Part 17

The Library of Innerpeffray was founded by David, third Lord Madertie, whose family is now represented by Viscount Strathallan. Lord Madertie's grandfather, James Drummond, was the second son of David, Lord Drummond, and was created Lord Madertie on 31st January, 1609. He was educated along with James VI., and was esteemed by that monarch as "a man of parts and learning," and became a special favourite of the Court. By his marriage with Jean, daughter of Sir James Chisholm of Cromlix, he obtained the Barony of Innerpeffray, which had been his mother's portion, and at his death, in 1623, his eldest son, John, succeeded to the title. John was married to Helen Leslie, eldest daughter of Patrick, Commendator of Lindores; and David Drummond, the founder of the Library, was their eldest son. His second wife was Lady Beatrix Graham, sister of the great Marquis of Montrose, and the intimate relationship betwixt the families accounts no doubt for the existence of several volumes that belonged to Montrose, which are now in the Library.

The Library was intended for the benefit of students, and any other persons in the district possessed of a literary turn of mind, or having a thirst for knowledge. By his will, dated 1680, David, third Lord Madertie, bequeathed the half of 6000 merks to be employed by Lord John Carmichael and John Haldane of Gleneagles for the maintenance of a library and schoolhouse which he had erected at the Chapel of Innerpeffray. The sum conveyed was in a heritable bond, which made the bequest inept; but in 1691 the nephew and heir of Lord Madertie executed a deed of mortification, having for its object the vesting of 5000 merks for the encouragement of learning and the good of the country; "and as a constant and perpetual stock for the preserving of the said library and maintaining a keeper and schoolmaster, and for augmenting the library and building a house; but under reservation of his rights and those of his successors to nominate the librarian and schoolmaster."[4] The endowment covered a school and library, but under the new scheme, instituted in 1888, the school has been taken over by Muthill School Board, and the present trustees are empowered, after paying £15 per annum for the maintenance of the school and the expenses of the trust, to pay over the remainder of the income, and to transfer the library to any town or village within five miles of Innerpeffray.

The Library is particularly rich in old Bibles. The oldest one in the collection, and one having a special interest of its own, is dated 1530. It is in black-letter French, the translation being by St. Jerome. It is a large folio copy, and contains initial letter illustrations and pictorial woodcuts, the title-page being in red and black ink. There is also a copy of what is popularly known as the Treacle Bible, so called because of the rendering given to the passage in Jeremiah viii. 22--"Is there not tryacle at Gylyad?" Two other peculiarities deserve passing notice. The seventh commandment reads--"Thou shalt not break wedlocke"; and Genesis xxxix. 2--"And God was with Joseph, and he became a lucky man." One of the smallest Bibles in the collection is one that is said to have been carried about by the Marquis of Montrose. It bears his autograph in more than one place, written in a bold plain hand. It seems to have been lost for a number of years, and only turned up after a more careful supervision was exercised. It was printed in the French language at Sedan in the year 1633. There are quite a number of mottoes or extracts copied by the Marquis himself on the leaves of the Bible, taken from classical authors, showing that the book was one for close companionship. Three of these extracts freely translated may be here transcribed. The first is--"Honour to me is better than life"; the second, "Though the shattered universe o'erwhelm him, the ruins should find him untrembling"; and the third, under a pen-and-ink sketch of a mountain and a rose, "Roses grow not without thorns." Of psalm-books there are several very interesting examples. The oldest of these is an edition of Marot and Beza's Psalms, dated 1567, and having music set to many of the Psalms in staff and sol-fa notation. This copy is believed to be unique. It contains a great number of prayers. The volume of translations and paraphrases of the Psalms, which was published in 1630 as the work of James VI., is to be found in this collection. It is entitled "The Psalms of King David, translated by King James." It has portraits of King David on one side of the title-page and that of King James on the other--one of the portraits being, of course, apocryphal. Of prayer-books there is a copy of the "Booke of Common Prayer," printed by Barker in 1604; and also a copy of the book known as John Knox's "Confession and Declaration of Prayers," which was printed in 1554, and which lately gave rise to considerable discussion as to whether the early Reformed Church in Scotland used a liturgy. The oldest printed book in the Library is a copy of Barclay's "Ship of Fools," the date being 1508. Next in point of value as a specimen of typography is the famous Paris edition of Hector Boece's "Chronicles," printed in 1527; and of as much interest is the edition of Bellenden's translation of this work, printed by Thomas Davidson, of Edinburgh, in 1536. There is a specimen of early English printing shown in Fayban's "Chronicle," the copy at Innerpeffray being the extremely scarce first edition of 1533. The first edition of Holinshed's "Chronicles of Englande, Scotlande, and Ireland," which was printed in 1577; is also to be found here in good condition. Amongst other notable books may be mentioned:--"The AEneid," by Gavin Douglas, 1533; Bishop Lesley's "History of Scotland," in the original Latin, printed at Rome, 1578; Drummond of Hawthornden's "Flowres of Sion," 1630; the same author's "History of the Five Jameses," 1654; and also his "Miscellaneous Poems," 1656; Drayton's "Polyolbion"; Dr Donne's "Elegies"; Stowe's "Chronicles," 1580; Hitchcock's "Quintessence of Wit," 1590; John Major's "De Gestis Scotorum," 1536; Bacon's "Essays," 1639; and the first edition of Burton's "Anatomy of Melancholy." Students of warfare will find much to interest them in some of the military books of the sixteenth and seventeenth centuries--one of these especially, printed in the German language in 1620, being the work of John Jacobi von Wollhausen, and entitled _Kreigskunst_. It contains engravings showing the mode of pike exercise and the method of drill adopted for the management of the musket with rest and linstock as then used. Amongst the law books are numerous volumes of decisions by Kilkerran, Forbes, Durie, Dirleton, Maclaurin, and others; as well as textbooks on law by Grotius, Montesquien, Duffendorf, and other well-known writers.

Monzie is best known in connection with the burning of a witch. The traditionary story makes out Kate M'Niven to have been a nurse in the family of the Grammes of Inchbrakie, and as a proof that she was a member of the weird sisterhood, a story is told of her in connection with a visit which the Laird of Inchbrakie made to Dunning on the occasion of some festivity. According to the fashion of the time, he took with him his knife and fork. After he was seated at the dinner table he was subjected to annoyance similar to that which teased Uncle Toby--namely, the hovering of a bee about his head. To relieve himself from the tiny tormentor, he laid down his knife and fork, and attempted to beat off the insect with his hands. It soon flew out at the window; but behold! the laird's knife and fork had disappeared. They were searched for all over the table, and under the table; nowhere could they be found; but when their owner reached home and recounted his mysterious loss, Kate M'Niven, who was present, straightway went and produced both articles safe and sound from their accustomed repository. It was whispered that Kate had personated the bee.

Relieved of her duties in the house of Inchbrakie--as the result, it is said, of an attempt to poison the young laird--Kate M'Niven returned to her old home at the Kirkton of Monzie, where she acquired an "uncanny" reputation. Evidence of her sorceries was collected or suborned, and through the machinations of the young laird of Inchbrakie, she was apprehended and brought to trial on a charge of witchcraft, and her guilt being conclusively established, sentence of death was pronounced against her. The stake was pitched and the faggots piled on the summit of the Knock of Crieff, and thither was the sorceress dragged, to suffer in presence of an immense multitude gathered from all the surrounding country.

"From Fowlis and Logiealmond, even from Perth, The rabble-multitude poured thick and fast, Until it seemed as if the conscious earth Believed this spectacle might be the last Of fire and faggot she would e'er behold, Lighted by _legal cruelty and crime_. For never did such hosts of young and old, Of tottering crones, and women in their prime, Of high and low, of poor men and of rich, Assemble at the burning of a witch."[5]

The Inchbrakie family tradition is much more reliable than the traditionary story as related by Dr. Marshall and Rev. Mr Blair. Writing under date November 25, 1895, Miss L Graeme says:--"My mother was the wife of the second son of Inchbrakie, and I have over and over again heard her relate how, on her home-coming as a bride, my grandfather on one occasion told her the story. He spoke of Monzie having brought a witch to the notice of the authorities. She was being burnt on the Knock of Crieff, above Monzie, when the Inchbrakie of the day,[6] riding past, did all in his power to try and prevent the matter from being concluded, without avail. Just as the pile was being lit she bit a blue bead from off her necklet, and spitting it at Inchbrakie, bade him guard it carefully, for so long as it was kept at Inchbrakie the lands should pass from father to son. Kate then cursed the Laird of Monzie.

"My grandfather had the ring[7] carefully kept in a casket, and his own daughter was not allowed to touch it--only the daughters-in-law. On my mother presenting my grandfather with his first grandson, he bade her slip it on her finger, as the mother of an heir. Nearly forty years after, when I was a young girl, I well remember my mother's horror and dismay when my cousin Patrick--the head of the family--after his majority, opened at our house a box of papers which, during the family's absence abroad, had been left in my mother's care; for there was the ring in which the stone was set--no longer guarded within the walls of Inchbrakie. A few years after this the first acres of the old Barony of Inchbrakie and Aberuthven were sold; now there is not one of them left.

"The ring is still retained among the family papers--such, at least, as were left after the burning of the castle by Cromwell. It is a moonstone sapphire, set in two brilliants of different shape. There is a curious bluish enamel on part of the gold, which is embossed half-way round. There is also a charm, which is said to have belonged to Kate M'Niven. It is a slight iron chain with a black heart, having two cross bones in gold on the back, bearing the words 'cruelle death' on it, and attached to it a death's-head in the shape of a serpent's head with curious enamel."

The first statute in Scotland against witchcraft was passed in the year 1563, during the reign of Queen Mary, and is here inserted as a sample of the simple and concise enactments which were passed in these days:--

"Queen Marie--Ninth Parliment IV. of June, 1563. 73. Anentis Witchcraftes.

Item--For sa meikle as the Queen's Majesty, and the three estates in this present Parliament, being informed that the heavie and abominable superstition used by divers of the lieges of this realm, by using of witchcrafts, sorcerie, and necromancie, and credence given thereto in times by-gone, against the law of God; and for avoiding and away-putting of all such vain superstition in times to come, it is statute, and ordained by the Queen's Majesty, and the three estates aforesaid--that no manner of persone or persones, of what-sum-ever estait, degree, or condition they be of, take upon hand in onie times hereafter to use onie manner of witchcraft, sorcerie, or necromancie, nor give themselves forth to have onie such craft or knowledge thereof, their-throw abusan the people; nor that onie persone seek onie help, response, or consultation at onie such users or abusers foresaid, of witchcraft, sorcerie, or necromancie, under the pain of death, as well to be execute against the user, abuser, as the seeker of the response or consultation. And this is to be put in execution by the justice, sheriffs, stewards, bailies, lords of regalites and royalties, their deputies, and other ordinary judges competent within this realm, with all vigour, and they have power to execute the same."[8]

That Kate Nike Neiving--not M'Niven, as her name is generally pronounced--was among the first to suffer as the result of the passing of this statute, is clearly proved by referring to the case of John Brughe, the notorious Glendevon wizard, who was tried at Edinburgh on November 24th, 1643, for practising sorcery and other unholy arts. It was alleged against him that he had obtained his knowledge "from a wedow woman, named Neane Nikclerith, of threescoir years of age, quha wis sister dochter to Nike Neveing, that notorious infamous witche in Monzie, quha for her sorcerie and witchcraft was brunt fourscoir of yeir since or thereby."[9]

That the date of the burning of the witch at Monzie took place in the year 1563, and not, as is generally supposed, in the year 1715 is not only proved by the recorded evidence in the case of John Brughe already referred to, it also receives confirmation from the fact that although reference is made over and over again in the Session Records to public events, there is no mention made of the witch. An additional argument for the earlier date is also found in the fact that Patrick Graeme, younger of Inchbrakie (referred to by Dr. Marshall as the person who brought Kate to the stake, and by Mr Blair as the man who would prove the means of her death), had been for over twenty years in exile. Having slain John, the Master of Rollo, when returning homewards from a revel at Invermay, he escaped abroad, and it was not till the year 1720 that he procured remission of his sentence and returned to Inchbrakie. That he did return is proved by the fact that he was a witness to a feu-charter, granted by Anthony Murray of Dollary, to Donald Fisher, taylzior in Crieff, dated "at Dollary," January 13th, 1725.

An attempt has been made not only to fix the date as 1715, but also to give a list of the "understanding gentlemen, magistrates, and ministers of the neighbourhood," who acted as judges on the occasion; and in

## particular the then minister of Monzie--Mr Bowie--is singled out as one

of those who are said to have been bitter against the witch, and because of the part he is supposed to have taken in bringing her to justice, not only was a curse pronounced upon the parish, but for rhyming purposes a curse is also pronounced on Mr Bowie and his successors in office--

"Yon bonnie manse shall ne'er a tenant see Who shall not yet this bitter day abye,"--

a curse which has not been realised, so far as we know, in the case of any of those who have ministered in holy things in the parish. If there is any honour attached to the work of burning witches, we conclude that the parish can claim the honour of being the first to obey the law enacted on the 4th of June, 1563, and if the evidence given at the trial of John Brughe be at all reliable--as we have no reason to doubt--the real name of the witch was Kate Nike Neiving.

Fifty years ago, Monzie was a flourishing village of one hundred and twenty inhabitants, while in the immediate neighbourhood there would be perhaps two hundred and thirty more. Now, the population over the same area is not above a fourth of that number. The few cottages that remain speak of other days, and the old churchyard, and the jougs--an iron collar in which offenders were pilloried--fastened to the porch of the church, bring back the long-forgotten past. Many changes have taken place during the last fifty years. Pendicles have been swept into large farms; the industry of weaving and spinning has disappeared. But the natural aspect of Monzie is unchanged: the Almond and the Shaggie still run sunny and clear from the everlasting hills through her silent vales, which look upon the lover of nature with a face of beauty as fresh and entrancing as ever.

[1] _Statistical Account of Monzie_, by Mr Laurie.

[2] _Letters from a Gentleman in the North of Scotland_, 1732.

[3] _Liber Insule Missarum_.

[4] _Memorials and Queries_. Printed by Constable, Edinburgh, 1846.

[5] _The Holocaust_. By Rev. George Blair. Edinburgh: 1845.

[6] The first Graeme of Inchbrakie was a son of the first Earl of Montrose. His father gave him a charter to it, and to Aberuthven, dated June, 1513.

[7] The stone had been honoured by being set in a gold ring.

[8] _Waverley Anecdotes_, p. 190.

[9] _The Darker Superstitions of Scotland_. By John Graham Dalziel. Glasgow: 1835, p. 579.

THE CASTLE, BARONY, AND SHERIFFDOM OF AUCHTERARDER

By A. G. REID, F.S.A., Scot., Auchterarder

Tradition asserts that the Castle of Auchterarder was one of the seats of the Scottish Kings and the residence of King Malcolm Canmore, who granted the Common Muir to the neighbouring burgh. The Barony was originally a Crown possession. Being situated on the road from the Royal Palaces of Scone and Forteviot to Stirling, and the principal manor place of a Barony belonging to the Crown, there is every probability that the tradition of its having been a royal palace is correct, and that the warlike Malcolm and the sainted Margaret abode within its walls.

Auchterarder was one of the Royal Burghs of Scotland. It may be said that no charter of erection is in existence, but its absence is explained by the fact that the proximity of a royal seat gave the neighbouring town the status of a Royal Burgh. Whether or not Auchterarder got a charter of erection from the Sovereign, no doubt can exist that at a very early period it was one of the Royal Burghs of Scotland. In the charter of William, the son of Malise, of the lands within or outside the town of Auchterarder, still known as the Abbey lands, granted to the Canons of Inchaffray, which lands he had bought from John, the son of Baltin, he not only appended his own seal to the writing, but, for greater security and fuller evidence, procured to be appended thereto the common seal of the Burgh of Auchterarder.

The Barony of Auchterarder remained Crown property until the time of King Robert the Bruce. King Alexander II., by charter, dated at Cluny, the 13th day of August, in the eleventh year of his reign (1227), granted to the Canons of the Abbey of Inchaffray the teind of his duties of Auchterarder to be drawn yearly by the hands of his tacksmen and bailies of Auchterarder.

In 1296, Edward I. invaded Scotland with 5000 armed horse and 30,000 footmen. He passed the River Tweed on 28th March, and continued his progress until 24th April, when he routed the Scots at Dunbar with great slaughter. He continued his triumphant progress northwards, resting at various places. We are told that "on the Thursday he went to Stirling, and they who were within the Castle fled, and none remained but the porter, who surrendered the Castle, and there came the Earl of Strathearn 'to the peace,' and there tarried the King five days. On the Wednesday before the Feast of St. John (20th June) the King passed the Scottish sea, and lay at Auchterarder, his Castle; on the Thursday, at St. John of Perth, a good town, and there abode Friday, Saturday, and Sunday; this same day was John the Baptist's Day." His progress and the places at which he stayed are circumstantially narrated in the Itinerary from which we quote. He returned to Berwick on 22nd August, and the chronicler adds--"And he conquered the realm of Scotland, and searched it, as is above written, within twenty-one weeks without any more."[1]

Attention is directed to the terms of the words of the Norman French Itinerary in reference to the King having taken up his residence in Auchterarder Castle. "_Le Mescredy devaunt Seint Johne passa le roi le Mere d'Escoce et jut â Outreard, son chastelle._" Reference is made in the narrative to many other castles in which the King lay, but only in this instance is the castle stated to have belonged to him. This is conclusive evidence that the Castle was the property of the Crown, and that the King took up his abode in it as such.

The halting of Edward I. with his army at Auchterarder was not the only occasion upon which Auchterarder received an embattled host. In 1332 the Scottish army of Donald, the Earl of Mar, 30,000 strong, lay at Auchterarder previous to the disastrous Battle of Dupplin,[2] and in 1559 the army of the Dowager Queen Mary, under the Duke of Hamilton and Monsieur d'Osel, lay there, prepared to encounter the Lords of the Congregation.[3] The most disastrous military visit and the last was when the Earl of Mar, in 1716, burnt the town.

Auchterarder being the only Royal Burgh in Strathearn, was the head burgh of that County Palatine and the seat of a Sheriffdom, the area of which was probably co-extensive with Strathearn. In the interregnum after the death of Alexander III. the office of Sheriff was vested in Malcolm of Innerpeffray, who, in the _compotus_ of the extent of all the King's lands of Scotland for the period between 25th April, 1304, and 28th February, 1305, accounted as "Sheriff of Uthrardor of its issues, iocs."; and again, "from said Sir Malcolm of the issues of the Sheriffdom of Uthrardor and the farms of Glendowiche, £58."[4]

The Sheriff figures in a transaction in the Scottish War of Independence. There was an Inquisition at Perth held on 1st September, 1305, before Malise, Earl of Stratherne, lieutenant of the warden north of Forth, and Malcolm de Inverpefray, Knight, Deputy of John de Sandale, Chamberlain, and William de Bevercotts, Chancellor of Scotland, on certain articles touching the person of Michael de Miggal by Gilbert de Hay, David de Graham, and others; "who say on oath in Michael's presence that he had been lately taken prisoner forcibly against his will by William le Waleys, that he twice escaped, but was followed and brought back, and he was told if he tried to get away a third time he should lose his life. Thus, it appears, he remained with William through fear of death and not of his own will." The following deliverance is endorsed:--"The Chamberlain is 'commanded to give him his goods and chattels of the King's special grace.'"[5] The Sheriff, as Chamberlain, no doubt favourably represented to the King Michael's excuse, as the subsequent conduct of both the Earl of Strathearn and himself showed a fellow-feeling, and that, like Michael, they had been