We give the following
particulars from “ Roger’s Social Life,” which no doubt illustrates life
in Kirkintilloch parish, as well as other parts of Scotland:—
“At the Reformation it
was enacted by the General Assembly that all who wished to marry must
submit their names to the minister or session-clerk for proclamation of
banns on three successive Sundays. Subsequently it was permitted on
payment of a larger fee that the banns might be completed by one public
announcement, the words, 'for the first, second, and third time,’ being
added.
“In times immediately
subsequent to the Reformation forty days were required to ensue between
the time of "booking" and the day of marriage. During the interval the
bride was supposed to receive no visitors save her relations and early
friends. Young folks rubbed shoulders with the bride, so as to obtain
matrimonial infection.”
We have the authority of
an experienced matron for the following as a complete inventory of a
bride’s plenishing, according to old Scottish notions, and
which—especially in the country—is often still regarded as
indispensable:—(1) A chest of drawers, “split new,” and ordered for the
occasion; (2) bed and table linen, or ttaiprie, as it is styled, with a
supply of blankets; (3) a “set" of silver tea spoons, and in some
districts (4) an eight-day clock. But the sine qua non of all was (5) a.
LADLE.— Wilson.
“A process of
feet-washing was enacted. One or twa evenings before the nuptial
ceremony a party of the bridegroom^ friends assembled at his dwelling.
Into his spence or parlour they bore a washing-tub, with towels and
soap. Volunteering to wash his feet as a respectful service, the
privilege was readily granted to them. But no sooner was the
bridegroom's unclothed limbs plunged into the water than commenced a
horrid saturnalia. The limbs were besmeared with grease and soot. Then
were applied brushes of coarse bristle, and when the cleansing process
was completed the besmearing was renewed. The merriment was prolonged
till both the performers and the bridegroom were utterly exhausted.
Feasting followed at the bridegroom's cost.
“In rural districts it
was held that a bride should on her marriage day appear uncovered, but
wear a cap ever afterwards. All declined to marry in May. . . . The
Lowlander was averse to marry on Friday, but the Highlander chose that
day as the most hopeful.
“Creeling the bridegroom
was during the last century practised in Berwickshire. Early in the
morning after the marriage there was strapped to the bridegroom’s back a
basket of stones or gravel, and a large-handled broom laid on his left
shoulder. Thus equipped, he was forced to run fleetly, while the bride
was expected to follow and to disengage him of his burden.
“By sundry rites was the
newly married wife welcomed to her home. At the threshold was held over
her head a sieve containing bread and cheese, and as she entered the
dwelling there was broken upon her head the infar-cake, a cake of
shortbread specially prepared, while all joined in the song—
Welcome to your ain
fireside,
Health and wealth attend the bride;
Wanters noo your true weird make,
Joes are spaed by the infar-cake.
“In anticipation of a
birth, the women of the family prepared a large and rich cheese called
the ktnno, as the males of the household were supposed to be ignorant of
its existence. After the birth it was cut in portions and distributed
among the matrons who were in attendance. The mother and child were then
sained—that is, a fir-candle was whirled round the bed three several
times. By means of this rite evil influence was held to be averted.
“The new-born child was
plunged in a vessel of cold water, into which was cast a live coal.
Thereafter was the infant, if a male, wrapped in a woman’s shift; if a
girl, in a man's shirt. Before touching the little one, female visitors
were expected to cross themselves with a burning brand. The child was
not to be unduly commended, lest it should be forespoken, which implied
consequences detrimental to fortune.
“When a child was
baptised, the infant was placed in a basket, on which was spread a white
cloth, with portions of bread and cheese. It was then suspended by a
crook over the fire-place, which was three times moved round. Thereby
was destroyed the noxious influence of the fairies and other malignant
powers. When baptism was to be performed in church, the bearer carried
portions of bread and cheese, which she offered to the person first met.
If the offer was rejected, bad luck for the child was apprehended.
“When several children
were baptised together, it was deemed essential that the males should be
presented first; when a girl was prior to a boy handed up, it was
apprehended that she would afterwards be disfigured by a beard.
“Prognostications of
death were superstitiously entertained. When a tallow candle shed grease
over the edge in a semi-circular form, it was held to betoken that the
person to whom it was turned was about to die. When, after moving across
a dead body, a cat proceeded to the roof of a house, it was deemed an
omen that the head of the house was to be gathered to his fathers.
“When a sick person was
believed to be at the point of death no occupant of his dwelling-house
was allowed to sleep. On the event of his death the house clock was
stopped, and the dial-plate concealed. When a body was enshrouded, the
house-mirrors were covered, and a bell was placed under the head, and a
small vessel, with earth and salt, laid upon the breast. When the head
of a family was removed, white paint was scattered upon the door of his
dwelling, the spots so formed being held to denote the tears of the
household.
“Tea was introduced in
Scotland by the Duke of York, when, in 1682, as high commissioner he
held court at Holyrood. But its acceptance was slow. The price of a
pound of tea in 1715 was 25s. For many years it was used as a medicine.
In country places, even a century ago, farmers’ wives, in preparing it
for their guests, carefully removed the liquor, which they believed to
be unwholesome, and served up with butter or honey the boiled leaves.”
When tea was first
introduced into Scotland, the worthy Lady Pumphraston, a dame of no
small quality, had sent to her, as an exquisite delicacy, a pound of
green tea. Her ladyship, anxious to give the welcome present every
justice, had it dressed as a condiment to a rump of salted meat, but she
afterwards complained that it was of no use, and that no amount of
boiling would render these foreign greens tender! In Kincardineshire, a
worthy man, with a little capital, set up a woollen mill. Coming home
one evening at the end of the first year he appeared in great good
humour, and meeting his wife at the door, he says, “Ye’ll mak’ a drap
tea till’s, gudewife.” Tea was then a considerable rarity, and looked
upon in the light of a luxury. “ Ou, ay,” says his wife, “but what’s ado
wi* ye the nicht?” “ Eh, ’oman, the milly’s doin' fine; she has cleared
hersel* already, and something forbye.” The next night he was looking
rather disconsolate. On his wife inquiring if again he was to have tea,
“Na,” says he, “we’ll ha’e nae mair o’ that stuff. That stupid
blockhead, Jock, in balancing the books, added in the Anno Domini along
wi’ the pounds.”
“In the light of modem
experience a resolution respecting the use of tea by the tenants of
William Fullarton of Fullar-ton, in 1744, is extremely ludicrous. It
proceeds: ‘We, being all farmers by profession, think it needless to
restrain ourselves formally from indulging in that foreign and
consumptive luxury called tea; for when we consider the slender
constitutions of many of the higher rank, amongst whom it is used, we
conclude that it would be but an improper diet to qualify us for the
more robust and manly parts of our business; and therefore we shall give
our testimony against it, and leave the enjoyment of it altogether to
those who can afford to be weak, indolent, and useless
“In the middle of the
fourteenth century the pound sterling and the pound Scots were equal in
value, each being actually one pound of silver. In 1366 the pound of
silver was worth 25s. in both countries, but in 1373 the Scottish
currency was reduced to three-fourths of that of England. At the
beginning of the reign of Queen Mary, the pound of silver in England was
coined into and in Scotland into £9 12s. In Scotland it increased in
1562 to £15 15s while in England the value remained stationary. In 1565
the pound weight of silver was £8 sterling in tale, and £18 in Scottish
money. By Keith we are informed that in 1570 a pound Scots was seven
times more valuable than when in 1734 he composed his history. And it is
estimated that in purchasing the necessaries of life, the pound Scots of
1570 would be at least sixteen times more valuable than at the present
time. Taking into account the difference in the value of money, John
Knox’s stipend of 400 merks as minister of Edinburgh was equal in
present money value to £700 or £800 sterling.
“Beer was at at first
imported, but in the fifteenth century brewers from Germany planted
themselves in the principal towns. In Kinross-shire 4 the browst ’which
the gudewife' o’ Lochrin produced from a peck o' maut, is commemorated
thus :
‘Twenty pints o* strong
ale,
Twenty pints o’ sma,
Twenty pints o’ hinkie pinkie,
Twenty pints o’ ploughman’s drinkie,
Twenty pints o' splitter splatter,
And twenty pints wes waur than water.*
“In the eighteenth
century ale was usually brewed in three qualities—described as ostler
ale, household ale, and strong ale—the last being reserved for holiday
times. Household ale was retailed at 2d. per pint, hence the liquor was
popularly known as twopenny. In Tam o’ Shan ter, Burns writes,
‘ Wi' tippenny we fear nae
evil.*
“Whisky, that is
uisege-beatha, or water of life, was manufactured in the fifteenth
century. At first used as a medicine it was dispensed only by persons
specially authorised. In 1579 persons of substance were allowed to
manufacture whisky for use in their own families. About 1742 a taste for
foreign spirits having been created, homemade liquor ceased to be in
demand. Smuggling became a species of trade, preferred by many
tenant-farmers on both coasts to irksome labour in the fields. From the
time of the Union till the close of the century, contrabandists stood
high in popular esteem, commended for venturous daring, they were
regarded as benefactors by lessening the price of commodities; also by
defying our auld enemies of England, as the shirking of the excise
duties was supposed effectually to do. The illegality of their
employment was forgotten or disregarded . . . where persons of all ranks
were openly and unscrupulously their customers. In the year 1800, about
10,000 gallons of foreign spirits were smuggled into the country every
month. Contraband traffic at length fell by judicious legislation. The
commutation law of Mr. Pitt, by reducing the duties upon excisable
articles, assailed the contrabandist with his own weapons, and
ultimately overwhelmed him. At the same time illicit distillation was
revived. Unlicensed stills arose in Highland glens, and on lowland muirs;
also in the backyards of hamlets, and in ordinary farm-courts. The
process of distilling was so simple, that the crofter’s wife could
conduct it in a booth, while her husband laboured on the farm. When
peculation was effected with outward decency, the conscience of the
pilferer was quiescent. As the pious minister of Roseneath early in the
century was remonstrating with a parishioner, who acknowledged that he
distilled without license, he was met with the rejoinder, *I alloo nae
sweerin’ at the still, and everything’s dune dacently and in order; I
canna see ony harm in’t.’ At length in 1806 illicit distillation was
made the subject of a stern enactment, which was rigidly enforced, with
eminent benefit to the revenue. The duty derived from spirits in
Scotland in 1777 was £8,000; in 1806 it increased to a quarter of a
million.”
Sir Walter Scott made
excursions into Liddesdale accompanied by Mr. Robert Shortreed,
sheriff-substitute of Roxburghshire, and the following is told of one of
these in Lockhart’s life of Sir Walter :—“ On reaching one evening, some
Charlies-hope or other (I forget the name) among those wildernesses,
they found a kindly reception as usual: but to their agreeable surprise
after some days of hard living, a measured and orderly hospitality as
respected liquor. Soon after supper, at which a bottle of elderberry
wine alone had been produced, a young student of divinity, who happened
to be in the house, was called upon to take the ‘big ha’ Bible/ in the
good old fashion of Bums’s Saturday Night; and some progress had already
been made in the service, when the good man of the farm, whose
‘tendency,' as Mr. Mitchell says, ‘was soporific' scandalized his wife
and the dominie by starting suddenly from his knees, and rubbing his
eyes, with a stentorian exclamation of ‘By, here’s the keg at last!’ and
in tumbled, as he spake the word, a couple of sturdy herdsmen, whom, on
hearing a day before of the advocate’s approaching visit, he had
despatched to a certain smuggler’s haunt, at some considerable distance,
in quest of a supply of run brandy from the Solway Frith. The pious
exercise of the household was hopelessly interrupted. With a thousand
apologies for his hitherto shabby entertainment, this jolly Elliot, or
Armstrong, had the welcome keg mounted on the table without a moment’s
delay, and gentle and simple, not forgetting the dominie, continued
carousing about it until daylight streamed in upon the party.
“Sir Walter Scott seldom
failed, when I saw him in company with his Liddesdale companion, to
mimic with infinite humour the sudden outburst of his old host, on
hearing the clatter of horses’ feet, which he knew to indicate the
arrival of the keg—the consternation of the dame—and the rueful despair
with which the young clergyman closed the book.” |