Part 38
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[263] of English beer ... the wine to be drunken in sic a reasonable quantity as the dean of guild sall devise, four dozen buists[264] of scorchets,[265] 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,[266] fire and flet,[267] 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 haill 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, half 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 money 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[268] 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 _Checkum_,’ 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_.’
* * * * *
[Sidenote: 1601.
FEB.]
[Sidenote: 1601.]
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.[269] 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.