A country clergyman, who was not on the most friendly terms with one of

his heritors who resided in Stirling, and who had annoyed the minister

by delay in paying him his teinds (or tithe), found it necessary to make

the laird understand that his proportion of stipend must be paid so soon

as it became due. The payment came next term punctual to the time. When

the messenger was introduced to the minister, he asked who he was,

remarking that he thought he had seen him before. "I am the hangman of

Stirling, sir." "Oh, just so, take a seat till I write you a receipt."

It was evident that the laird had chosen this medium of communication

with the minister as an affront, and to show his spite. The minister,

however, turned the tables upon him, sending back an acknowledgment for

the payment in these terms:--"Received from Mr. ----, by the hands of

the hangman of Stirling, _his doer_[188], the sum of," etc. etc.

The following story of pulpit criticism by a beadle used to be told, I

am assured, by the late Rev. Dr. Andrew Thomson:--

A clergyman in the country had a stranger preaching for him one day, and

meeting his beadle, he said to him, "Well, Saunders, how did you like

the sermon to-day?" "I watna, sir; it was rather ower plain and simple

for me. I like thae sermons best that jumbles the joodgment and

confoonds the sense. Od, sir, I never saw ane that could come up to

yoursell at that."

The epithet "canny" has frequently been applied to our countrymen, not

in a severe or invidious spirit, but as indicating a due regard to

personal interest and safety. In the larger edition of Jamieson (see

edition of 1840) I find there are no fewer than eighteen meanings given

of this word. The following extract from a provincial paper, which has

been sent me, will furnish a good illustration. It is headed, the

"PROPERTY QUALIFICATION," and goes on--"Give a chartist a large estate,

and a copious supply of ready money, and you make a Conservative of him.

He can then see the other side of the moon, which he could never see

before. Once, a determined Radical in Scotland, named Davy Armstrong,

left his native village; and many years afterwards, an old fellow

grumbler met him, and commenced the old song. Davy shook his head. His

friend was astonished, and soon perceived that Davy was no longer a

grumbler, but a rank Tory. Wondering at the change, he was desirous of

knowing the reason. Davy quietly and laconically replied--'I've a coo

(cow) noo.'"

But even still more "canny" was the eye to the main chance in an

Aberdonian fellow-countryman, communicated in the following pleasant

terms from a Nairn correspondent:--"I have just been reading your

delightful 'Reminiscences,' which has brought to my recollection a story

I used to hear my father tell. It was thus:--A countryman in a remote

part of Aberdeenshire having got a newly-coined sovereign in the days

when such a thing was seldom seen in his part of the country, went about

showing it to his friends and neighbours for the charge of one penny

each sight. Evil days, however, unfortunately overtook him, and he was

obliged to part with his loved coin. Soon after, a neighbour called on

him, and asked a sight of his sovereign, at the same time tendering a

penny. 'Ah, man,' says he, 'it's gane; but I'll lat ye see _the cloutie

it was rowt in_ for a bawbee.'"

There was something very simple-minded in the manner in which a

parishioner announced his canny care for his supposed interests when he

became an elder of the kirk. The story is told of a man who had got

himself installed in the eldership, and, in consequence, had for some

time carried round the ladle for the collections. He had accepted the

office of elder because some wag had made him believe that the

remuneration was sixpence each Sunday, with a boll of meal at New Year's

Day. When the time arrived he claimed his meal, but was told he had been

hoaxed. "It may be sae wi' the meal," he said coolly, "but I took care

o' the saxpence mysell."

There was a good deal both of the _pawky_ and the _canny_ in the

following anecdote, which I have from an honoured lady of the south of

Scotland:--"There was an old man who always rode a donkey to his work,

and tethered him while he worked on the roads, or whatever else it might

be. It was suggested to him by my grandfather that he was suspected of

putting it in to feed in the fields at other people's expense. 'Eh,

laird, I could never be tempted to do that, for my cuddy winna eat

onything but nettles and thristles.' One day my grandfather was riding

along the road, when he saw Andrew Leslie at work, and his donkey up to

the knees in one of his clover fields, feeding luxuriously. 'Hollo,

Andrew,' said he; 'I thought you told me your cuddy would eat nothing

but nettles and thistles.' 'Ay,' said he, 'but he misbehaved the day; he

nearly kicket me ower his head, sae I pat him in there just to

_punish_ him.'"

There is a good deal of the same sort of simple character brought out in

the two following. They were sent to me from Golspie, and are original,

as they occurred in my correspondent's own experience. The one is a

capital illustration of thrift, the other of kind feeling for the

friendless, in the Highland character. I give the anecdotes in my

correspondent's own words:--A little boy, some twelve years of age, came

to me one day with the following message: "My mother wants a vomit from

you, sir, and she bade me say if it will not be strong enough, she will

send it back." "Oh, Mr. Begg," said a woman to me, for whom I was

weighing two grains of calomel for a child, "dinna be so mean wi' it; it

is for a poor faitherless bairn."

The following, from a provincial paper, contains a very amusing

recognition of a return which one of the itinerant race considered

himself conscientiously bound to make to his clerical patron for an

alms: "A beggar, while on his rounds one day this week, called on a

clergyman (within two and a half miles of the Cross of Kilmarnock), who,

obeying the biblical injunction of clothing the naked, offered the

beggar an old top-coat. It was immediately rolled up, and the beggar, in

going away with it under his arm, thoughtfully (!) remarked, 'I'll hae

tae gie ye a day's _hearin_' for this na.'"

The natural and self-complacent manner in which the following anecdote

brings out in the Highlander an innate sense of the superiority of

Celtic blood is highly characteristic:--A few years ago, when an English

family were visiting in the Highlands, their attention was directed to a

child crying; on their observing to the mother it was _cross_, she

exclaimed--"Na, na, it's nae cross, for we're baith true Hieland."

The late Mr. Grahame of Garsock, in Strathearn, whose grandson now "is

laird himsel," used to tell, with great _unction_, some thirty years

ago, a story of a neighbour of his own of a still earlier generation,

Drummond of Keltie, who, as it seems, had employed an itinerant tailor

instead of a metropolitan artist. On one occasion a new pair of

inexpressibles had been made for the laird; they were so tight that,

after waxing hot and red in the attempt to try them on, he _let out_

rather savagely at the tailor, who calmly assured him, "It's the fash'n;

it's jist the fash'n." "Eh, ye haveril, is it the fashion for them _no

to go on_?"

An English gentleman writes to me--"We have all heard much of Scotch

caution, and I met once with an instance of it which I think is worth

recording, and which I tell as strictly original. About 1827, I fell

into conversation, on board of a Stirling steamer, with a well-dressed

middle-aged man, who told me he was a soldier of the 42d, going on

leave. He began to relate the campaigns he had gone through, and

mentioned having been at the siege of St. Sebastian.--'Ah! under Sir

Thomas Graham?' 'Yes, sir; he commanded there.' 'Well,' I said, merely

by way of carrying on the _crack_, 'and what do you think of _him_?'

Instead of answering, he scanned me several times from head to foot,

and from foot to head, and then said, in a tone of the most diplomatic

caution, 'Ye'll perhaps be of the name of Grah'm yersel, sir?' There

could hardly be a better example, either of the circumspection of a real

canny Scot, or of the lingering influence of the old patriarchal

feeling, by which 'A name, a word, makes clansmen vassals to

their lord.'"

Now when we linger over these old stories, we seem to live at another

period, and in such reminiscences we converse with a generation

different from our own. Changes are still going on around us. They have

been going on for some time past. The changes are less striking as

society advances, and we find fewer alterations for us to notice.

Probably each generation will have less change to record than the

generation that preceded; still every one who is tolerably advanced in

life must feel that, comparing its beginning and its close, he has

witnessed two epochs, and that in advanced life he looks on a different

world from one which he can remember. To elucidate this fact has been my

present object, and in attempting this task I cannot but feel how

trifling and unsatisfactory my remarks must seem to many who have a more

enlarged and minute acquaintance with Scottish life and manners than I

have. But I shall be encouraged to hope for a favourable, or at least an

indulgent, sentence upon these Reminiscences, if to any of my readers I

shall have opened a fresh insight into the subject of social changes

amongst us. Many causes have their effect upon the habits and customs of

mankind, and of late years such causes have been greatly multiplied in

number and activity. In many persons, and in some who have not

altogether lost their national partialities, there is a general

tendency to merge Scottish usages and Scottish expressions into the

English forms, as being more correct and genteel. The facilities for

moving, not merely from place to place in our own country, but from one

country to another; the spread of knowledge and information by means of

periodical publications and newspapers; and the incredibly low prices at

which literary works are produced, must have great effects. Then there

is the improved taste in art, which, together with literature, has been

taken up by young men who, fifty, sixty, seventy years ago, or more,

would have known no such sources of interest, or indeed who would have

looked upon them as unmanly and effeminate. When first these pursuits

were taken up by our Scottish young men, they excited in the north much

amazement, and, I fear, contempt, as was evinced by a laird of the old

school, who, the first time he saw a young man at the pianoforte, asked,

with evident disgust, "Can the creature _sew_ ony?" evidently putting

the accomplishment of playing the pianoforte and the accomplishment of

the needle in the same category.

The greater facility of producing books, prints, and other articles

which tend to the comfort and embellishment of domestic life, must have

considerable influence upon the habits and tastes of a people. I have

often thought how much effect might be traced to the single circumstance

of the cheap production of pianofortes. An increased facility of

procuring the means of acquaintance with good works of art and

literature acts both as cause and effect. A growing and improved taste

tends to stimulate the _production_ of the best works of art. These, in

return, foster and advance the power of forming a due _estimate_ of art.

In the higher department of music, for example, the cheap rate not only

of _hearing_ compositions of the first class, but of _possessing_ the

works of the most eminent composers, must have had influence upon

thousands. The principal oratorios of Handel may be purchased for as

many shillings each as they cost pounds years ago. Indeed, at that time

the very names of those immortal works were known only to a few who were

skilled to appreciate their high beauties. Now associations are formed

for practising and studying the choral works of the great masters.

We might indeed adduce many more causes which seem to produce changes of

habits, tastes, and associations, amongst our people. For example,

families do not vegetate for years in one retired spot as they used to

do; young men are encouraged to attain accomplishments, and to have

other sources of interest than the field or the bottle. Every one knows,

or may know, everything that is going on through the whole world. There

is a tendency in mankind to lose all that is peculiar, and in nations to

part with all that distinguishes them from each other. We hear of

wonderful changes in habits and customs where change seemed impossible.

In India and Turkey even, peculiarities and prejudices are fading away

under the influence of time. Amongst ourselves, no doubt, one

circumstance tended greatly to call forth, and, as we may say, to

_develop_, the peculiar Scotch humour of which we speak--and that was

the familiarity of intercourse which took place between persons in

different positions of life. This extended even to an occasional

interchange of words between the minister and the members of his flock

during time of service. I have two anecdotes in illustration of this

fact, which I have reason to believe are quite authentic. In the church

of Banchory on Deeside, to which I have referred, a former minister

always preached without book, and being of an absent disposition, he

sometimes forgot the head of discourse on which he was engaged, and got

involved in confusion. On one occasion, being desirous of recalling to

his memory the division of his subject, he called out to one of his

elders, a farmer on the estate of Ley, "Bush (the name of his farm),

Bush, ye're sleeping." "Na, sir, I'm no sleeping--I'm listening." "Weel,

then, what had I begun to say?" "Oh, ye were saying so and so." This was

enough, and supplied the minister with the thread of his discourse; and

he went on. The other anecdote related to the parish of Cumbernauld, the

minister of which was at the time referred to noted for a very

disjointed and rambling style of preaching, without method or

connection. His principal heritor was the Lord Elphinstone of the time,

and unfortunately the minister and the peer were not on good terms, and

always ready to annoy each other by sharp sayings or otherwise. The

minister on one occasion had somewhat in this spirit called upon the

beadle to "wauken my Lord Elphinstone," upon which Lord Elphinstone

said, "I'm no sleeping, minister." "Indeed you were, my lord." He again

disclaimed the sleeping. So as a test the preacher asked him, "What I

had been saying last then?" "Oh, juist wauken Lord Elphinstone." "Ay,

but what did I say before that?" "Indeed," retorted Lord Elphinstone,

"I'll gie ye a guinea if ye'll tell that yersell, minister." We can

hardly imagine the _possibility_ of such scenes now taking place amongst

us in church. It seems as if all men were gradually approximating to a

common type or form in their manners and views of life; oddities are

sunk, prominences are rounded off, sharp features are polished, and all

things are becoming smooth and conventional. The remark, like the

effect, is general, and extends to other countries as well as to our

own. But as we have more recently parted with our peculiarities of

dialect, oddity, and eccentricity, it becomes the more amusing to mark

_our_ participation in this change, because a period of fifty years

shows here a greater contrast than the same period would show in many

other localities.

I have already referred to a custom which prevailed in all the rural

parish churches, and which I remember in my early days at Fettercairn;

the custom I mean, now quite obsolete, of the minister, after

pronouncing the blessing, turning to the heritors, who always occupied

the front seats of the gallery, and making low bows to each family.

Another custom I recollect:--When the text had been given out, it was

usual for the elder branches of the congregation to hand about their

Bibles amongst the younger members, marking the place, and calling their

attention to the passage. During service another handing about was

frequent among the seniors, and that was a circulation of the

sneeshin-mull or snuff-box. Indeed, I have heard of the same practice in

an Episcopal church, and particularly in one case of an ordination,

where the bishop took his pinch of snuff, and handed the mull to go

round amongst the clergy assembled for the solemn occasion within the

altar-rails.

Amongst Scottish reminiscences which do not extend beyond our own

recollections we may mention the disappearance of Trinity Church in

Edinburgh, which has taken place within the last quarter of a century.

It was founded by Mary of Gueldres, queen of James II. of Scotland, in

1446, and liberally endowed for a provost, prebendaries, choristers,

etc. It was never completed, but the portions built--viz., choir,

transept, and central tower--were amongst the finest specimens of later

Gothic work in Scotland. The pious founder had placed it at the east end

of what was then the North Loch. She chose her own church for the

resting-place of her remains as a sanctuary of safety and repose. A

railway parliamentary bill, however, overrides founder's intentions and

Episcopal consecrations. Where once stood the beautiful church of the

Holy Trinity, where once the "pealing organ" and the "full-voiced choir"

were daily heard "in service high and anthems clear"--where for 400

years slept the ashes of a Scottish Queen--now resound the noise and

turmoil of a railway station.

But we have another example of the uncertainty of all earthly concerns,

and one which supplies a Scottish reminiscence belonging to the last

seventy years. Wilhelmina, Viscountess Glenorchy, during her lifetime,

built and endowed a church for two ministers, who were provided with

very handsome incomes. She died 17th July 1786, and was buried on the

24th July, aged 44. Her interment took place, by her own direction, in

the church she had founded, immediately in front of the pulpit; and she

fixed upon that spot as a place of security and safety, where her mortal

remains might rest in peace till the morning of the resurrection. But

alas for the uncertainty of all earthly plans and projects for the

future!--the iron road came on its reckless course and swept the church

away. The site was required for the North British Railway, which passed

directly over the spot where Lady Glenorchy had been buried. Her remains

were accordingly disinterred 24th December 1844; and the trustees of the

church, not having yet erected a new one, deposited the body of their

foundress in the vaults beneath St. John's Episcopal Church, and after

resting there for fifteen years, they were, in 1859, removed to the

building which is now Lady Glenorchy's Church.

In our reminiscences of many _changes_ which have taken place during

fifty years in Scottish manners, it might form an interesting section to

record some peculiarities which _remain_. I mean such peculiarities as

yet linger amongst us, and still mark a difference in some of our social

habits from those of England. Some Scottish usages die hard, and are

found still to supply amusement for southern visitors. To give a few

examples, persons still persist among us in calling the head of a

family, or the host, the _landlord_, although he never charged his

guests a halfpenny for the hospitality he exercises. In games, golf and

curling still continue to mark the national character--cricket was long

an exotic amongst us. In many of our educational institutions, however,

it seems now fairly to have taken root. We continue to call our

reception rooms "_public_ rooms," although never used for any but

domestic purposes. Military rank is attached to ladies, as we speak of

Mrs. Lieutenant Fraser, Mrs. Captain Scott, Mrs. Major Smith, Mrs.

Colonel Campbell. On the occasion of a death, we persist in sending

circular notices to all the relatives, whether they know of it or not--a

custom which, together with men wearing weepers at funeral solemnities,

is unknown in England[189]. Announcing a married lady's death under her

maiden name must seem strange to English ears--as, for example, we read

of the demise of Mrs. Jane Dickson, spouse of Thomas Morison. Scottish

cookery retains its ground, and hotch-potch, minced collops, sheep's

head singed, and occasionally haggis, are still marked peculiarities of

the Scottish table. These social differences linger amongst us. But

stronger points are worn away; eccentricities and oddities such as

existed once will not do now. One does not see why eccentricity should

be more developed in one age than in another, but we cannot avoid the

conclusion that the day for real oddities is no more. Professors of

colleges are those in whom one least expects oddity--grave and learned

characters; and yet such _have_ been in former times. We can scarcely

now imagine such professors as we read of in a past generation. Take the

case of no less distinguished a person than Adam Smith, author of the

_Wealth of Nations,_ who went about the streets talking and laughing to

himself in such a manner as to make the market women think he was

deranged; and he told of one himself who ejaculated, as he passed,

"Hech, sirs, and he is weel pat on, too!" expressing surprise that a

decided lunatic, who from his dress appeared to be a gentleman, should

be permitted to walk abroad unattended. Professors still have their

crotchets like other people; but we can scarcely conceive a professor of

our day coming out like Adam Smith, and making fishwives to pass such

observations on his demeanour.

Peculiarities in a people's phraseology may prove more than we are aware

of, and may tend to illustrate circumstances of national _history_. Thus

many words which would be included by Englishmen under the general term

of Scotticisms, bear directly upon the question of a past intercourse

with France, and prove how close at one time must have been the

influence exercised upon general habits in Scotland by that intercourse.

Scoto-Gallic words were quite differently situated from French words and

phrases adopted in England. With us they proceeded from a real

admixture of the two _peoples_. With us they form the ordinary common

language of the country, and that was from a distant period moulded by

French. In England, the educated and upper classes of late years

_adopted_ French words and phrases. With us, some of our French

derivatives are growing obsolete as vulgar, and nearly all are passing

from fashionable society. In England, we find the French-adopted words

rather receiving accessions than going out of use.

Examples of words such as we have referred to, as showing a French

influence and admixture, are familiar to many of my readers. I recollect

some of them in constant use amongst old-fashioned Scottish people, and

those terms, let it be remembered, are unknown in England.

A leg of mutton was always, with old-fashioned Scotch people, a gigot

(Fr. gigot).

The crystal jug or decanter in which water is placed upon the table, was

a caraff (Fr. carafe).

Gooseberries were groserts, or grossarts (Fr. groseille).

Partridges were pertricks,--a word much more formed upon the French

perdrix than the English partridge.

The plate on which a joint or side-dish was placed upon the table was an

ashet (Fr. assiette).

In the old streets of Edinburgh, where the houses are very high, and

where the inhabitants all live in flats, before the introduction of

soil-pipes there was no method of disposing of the foul water of the

household, except by throwing it out of the window into the street. This

operation, dangerous to those outside, was limited to certain hours, and

the well-known cry, which preceded the missile and warned the

passenger, was gardeloo! or, as Smollett writes it, gardy loo (Fr. garge

de l'eau).

Anything troublesome or irksome used to be called, Scotticè, fashions

(Fr. facheux, facheuse); to fash one's-self (Fr. se facher).

The small cherry, both black and red, common in gardens, is in Scotland,

never in England, termed gean (Fr. guigne), from Guigne, in Picardy.

The term _dambrod_, which has already supplied materials for a good

story, arises from adopting French terms into Scottish language, as dams

were the pieces with which the game of draughts was played (Fr. dammes).

Brod is board.

A bedgown, or loose female upper garment, is still in many parts of

Scotland termed a jupe (Fr. jupe).

In Kincardineshire the ashes of a blacksmith's furnace had the peculiar

name of smiddy-coom (Fr. écume, i.e. dross).

Oil, in common Scotch, used always to be ule,--as the uley pot, or uley

cruse (Fr. huile).

Many of my readers are no doubt familiar with the notice taken of these

words by Lord Cockburn, and with the account which he gives of these

Scottish words derived from the French, probably during the time of

Queen Mary's minority, when French troops were quartered in Scotland. I

subjoin a more full list, for which I am indebted to a correspondent,

because the words still lingering amongst us are in themselves the best

REMINISCENCES of former days.

Scotch. English. French.

Serviter Napkin From Serviette.

Gigot (of mutton) ... " Gigot.

Reeforts Radishes " Raiforts.

Grosserts Gooseberries " Groseilles.

Gardyveen Case for holding wine " Garde-vin.

Jupe Part of a woman's dress " Jupe.

Bonnaille A parting glass with a " Bon aller.

friend going on a journey

Gysard Person in a fancy dress " Guise.

Dambrod Draught-board " Dammes.

Pantufles Slippers " Pantoufles.

Haggis Hashed meat " Hachis.

Gou Taste, smell " Gout.

Hogue Tainted " Haut gout.

Grange Granary " Grange.

Mouter Miller's perquisite " Mouture.

Dour Obstinate " Dur.

Douce Mild " Doux.

Dorty Sulky " Dureté.

Braw Fine " Brave.

Kimmer Gossip " Commère.

Jalouse Suspect " Jalouser.

Vizzy To aim at, to examine " Viser.

Ruckle Heap (of stones) " Recueil.

Gardy-loo (Notice well known in " Gardez-l'eau.

Edinburgh)

Dementit Out of patience, deranged " Dementir.

On my verity Assertion of truth " Verité.

By my certy Assertion of truth " Certes.

Aumrie Cupboard " Almoire, in old

French.

Walise Portmanteau " Valise.

Sucker Sugar " Sucre

_Edinburgh Street Cry:_--"Neeps like sucker. Whae'll buy neeps?"

(turnips).

Petticoat-tails Cakes of triangular shapes " Petits gatelles

(gateaux).

Ashet Meat-dish " Assiette.

Fashious Troublesome " Facheux.

Prush, Madame[190] Call to a cow to come " Approchez,

forward Madame

I dwell the more minutely on this question of Scottish words, from the

conviction of their being so characteristic of Scottish humour, and

being so distinctive a feature of the older Scottish race. Take away our

Scottish phraseology, and we lose what is our specific distinction from

England. In these expressions, too, there is often a tenderness and

beauty as remarkable as the wit and humour. I have already spoken of the

phrase "Auld-lang-syne," and of other expressions of sentiment, which

may be compared in their Anglican and Scotch form.

FOOTNOTES:

[160] After all, the remark may not have been so absurd then as it

appears now. Burns had not been long dead, nor was he then so noted a

character as he is now. The Scotsmen might really have supposed a

Southerner unacquainted with the _fact_ of the poet's death.

[161] Choice.

[162] A vessel.

[163] Juice.

[164] Broth.

[165] Rev. A.K.H. Boyd.

[166] I believe the lady was Mrs. Murray Keith of Ravelston, with whom

Sir Walter had in early life much intercourse.

[167] Disputing or bandying words backwards and forwards.

[168] In Scotland the remains of the deceased person is called the

"corp."

[169] Laudanum and calomel.

[170] Read from the same book.

[171] Sorely kept under by the turkey-cock.

[172] Close the doors. The old woman was lying in a "box-bed." See _Life

of Robert Chambers_, p. 12.

[173] Empty pocket.

[174] A cough.

[175] Shrivelled.

[176] Confound.

[177] Empty.

[178] It was of this minister, Mr. Thom of Govan, that Sir Walter Scott

remarked "that he had demolished all his own chances of a Glasgow

benefice, by preaching before the town council from a text in Hosea,

'Ephraim's drink is sour.'"

[179] Empty.

[180] Basket for fish.

[181] Well advanced.

[182] Wearied.

[183] I have abundant evidence to prove that a similar answer to that

which Dr. Alexander records to have been made to Mr. Gillespie has been

given on similar occasions by others.

[184] Oats heavy in bulk.

[185] This Marquis of Lothian was aide-de-camp to the Duke of Cumberland

at the battle of Culloden, who sullied his character as a soldier and a

nobleman by the cruelties which he exercised on the vanquished.

[186] Sir H. Moncreiff's _Life of Dr. J. Erskine_.

[187] Extraordinary.

[188] In Scotland it is usual to term the law-agent or man of business

of any person his "doer."

[189] And yet, even as we write, weepers seem to be passing into

reminiscence.

[190] This expression was adopted apparently in ridicule of the French

applying the word "Madame" to a cow.

CONCLUSION.

I am very anxious to bear in mind throughout these Reminiscences, and to

keep in view the same feeling for my readers--viz. that such details

regarding the changes which many living have themselves noticed as

taking place in our customs and habits of society in Scotland, should

always suggest the question to the thoughtful and serious mind, Are the

changes which have been observed for _good_? Is the world a better world

than that which we can remember? On some important points changes have

been noticed in the upper classes of Scottish society, which

unquestionably _are_ improvements. For example, the greater attention

paid to observance of Sunday, and to attendance upon public

worship,--the partial disappearance of profane swearing and of excess in

drinking. But then the painful questions arise, Are such beneficial

changes _general_ through the whole body of our countrymen? may not the

vices and follies of one grade of society have found a refuge in those

that are of a lower class? may not new faults have taken their place

where older faults have been abandoned? Of this we are quite sure--no

lover of his country can fail to entertain the anxious wish, that the

change we noticed in regard to drinking and swearing were universal, and

that we had some evidence of its being extended through all classes of

society. We ought certainly to feel grateful when we reflect that, in

many instances which we have noticed, the ways and customs of society

are much improved in common sense, in decency, in delicacy, and

refinement. There are certain modes of life, certain expressions,

eccentricity of conduct, coarseness of speech, books, and plays, which

were in vogue amongst us, even fifty or sixty years ago, which would not

be tolerated in society at the present time. We cannot illustrate this

in a more satisfactory manner than by reference to the acknowledgment of

a very interesting and charming old lady, who died so lately as 1823. In

1821, Mrs. Keith of Ravelstone, grandaunt of Sir Walter Scott, thus

writes in returning to him the work of a female novelist which she had

borrowed from him out of curiosity, and to remind her of "auld lang

syne:"--"Is it not a very odd thing that I, an old woman of eighty and

upwards, sitting alone, feel myself ashamed to read a book which, sixty

years ago, I have heard read aloud for the amusement of large circles,

consisting of the first and most creditable society in London?" There

can be no doubt that at the time referred to by Mrs. Keith, Tristram

Shandy[191], Tom Jones, Humphrey Clinker, etc., were on the drawing-room

tables of ladies whose grandchildren or great-grandchildren never saw

them, or would not acknowledge it if they _had_ seen them. But authors

not inferior to Sterne, Fielding, or Smollett, are now popular, who,

with Charles Dickens, can describe scenes of human life with as much

force and humour, and yet in whose pages nothing will be found which

need offend the taste of the most refined, or shock the feelings of the

most pure. This is a change where there is also great improvement. It

indicates not merely a better moral perception in authors themselves,

but it is itself a homage to the improved spirit of the age. We will

hope that, with an improved exterior, there is improvement in society

_within_. If the feelings shrink from what is coarse in expression, we

may hope that vice has, in some sort, lost attraction. At any rate, from

what we discern around us we hope favourably for the general improvement

of mankind, and of our own beloved country in particular. If Scotland,

in parting with her rich and racy dialect, her odd and eccentric

characters, is to lose something in quaint humour and good stories, we

will hope she may grow and strengthen in _better_ things--good as those

are which she loses. However this may be, I feel quite assured that the

examples which I have now given, of Scottish expressions, Scottish modes

and habits of life, and Scottish anecdotes, which belong in a great

measure to the past, and yet which are remembered as having a place in

the present century, must carry conviction that great changes have taken

place in the Scottish social circle. There were some things belonging to

our country which we must all have desired should be changed. There were

others which we could only see changed with regret and sorrow. The hardy

and simple habits of Scotsmen of many past generations; their industry,

economy, and integrity, which made them take so high a place in the

estimation and the confidence of the people amongst whom they dwelt in

all countries of the world; the intelligence and superior education of

her mechanics and her peasantry, combined with a strict moral and

religious demeanour, fully justified the praise of Burns when he

described the humble though sublime piety of the "Cottar's Saturday

Night," and we can well appreciate the testimony which he bore to the

hallowed power and sacred influences of the devotional exercises of his

boyhood's home, when he penned the immortal words:--

"From scenes like these old Scotia's grandeur springs,

That makes her loved at home, revered abroad."

On comparing Scotland past with Scotland present, we cannot evade the

question, Are "scenes like these"--devotional domestic scenes like

these--become less frequent than they were? Do they still hold their

place by the cottar's fireside, or are they becoming only a reminiscence

of what was _once_ a national distinction? Whatever be our religious

opinions, or whatever be our views on questions of ecclesiastical polity

and church order, no Scotsman who desires the happiness and honour of

his country could avoid a deep regret at the very idea of Burns'

"Cottar's Saturday Night" having become a thing of the past; and yet we

must not shrink from inquiry into the true state of the case. I have

asked the opinions of friends both of the Established and the Free

Church, who have met my inquiries in a fair and candid spirit, and, from

the answers I have received, have come to something like the following

conclusion:--I believe such scenes as Burns' "Cottar's Saturday Night"

are still to be met with in all their freshness and all their fervour in

the dwellings of a good religious peasantry; but in some places the

cottar population _itself_ has undergone a great change. Two causes have

combined to produce this effect:--An extensive system of emigration has

thinned the older families of the soil, whilst the practice of bringing

in mere labourers has in many districts made the old family domestic

firesides less numerous. Then, alas! alas! we fear cottar MORALITY has

not been such as to keep up the practice. Reports made to both the

General Assemblies of 1871 on this question were far from being

satisfactory. Dr. Begg, too, in his striking and able pamphlet on the

"Ecclesiastical and Social Evils of Scotland," refers to "symptoms of a

nation's degeneracy which seem multiplying in Scotland;" also to a

"growing amount of heathenism and drunkenness."

With such representations before us regarding a decline of domestic

morality, we cannot expect to see much increase of domestic piety.

Burns, after he had become lowered in moral feelings by those licentious

habits and scenes into which he unfortunately fell after he had left his

father's house, was not hypocrite enough to profess the same love and

interest for the scenes of his innocent and early days. The country

clergy of Scotland have their many difficulties against which they are

to contend; and many obstacles which they have to meet. But let not the

domestic piety of the lowest cottages of the land be lost sight of. The

results of such worship are so blessed upon the inmates, that the

practice should everywhere be urged upon their flocks by the clergy, and

encouraged by all means in their power; and in that view it would, I

think, be desirable to circulate short forms of prayer for family use.

Many such have lately been published; and, whatever difference of

opinion may be entertained as to the comparative merits of extempore or

liturgical prayer for the public worship of the church, there can be no

question that in many instances a form must be very useful, and often

essential at the commencement, at least, of cottage worship. I have

known cases where it has been declined on the plea of inability to

conduct the service.

There are numerous indications that, _on the whole_, a regard for

religion and religious ordinances is not losing ground in Scotland. The

great number of churches--and of handsome churches--that are springing

up, indicate, by their attendance, how much hold the subject has upon

the people. The ample funds raised for charitable and for missionary

objects give good testimony in the cause; and, in regard to the

immediate question before us, one favourable result may be reported on

this subject--the practice and feelings of domestic piety and family

worship have, at any rate, extended in Scotland in an _upward_ direction

of its social life. Beyond all doubt, we may say family worship is more

frequent, as a general practice, in houses of the rich, and also in the

houses of farmers and of superior operatives, than it was some years

ago. The Montrose anecdote about family prayers, told at page 64, could

hardly have place now, and indeed many persons could not understand

the point.

I hope I am not blinded to the defects of my own countrymen, nor am I

determined to resist evidence of any deterioration which may be proved.

But I feel confident that Scotland still stands pre-eminent amongst the

nations for moral and religious qualities. The nucleus of her character

will bear comparison with any. We will cherish hope for the mental tone

of our countrymen being still in the ascendant, and still imbued with

those qualities that make a moral and religious people. We have reason

to know that in many departments of business, Scottish intelligence,

Scottish character, and Scottish services, are still decidedly at a

premium in the market.

But now, before concluding, I am desirous of recording some

Reminiscences upon a phase of Scottish RELIGIOUS history which involves

very important consequences, and which I would not attempt to discuss

without serious consideration. Indeed I have sometimes shrunk from the

discussion at all, as leading to questions of so delicate a nature, and

as involving matters on which there are so many differences of opinion.

I refer to the state of our divisions and alienations of spirit _on

account_ of religion.

The great Disruption, which nearly equally divided the National Church,

and which took place in 1843, is now become a matter of _reminiscence_.

Of those nearly connected with that movement, some were relatives of my

own, and many were friends. Unlike similar religious revolutions, that

which caused the Free Church of Scotland did not turn upon any

difference of opinion on matters either of doctrine or of ecclesiastical

polity. It arose entirely from differences regarding the relation

subsisting between the Church and the State, by which the Church was

established and endowed. The great evil of all such divisions, and the

real cause for regret, lie in the injury they inflict on the cause of

Christian unity and Christian love, and the separation they too often

make between those who ought to be united in spirit, and who have

hitherto been not unfrequently actually joined for years as companions

and friends. The tone which is adopted by publications, which are the

organs of various party opinions amongst us, show how keenly disputants,

once excited, will deal with each other. The differences consequent upon

the Disruption in the Scottish Church called forth great bitterness of

spirit and much mutual recrimination at the time. But it seems to me

that there are indications of a better spirit, and that there is more

tolerance and more forbearance on religious differences amongst Scottish

people generally. I cannot help thinking, however, that at no period of

our ecclesiastical annals was such language made use of, and even

against those of the highest place and authority in the Church, as we

have lately met with in the organs of the extreme Anglican Church party.

It is much to be regretted that earnest and zealous men should have

adopted such a style of discussing religious differences. I cannot help

thinking it is injurious to Christian feelings of love and Christian

kindness. It is really sometimes quite appalling. From the same quarter

I must expect myself severe handling for some of these pages, should

they fall into their way. We cannot but lament, however, when we find

such language used towards each other by those who are believers in a

common Bible, and who are followers and disciples of the same lowly

Saviour, and indeed frequently members of the same Church. Bigotry and

intolerance are not confined to one side or another. They break out

often where least expected. Differences, no doubt, will always exist on

many contested subjects, but I would earnestly pray that all SUCH

differences, amongst ourselves at least, as those which injure the

forbearance and gentleness of the Christian character, should become

"Scottish Reminiscences," whether they are called forth by the

opposition subsisting between Presbyterianism and Episcopacy, or whether

they arise amongst Presbyterians or amongst Episcopalians themselves.

To my apprehension Scotland has recently seen a most painful indication

of the absence of that charity which, according to St. Paul, should

"never fail" amongst a Christian people. The act of two English

Prelates officiating in one of the Established churches has called forth

a storm of indignation as loud and vehement as if in a heathen land they

had fallen down before the image of a heathen deity, and worshipped in a

heathen temple. Then the explanation which has been given by apologists

for these services is not the least remarkable feature of the

transaction. These ministrations have been called "Mission Services,"

and, in so far as I enter into the meaning of the phrase, I would

solemnly and seriously protest against its being made use of in such a

case. "_Mission service_" can only be applied to the case of a

missionary raising his voice "_in partibus infidelium_" or, to say the

least of it, in a land where no Christian church was already planted.

When I think of the piety, the Christian worth, and high character of so

many friends in the Established and other Presbyterian churches in

Scotland, I would again repeat my solemn protestation against such

religious intolerance, and again declare my conviction, that Englishmen

and Scotsmen, so far from looking out for points of difference and

grounds for separation on account of the principles on which their

Churches are established, should endeavour to make the bonds of

religious union as _close_ as possible. I can scarcely express the

gratification I felt on learning from the _Scotsman_, November 20, that

such were the sentiments called forth by this event in the mind of one

of the ablest and most distinguished Prelates of our day. In reference

to the Glengarry services, the Bishop of St. Andrews (Wordsworth) has

declared his opinion, that the "subsequent explanations of those

services seemed to mar the good work by introducing questions of

etiquette, where nothing should have been thought of but the simple

performance of Christian duty by Christian ministers for the benefit of

Christian people[192]."

Such is the judgment expressed by the honoured and learned Bishop of St.

Andrews, whose noble and patriotic exertions to draw the Episcopalians

and the Presbyterians of Scotland closer together in bonds of religious

feelings and religious worship have been spoken of in such terms, and

such words have been applied to his labours in that cause, and to the

administration generally of his own diocese, by one of the very high

English Church papers, as have been to me a cause of deep sorrow and

poignant regret.

As a Scotsman by descent from Presbyterians of high moral and religious

character, and as an Episcopalian by conscientious preference, I would

fain see more of harmony and of confidence between all Scotsmen, not

only as fellow-countrymen, but as fellow-Christians. When I first joined

the Episcopal Church the Edinburgh Episcopal clergy were on most

friendly terms with the leading clergy of the Established Church. Every

consideration was shown to them by such men as Bishop Sandford, Dr.

Morehead, Rev. Archibald Alison, Rev. Mr. Shannon, and others. There was

always service in the Episcopal chapels on the National Church communion

fast-days. No opposition or dislike to Episcopalian clergymen occupying

Presbyterian pulpits was ever avowed as a great principle. Charles

Simeon of Cambridge, and others of the Churches of England and Ireland,

frequently so officiated, and it was considered as natural and suitable.

The learning and high qualities of the Church of England's hierarchy,

were, with few exceptions, held in profound respect. Indeed, during the

last hundred years, and since the days when Episcopacy was attacked

under the term of "black prelacy," I can truly say, the Episcopal order

has received far more severe handling in Episcopal England than it has

received in Presbyterian Scotland. I must think, that in the case of two

churches where the grounds of _resemblance_ are on points of spiritual

importance affecting great truths and doctrines of salvation, and where

the points of _difference_ affect questions more of government and

external order than of salvation, there ought to be on both parts the

desire at least to draw as closely as they can the bonds of Christian

charity and mutual confidence.

I believe it to be very painful to Scotsmen generally, whether of the

Established or the Episcopal Church, that the Presbyterian Church of

Scotland should be spoken of in such terms as have lately been made use

of. Scotsmen feel towards it as to the Church of the country established

by law, just as the Anglican Church is established in England. They feel

towards it as the Church whose ministrations are attended by our

gracious Sovereign when she resides in the northern portion of her

dominions, and in which public thanksgiving was offered to God in the

royal presence for her Majesty's recovery. But more important still,

they feel towards it as a church of which the members are behind no

other communion in the tone and standard of their moral principle and

integrity of conduct. They feel towards it as a church which has nobly

retained her adherence to the principles of the Reformation, and which

has been spared the humiliation of exhibiting any of her clergy

nominally members of a reformed church, and, at the same time, virtually

and at heart adherents to the opinions and practices of the Church of

Rome. English people, in speaking of the Established Church of

Scotland, seem to forget how much Episcopalians are mixed up with their

Presbyterian fellow-countrymen in promoting common charitable and

religious objects. For example, take my own experience: the

administration of a very valuable charitable institution called the

Paterson and Pape Fund, is vested jointly in the incumbent of St.

John's, Edinburgh (Episcopalian), and the two clergymen of St.

Cuthbert's (Established) Church. Even in matters affecting the interests

of our own Church we may find ourselves closely connected. Take the

administration of the late Miss Walker's will, and the carrying out her

munificent bequest to our Church, of which I am a trustee. Of the nine

trustees, two are Episcopalians residing in Scotland, one an

Episcopalian residing in England, and six are Presbyterians residing in

Scotland. The primary object of Miss Walker's settlement is to build and

endow, for divine service, a cathedral church in Edinburgh; the edifice

to cost not less than £40,000. The income arising from the remainder of

her property to be expended for the benefit of the Scottish Episcopal

Church generally. A meeting of trustees was held, November 25, 1871, and

one of the first steps unanimously agreed upon was to appoint the

Bishop-Coadjutor of Edinburgh, who is a trustee, to be chairman of the

meeting. There is no doubt or question of mutual good feeling in the

work, and that our Church feels full and entire confidence in the fair,

honourable, candid, and courteous conduct of the trustees to whom in

this case will be committed weighty matters connected with her

interests.

At one of the congresses of the English Church it has been said, and

well said, by Mr. B. Hope, that he and his friends of the High Church

party would join as closely as they could with the members of the

Romish Church who have taken common cause with Dr. Dollinger, "looking

more to points where they agree, and not to points where they differ."

Why should not the same rule be adopted towards brethren who differ from

ourselves so little on points that are vital and eternal? The principle

which I would apply to the circumstances, I think, may be thus stated: I

would join with fellow-Christians in any good works or offices, either

of charity or religion, where I could do so without compromise of my own

principles. On such ground I do not see why we should not realise the

idea already suggested,--viz. that of having an interchange between our

pulpits and the pulpits of the Established and other Presbyterian or

Independent Churches. Such ministerial interchange need not affect the

question of _orders_, nor need it, in fact, touch many other questions

on which differences are concerned.

Of course this should be arranged under due regulation, and with full

precaution taken that the questions discussed shall be confined to

points where there is agreement, and that points of difference should be

left quite in abeyance. Why should we, under proper arrangements, fail

to realise so graceful an exercise of Christian charity? Why should we

lose the many benefits favourable to the advancement of Christian unity

amongst us? An opportunity for practically putting this idea into a

tangible form has occurred from the circumstance of the new chapel in

the University of Glasgow being opened for service, to be conducted by

clergymen of various churches. I gladly avail myself of the opportunity

of testifying my grateful acknowledgments for the courteous and generous

conduct of Dr. Caird, in his efforts to put forward members of our

Church to conduct the services of the College chapel, and also of

expressing my admiration of the power and beauty of his remarks on

Christian unity and on brotherly love[193].

This is with me no new idea; no crude experiment proposed for the

occasion. I have before me a paper which I wrote some years since, and

which I had put into the shape of "An Address to the Bishops," to

sanction such exchange of pulpits, hoping to get some of my clerical

brethren to join in the object of the address. I feel assured much good

would, under God, be the result of such spiritual union. If

congregations would only unite in exchange of such friendly offices of

religious instruction with each other, how often would persons, now

strangers, become better acquainted! I wish the experiment could be

tried, were it only to show how prejudices would be removed; how

misunderstandings would be cleared away; how many better and kinder

feelings would grow out of the closer union on religious questions! Nay,

I would go farther, and express my full conviction, that my own Church

would _gain_ rather than lose in her interests under such a system. Men

would be more disposed to listen with attention, and examine with

candour the arguments we make use of in favour of our Church views. We

should gain more of the sympathy of our countrymen who differ from us,

by a calm expostulation than by bitter invective. Beautifully and wisely

was it written by a sacred pen nearly three thousand years ago, "A soft

answer turneth away wrath."

I have such confidence in the excellence of my own Church, that I

believe to bring persons into closer and kinder connection with our

system would be the more likely way to gain their approval and their

favourable judgment. In nothing do we lose more of the confidence and

estimation of our fellow-countrymen than in the feeling of our being

intolerant and exclusive in our religious opinions. It is curious people

should not see that the arguments addressed in a friendly spirit must

tell more powerfully than the arguments of one who shows his

hostile feeling.

With these feelings on the subject, it may be easily understood with

what pleasure I read, in the _Edinburgh Courant_ of November 10th, a

report of what our Primus (Bishop Eden) said, at the entertainment which

was given on the occasion of the consecration of St. Mary's Church,

Glasgow. In speaking on the question of Union, the Primus said--

"I think I may speak for my Episcopal brethren, when I say

that if the heads, especially of the Established Church of

Scotland--for that is the body that has most power and

influence--if a proposal were made by the leading men in that

Church, in concurrence with those who hold views similar to

themselves--a conference of the representative men of the

different Churches--to consider in a Christian spirit what

our differences are, and what are the points on which we are

agreed, we would be most happy to take part in it. Such a

conference might, in the providence of God, lead to our being

drawn nearer to each other. I believe that then the prayer

which the Bishop of St. Andrews offered up would he the

earlier accomplished, namely, that the Episcopal Churches

might become Reformed, and the Reformed Churches become

Episcopal. If any proposal of this kind could be made, I

believe we would be most ready to accept any invitation to

consider whether the various Churches might not be drawn

nearer to each other." (Great applause.)

The Coadjutor Bishop of Edinburgh in his address, after briefly

referring to some proposals that had been made for union among the

churches in South Africa, went on to say--

"I do say, as one of the Bishops of the Scottish Episcopal

Church now, and in reference to what fell from the Primus,

that I most heartily concur in what he said, and I cannot but

feel that, without the slightest breach of the great

fundamental principles of the Church of Christ, there are

many points on which we may be at one with Christians who are

not part of our organic body.

"I believe the proposal made by the Primus would have the

effect of drawing them nearer to us, and be a step forward to

that consummation which we all desire, and which our blessed

Lord prayed--with his last breath--'That we may all be one.'"

(Great applause.)

That two honoured Fathers of our Church, our Primus and my own Bishop,

should have made use of such terms, and that their views should have

been received by _such_ an audience with so much applause, I could have

offered a grateful acknowledgment upon my knees.

But after all, perhaps, it may be said this is an utopian idea, which,

in the present state of religious feelings and ecclesiastical

differences, never can be realised. It were a sufficient answer to the

charge of _utopianism_ brought against such a proposal, to plead that it

was no more than what was sanctioned by the teaching of God's word. In

this case it does not seem to go beyond the requirements of holy

Scripture as set forth in St. Paul's description of charity, and in

other passages which clearly enjoin Christians to act towards each other

in love, and to cultivate, so far as they can, a spirit of mutual

forbearance and of joint action in the sacred cause of preaching the

truth as it is in Jesus. I cannot believe that, were St. Paul on earth,

he would sanction the present state of jealous separation amongst

Christians. Take such separation in connection with the beautiful

sentiment, which we read in Phil. i. 18:--"What then? notwithstanding

every way, whether in pretence, or in truth, Christ is preached; and I

therein do rejoice, yea, and will rejoice."

The determination to exclude preaching that is not strictly according to

our own forms seems to me quite inconsistent with the general teaching

of Scripture, more particularly with this apostolic declaration. But I

would bring this question to a practical issue, and we shall find enough

in our own experience to confirm the view I have taken, and to sanction

the arrangement I propose. To bring forward co-operation in the great

and vitally important work of preaching God's word, which has been

already effected between persons holding on some points opinions

different from each other, take first the case of revision of the

English translation of the Old and New Testament Scriptures, as it has

been resolved upon by the authorities of the great Anglican Communion.

They have had no difficulty in finding Nonconformist scholars and

divines whose fitness to be associated with Anglican Churchmen in the

great work of arranging and correcting an authorised version has been

admitted by all. Thus we have Nonconformists and English and Scottish

Episcopalians united in adjusting the terms of the sacred text;--the

text from which all preaching in the English tongue shall in future

derive its authority, and by which all its teaching shall in future be

guided and directed. There is _already_, however, a closer and a more

practical blending of minds on great religious questions much differing

from each other on lesser points. In the field of religious and

devotional literature, many of our church differences are lost sight of.

Episcopalian congregations are constantly in the habit of joining with

much cordiality and earnestness in singing hymns composed by authors

nonconformists with our Church--in fact, of adopting them into their

church service. These compositions form a portion of their worship, and

are employed to illustrate and enforce their own most earnest doctrinal

views and opinions themselves. How entirely are such compositions as the

sacramental hymn, "My God, and is thy table spread," by Doddridge; the

hymn, "When I behold the wondrous cross," by Isaac Watts, associated

with our Church services! Nor are such feelings of adoption confined to

poetical compositions. How many prose productions by non-Episcopalian

authors might be introduced for the delight and benefit of Christian

congregations! How eagerly many such compositions are read by members of

our Church! With what delight would many discourses of this class have

been listened to had they been delivered to Episcopalian congregations!

Where such hymns and such discourses are admissible, the _authors_ of

them might take a part in conducting psalmody and in occupying the

pulpit for preaching to a congregation. If the spirits of such writers

as Doddridge, Watts, and Hall, have been felt to permeate and to

influence the hearts of others who have heard or read their words of

holiness and peace, we may well suppose that God would sanction their

making like impressions, in his own house, upon the hearts of those whom

they meet there face to face. Might they not communicate personally what

they communicate through the press? For example, why should not Robert

Hall have preached his sermons on Infidelity and on the Death of the

Princess of Wales, perhaps the two most magnificent discourses in the

language, in an English Cathedral? Why should not the beautiful

astronomical discourses of Thomas Chalmers have been delivered in St.

Paul's or in St. John's, Edinburgh? For many years, in want of better

materials, the sermons of Dr. Blair were more used in the Church of

England, and more read in private, than any similar compositions. It has

been for years a growing persuasion in my own mind that principles of

Christian love and mutual harmony are too often sacrificed to the desire

of preserving the exact and formal marks of church order, as the Bishop

of St. Andrews so happily expressed it to preserve _etiquette_. Surely

the great law of Christian love would suggest and enforce a union at

least of spirit amongst Christian believers, who cannot join in the

unity of the same organisation. Inability to join in the same form of

church polity and church order need not shut the door to religious

sympathies and religious communion, where there are so many points of

agreement and of mutual interest. The experience of the past will tend

to produce the conviction that there has too often been in our religious

disputes a strong tendency in all Christian denominations to make the

great principle of love, which is a principle to rule in Heaven and for

eternity, actually subservient and subordinate to a system of

ecclesiastical order, which, important as it is for its own purposes and

objects, never can be more than a guide to the ministration of the

Church on earth, and an organisation which must be in its nature

confined to time.

Wherever or whenever this feeling may be called forth, it is a grievous

error--it is a very serious subject for our reflection, how far such

want of sympathy and of union with those who do not belong immediately

to our own church, must generate a feeling hostile to a due reception of

an important article of our faith, termed in the Apostles' Creed the

COMMUNION OF SAINTS. According to the description given by the judicious

and learned Bishop Pearson, this communion or spiritual union belongs to

all who are in New Testament language denominated SAINTS; by which he

means all who, having been baptized in the faith, have this name by

being called and baptized. Then he states all Christian believers to

have communion and fellowship with these, whether living or dead. We

should feel towards such persons (evidently, as the good Bishop implies,

without reference to any particular church order) all sympathy and

kindness as members of the same great spiritual family on earth,

expectants of meeting in heaven in the presence of God and of the Lamb,

and of joining in the worship of saints and angels round the throne. I

have no hesitation in declaring my full conviction that such

expectations of future communion should supply a very powerful and

sacred motive for our cultivating all spiritual union in our power with

all fellow-Christians, all for whom Christ died. It becomes a very

serious subject for examination of our own hearts, how, by _refusing_

any spiritual intercourse with Christians who are not strictly members

of our own Church, we may contravene this noble doctrine of the

Communion of Saints; for does not the bitterness with which sometimes we

find all union with certain fellow-Christians in the Church on earth

chill or check the feeling of a desire for union with the same in the

Church above? Nay, is there not matter for men's earnest thought, how

far the violent animosity displayed against the smallest approach to

anything like spiritual communion with all Christians of a different

Church from their own may chill the DESIRE itself for "meeting in the

Church above?" Can hatred to meeting on earth be in any sense a right

preliminary or preparation for desire to meet in Heaven? Nay, more,

should we not carefully guard lest the bitter displays we see of

religious hostility may even tend to bring men's minds towards a

_disinclination_ to meet in Heaven, of which the most terrible condition

was thus expressed by Southey:--"Earth could not hold us both, nor can

one heaven[194]."

One mark of any particular Church being a portion of Christ's Church on

earth seems to be overlooked by some of our English friends, and that is

a mark pointed out by our Lord himself, when he said, "By their FRUITS

ye shall know them." By this announcement I would understand that

besides and beyond a profession of the great articles of the Christian

faith, I would, as a further criterion of a Christian church, inquire if

there were many of its members who have been distinguished for their

Christian piety, Christian learning, and Christian benevolence. Is all

external communion to be interdicted with a church which has produced

such men as we might name amongst the children of our Established and

other Churches in Scotland? Look back upon half-a-century, and ask if a

similar act with that of the Archbishop of York and Bishop of Winchester

would then have created a like feeling. I can remember well the interest

and admiration called forth by the eloquence, the philanthropy, and the

moral fervour of Dr. Chalmers, amongst the High Church school of the day

too--the good Archbiship Howley, Bishop Blomfield, Rev. Mr. Norris of

Hackney, Mr. Joshua Watson, etc. I remember, too, the perfect ovation he

received in the attendance of Archbishops, Bishops, Clergy, Peers,

Princes, etc., of the great London world, at his lectures on

Establishments. We can hardly imagine any one saying then, "This is all

very well, but the Church that produced this man is no part of the true

Church of Christ, and no English prelate or clergyman could possibly

take service in it."

No one, I believe, who is acquainted with my own views and opinions on

religious subjects would say that I look with indifference on those

points wherein we differ from the great body of our fellow-countrymen. I

am confident that I should not gain in the estimation of Presbyterians

themselves by showing a cold indifference, or a lukewarm attachment, to

the principles and practice of my own Church. They would see that my own

convictions in favour of Episcopal government in the Church, and of

liturgical services in her worship, were quite compatible with the

fullest exercise of candour and forbearance towards the opinions of

others--I mean on questions not essential to salvation.

I believe that there are persons amongst us coming round to this

opinion, and who are ready to believe that it is quite possible for

Christians to exercise very friendly mutual relations in spiritual

matters which constitute the essential articles of a common faith,

whilst they are in practice separated on points of ecclesiastical order

and of church government. I am old, and shall not see it; but I venture

to hope that, under the Divine blessing, the day will come when to

Scotsmen it will be a matter of reminiscence that Episcopalians, or that

Presbyterians of any denomination, should set the interests of their own

communion above the exercise of that charity that for a brother's faith

"hopeth all things and believeth all things." Zeal in promoting our own

Church views, and a determination to advance her interests and

efficiency, need be no impediment to cultivating the most friendly

feelings towards those who agree with us in matters which are essential

to salvation and who, in their differences from us, are, I am bound to

believe, as conscientious as myself. Such days will come.

But now, to close my remarks on national peculiarities, with what I may

term a _practical_ and _personal_ application. We have in our later

pages adopted a more solemn and serious view of past reminiscences as

they bear upon questions connected with a profession of religion. It is

quite suitable then to recall the fact which applies individually to all

our readers. We shall ourselves each of us one day become subject to a

"reminiscence" of others. Indeed, the whole question at issue throughout

the work takes for granted what we must all have observed to be a very

favourite object with survivors--viz. that the characters of various

persons, as they pass away, will be always spoken of, and freely

discussed, by those who survive them. We recall the eccentric, and we

are amused with a remembrance of their eccentricities. We admire the

wise and dignified of the past. There are some who are recollected only

to be detested for their vices--some to be pitied for their weaknesses

and follies--some to be scorned for mean and selfish conduct. But there

are others whose memory is embalmed in tears of grateful recollection.

There are those whose generosity and whose kindness, whose winning

sympathy and noble disinterested virtues are never thought upon or ever

spoken of without calling forth a blessing. Might it not, therefore, be

good for us often to ask ourselves how _we_ are likely to be spoken of

when the grave has closed upon the intercourse between us and the

friends whom we leave behind? The thought might, at any rate, be useful

as an additional motive for kind and generous conduct to each other. And

then the inquiry would come home to each one in some such form as

this--"Within the circle of my family and friends--within the hearts of

those who have known me, and were connected with me in various social

relations--what will be the estimate formed of me when I am gone? What

will be the spontaneous impression produced by looking back on bygone

intercourses in life? Will past thought of me furnish the memory of

those who survive me with recollections that will be fond and pleasing?"

In one word, let each one ask himself (I speak to countrymen and

countrywomen), "Will _my_ name be associated with gentle and happy

'REMINISCENCES OF SCOTTISH LIFE AND CHARACTER'?"

FOOTNOTES:

[191] Sterne, in one of his letters, describes his reading Tristram

Shandy to his wife and daughter--his daughter copying from his

dictation, and Mrs. Sterne sitting by and listening whilst she worked.

In the life of Sterne, it is recorded that he used to carry about in his

pocket a volume of this same work, and read it aloud when he went into

company. Admirable reading for the church dignitary, the prebendary of

York! How well adapted to the hours of social intercourse with friends!

How fitted for domestic seclusion with his family!

[192] _Scottish Guardian_, vol. ii. No. ix. p. 305.

[193] "What is Religion?" a sermon by Rev. John Caird, D.D., Professor

of Divinity in the University of Glasgow, and one of Her Majesty's

Chaplains for Scotland. See especially concluding remarks.

[194] See Southey's _Roderick_, book xxi.

INDEX.

'Aaple,' bottle of beer strong o'.

Abercairney, Laird of, prevented from _going out_ in '15.

Aberdeen dialect, perfect specimens of.

Aberdeen elders, opinion of.

Aberdeen provost, wife of, at the opera.

Aberdeen, two ladies of, mutual recrimination.

'A bonnie bride's sune buskit.'

Accommodation, grand, for snuff.

'Acts o' Parliament lose their breath

before they get to Aberdeenshire.'

Adam, Dr., Latin translation of Scottish expressions.

Advice to a minister in talking to a ploughman.

'A gravesteen wad gie guid bree gin ye gied it plenty o' butter.'

'A hantle o' miscellawneous eating about a pig.'

Airth, housekeeper at, on king of France.

Alexander, Dr. W. Lindsay.

'And what the devil is it to you whether I have a liver or not?'

Anecdotes of quaint Scottish character.

Angel-worship is not allowed in the Church of Scotland.

Angler and the horse-fly.

'Anither gude Sunday! I dinna ken

whan I'll get thae drawers redd up.'

'Anither het day, Cornal.'

'An inch at the tap is worth twa at the boddam.'

'An I hadna been an idiot I micht hae been sleepin' too.'

Annals of the parish, extracts from.

Answer to stranger asking the way.

Answers, dry, specimens of.

'A peer o' anither tree.'

Appetite, farmer's reason for minister's good appetite.

Asher, minister of Inveraven, anecdote of.

Athole, Duke of, and Cultoquhey.

Athole, Duke of, answer of his cottar.

Auction, anecdote of spoon missing.

Auld lang syne, beauty of the expression.

Auld, Rev. Dr., of Ayr, and Rab Hamilton.

Authors, older ones indecent.

'Ay, ir ye a' up an' awa?'

'Ay, she may prosper, for she has baith the prayers of the good and

of the bad.'

Baby, a laddie or a lassie.

Baird, Mrs., of Newbyth, remark of, as to her son in India.

Balnamoon, laird of, carriage to _haud in_.

Balnamoon, laird of, great drinker.

Balnamoon, laird of, joke with his servant.

Balnamoon, laird of, refuses his wig.

Balnamoon, praying and drinking at.

Banes, distinction of, by a beggar.

Banes, Frasers weel-baned.

Bannockburn, guide to, refusing an Englishman's five shillings.

Bannockburn, Scottish remark upon.

Baptism, minister and member of his flock.

Barclay of Ury, M. P., walk to London

Bathgate, mending the ways of

Beadle, equivocal compliment to minister's sermons

Beadle or Betheral, character of

Beast, a stumbling, at least honest

'Becky and I had a rippit, for which I desire to be humble'

Begg, Dr., on Scottish morality of the present day

Beggar, expressing his thanks to a clerical patron

Bellman of Craigie, notice from

Bestial, curious use of word

Betheral, a conceited one

Betheral criticising a clergyman

Betheral, criticism on a text

Betheral, evidence of, regarding drinking

Betheral, making love professionally

Betheral, on a dog that was noisy

Betheral, on the town bailies

Betheral, Scottish, answer to minister on being drunk

Betheral stories

Betheral taking a dog out of church

Betheral's answer to minister

Betherals, conversation of two, regarding their ministers

Blair, Rev. Dr. Hugh, and his beadle

Blessing by Scottish Bishops, form of, become a reminiscence

Blethering

Boatie, character on Deeside

Boatie of Deeside, and Providence

Books, older ones indecent

Border, _selvidge_, weakest bit of the wab

Bowing to heritors

Boy, anecdote of

Braxfield, Lord, a man of wit

Braxfield, Lord, character of, as a judge

Braxfield, Lord, conducting the trial of Muir, Palmer, and Skirving, etc.

Braxfield, Lord, delighted with reply of Scotch minister

Braxfield, Lord, spoke the broadest Scotch

Briggs, the sergeant, dry description of, by Scottish nobleman

Brougham, Lord, on Scottish dialect

Brown, Rev. John, and the auld wifie

Brown, Rev. John of Whitburn, answer to rude youth

Bruce, Mr., of Kinnaird, and Louis XVI. of France

Buccleuch, Duchess of, asking farmer to take cabbage

Bull, specimen of Scottish confusion of ideas

'Bulls of Bashan' applied by a lady to herself

Burnett, Dr. Gilbert, Bishop of Salisbury

Burnett, Sir Thomas, of Leys, and his tenant Drummy

Burnett, Lady, of Leys

Burns, a son of, and Charles Lamb

Burns conducted family worship

Burying-place, choice of

Bush, conversation with minister in church

Butler and Kincardineshire laird

'But my minnie dang, she did though'

'But oh, I'm sair hadden doun wi' the bubbly jock'

'But the bodies brew the braw drink'

CAMPBELL of Combie and Miss M'Nabb, anecdote of

Campbell, Rev. Duncan, on Highland honours

Camstraddale, the Dumbartonshire laird

Canny, illustration of one of its meanings

Canterbury, Archbishop of, and the Dollar man

Carlyle, Dr., account of minister's drinking in last century

Carlyle, Dr., prosecuted by General Assembly for attending theatre

Carnegie, Miss Helen, of Craigo, anecdotes of

Carnegie, Miss, of Craigo, and James III. and VIII.

Carrier, a country, description of his journeys

Catastrophe, whimsical application of the word

'Cauld kail het again'

'Ceevil,' in courtship, may be carried too far

Cemeteries, treatment of, much changed

Chalmers, Dr., poor woman's reason for hearing

Chambers, Robert, _Domestic Annals of Scotland_.

Change of national language involves change of national character.

Changes, are they for the good of the whole community?

Changes, example of, in an old Laird seeing a man at the pianoforte.

Changes fast going on around us.

Changes in Scottish manners and dialect.

Changes, interesting to mark.

Changes taking place, here noticed.

Changes taking place in religious feeling.

Changes, various causes for.

Chaplain of a jail, humorous reasons for his appointment.

Children, curious answers of.

Children, very poor, examples of acuteness.

Children's diseases.

Church discipline in the Presbytery of Lanark.

Churches, a coachman's reason for their increase.

Churches, architect's idea of difference between two.

Churches, handsome structure of, more common.

Church discipline, old fashioned.

Church-going of late neglected in towns.

Church-going, Scotchmen not famous for, fifty years ago.

Churchyard, drunken weaver in.

Circuit, a drunken one.

Circuit, one described by Lord Cockburn.

Clergy, Gaelic, not judged severely on account of drinking.

Clergyman footsore in grouse-shooting.

Clergyman publicly rebuking his wife.

Clerk, John, address to presiding judge.

Clerk, John, answer to Lord Chancellor.

Clerk, John, apology for friend in Court of Session.

Cockburn, Lord, and the Bonaly shepherd.

Cockburn, Lord, on Scottish changes.

Cockburn's _Memorials_, extracts from.

Collie dogs, sagacity of.

'Come awa, Jeanie; here's a man swearin' awfully.'

'Come awa, granny, and gang hame;

this is a lang grace and nae meat.'

'Come oot and see a new star that

hasna got its tail cuttit aff yet.'

Confession of faith.

Confirmation, anecdotes concerning.

Constable, Thomas, anecdote of spare lady.

Conviviality, old Scottish, and forced.

Conviviality, Scotch, complaint of, by a London merchant.

Corb, and Sir George Ramsay.

Corehouse, Lord, prediction of not rising at the bar, by a Selkirk

writer.

'Corp's brither' at a funeral.

Cottar's Saturday night, fine picture.

Country minister and his wife, large bed.

Craigie, Rev. Mr., and Jamie Fleeman.

Craigmyle, Laird of, and Duchess of Gordon.

Cranstoun, George, Lord Corehouse.

Cream, Billy, landlord of inn at Laurencekirk, and Lord Dunmore.

Cross, curious meaning attached to.

'Cry a'thegither, that's the way to be served.'

Cumming, Dr. Patrick, convivial clergyman.

Cumming, Miss, of Altyre, and Donald MacQueen.

Cumnock, volunteers of.

Cultoquhey, old Laird of, morning litany.

Cutty-stool, former use of.

Daft person, his choice of money.

Dale, David, anecdotes of his servant.

Dalhousie, Lady.

Dam-brod pattern table-cloth.

Dancing, seceder's opinion of.

Darkness, what is it?

Davie, chiel that's chained to.

Davy Gellatleys, many in the country.

Death, circumstances of, coolly treated.

Death of a sister described by old lady.

Decrees of God, answer of old woman.

Degrees sold at northern universities.

Delicacy of recent authors compared with older.

Dewar, David, Baptist minister at Dunfermline.

Dialects, distinctions on Scottish.

Dialect, Scottish, real examples of.

Dialects, provosts, Aberdeen and Edinburgh.

Diamond Beetle case.

Difference between an Episcopalian and a Presbyterian minister.

Diminutives, terms of endearment.

Discreet, curious use of word.

Diseases of children, odd names for.

'Div ye no ken there's aye maist sawn o' the best crap?'

Dochart, same as Macgregor.

Dog story.

'Doggie, doggie,' address of idiot to a greyhound.

Dogs in church, anecdotes of.

Donald, Highland servant.

Donkey, apology of his master for putting him into a field.

Downie, minister of Banchory, and son's marriage.

Drams in Highlands, anecdotes of.

Dream of idiot in town of Ayr, and apostle Peter.

Drinking, apology for.

Drinking at Balnamoon.

Drinking at Castle Grant.

Drinking, challenge against, by Mr. Boswell of Balmuto.

Drinking parties of Saturday sometimes took in Sunday.

Drinking party, 'lad employed to lowse the neckcloths.'

Drinking party, quantity consumed by.

Drinking reckoned an accomplishment.

Drinking, supposed manliness attached to.

Drovers drinking in Highlands.

Drumly, happy explanation of.

Drummond of Keltie, answer to itinerant tailor.

Dunbar, Sir Archibald, account of a servant.

Dundas, Henry, and Mr. Pitt.

Dundrennan, Lord, anecdote of a silly basket-woman.

Dunlop, Rev. Walter, address to Dr. Cook of St. Andrews.

Dunlop, Rev. Walter, and Mr. Clarke's big head.

Dunlop, Rev. Walter, man of racy humour.

Dunlop, Rev. Walter, meeting flock of geese.

Dunlop, Rev. Walter, on a taciturn brother.

Dunlop, Rev. Walter, and mischievous youths in kirk-yard.

Dunlop, Rev. Walter, answer to two young men.

Dunlop, Rev. Walter, opinion of Edward Irving.

Dunmore, Lord, and Billy Cream.

'D'ye think I dinna ken my ain groats in ither folk's kail?'

East Lothian minister and his betheral taking degrees at a northern

college.

Economy, specimen of Scottish.

Edinburgh and Aberdeen provosts.

'E'ening brings a' hame,' expressed by Lord Byron.

Eglinton, Earl of, and little boy.

'Eh, man, your Psalm buik has been ill bund.'

'Eh, Miss Jeany! ye have been lang spared.'

Eldin, Lord (John Clerk), anecdotes of.

Election, answer of minister to question.

Elphinstone, Lord, and minister of Cumbernauld.

Endearment, Scottish terms of.

Englishman, an _impruived_.

Enterteening, curious use of word.

Episcopalian chapels, anecdote of Sir W. Forbes.

Erskine, Colonel, servant proposes an aith for his relief.

Erskine, Hon. Henry, dinner party at Lord Armadale's.

Erskine, Mr., of Dun, and his old servant.

Erskine of Dun, Miss.

Estate giving the name to proprietor.

Examinations of communicants

Expressions, old Scottish, and modern slang contrasted

Expressions, specimens of Scottish

Factors, proposal to sow field with

'Fah tee, fah tee'

Fail, curious use of word

Family worship now more common

Family worship, remark upon

Farmer and servant boy

Farmer, answer of, when asked to take rhubarb tart

Farmer, cool answer regarding notes

Farmer on Deeside and bottle of vinegar

Farmer refusing a dessert spoon

Farmer, Scottish, conversation with English girl

Farms, giving names to the tenants

Fash as to taking a wife

Fast-day, national, strictness in observing

'Fat for should I gang to the opera just to creat a confeesion?'

Fencing tables, by an old minister

Fencing the _deil_

Fergusson of Pitfour and London lady

Fettercairn, custom of bowing to heritors

Fife elder and penurious laird

Fife, Lord, proposal to, by an idiot

'Fin' a fardin' for yersell, puir body'

Finzean, Laird of, swearing

Fisher of men

Fit raiment, explanation of, by child

Fleeman, Jamie, anecdote of

Fleeman, Jamie, the Laird of Udny's fool, life of, published

'Floorish o' the surface,' to describe a preacher

Forbes, Mrs., of Medwyn, fond of tea

Forbes's banking-house, anecdotes of

'Formerly robbers, now thieves'

Frail, curious use of word

Fraser, Jamie, address to minister in kirk

Fraser, Jamie, idiot of Lunan

Free Church, road of, 'tolls unco high'

'Freet's dear! sin' I sauld freet in streets o' Aberdeen'

French people, a clause in their favour, by a Scottish minister

Fruit, abstinence from, by minister

Fullerton, Miss Nelly, anecdote of

Funeral, anecdote of, in Strathspey

Funeral, carrying at, or leaning

Funeral, extraordinary account of a Scottish, at Carluke

Funeral of a laird of Dundonald

Funeral, reason for a farmer taking another glass at

Funeral, reason for a person being officious at

Funeral, taking orders for, on deathbed

Funeral, the coffin forgotten at

Galloway Lady declining drink

Gardenstone, Lord, and his book at the inn

Gardenstone, Lord, and his pet pig

Gardenstone, Lord, exertions of, for Laurencekirk

Gardenstone, Lord, keeping snuff in his waistcoat pocket

Gardenstone, Lord, personal reminiscences of

Garskadden, Laird of, 'steppit awa' at table

General Assembly, minister's prayer for

George III., sickness of, advantageous to candlemakers

Ghost appearing to Watty Dunlop

Gilchrist, Dr., answer to young minister on Lord's Prayer

Gilchrist, Dr., answer to one of his hearers, who had changed his

religion

Gillespie, Professor, and village carpenter

Gillespie, Rev. Mr., and old woman sleeping when he preached

Glasgow Cathedral, betheral's opinion of

Glasgow lady and carpenter

Glasgow, toast after dinner, hint to the ladies

Glenorchy, Lady, and the elder at the plate at Caprington

Glenorchy, Lady, removal of her remains on account of railroad

Gordon, Duchess of

Gordon, Duchess of, and the laird of Craigmyle

Gordon, Lady Susan, and David Tulloch

Graham, Miss Clementina Stirling, _Mystifications_ by

Grave, making love at

Gregory, Dr., story of Highland chief

Grieve in Aberdeenshire, opinion of own wife

Grieve, on Deeside, opinion of young man's preaching

'Gude coorse country work'

Gudewife on Deeside

Guthrie, Helen, and her husband

Guy Mannering, extract from

HADDOCK, curious use of word

'Halbert, smells damnably of the'

Hamilton, Laird, at the palace asking the servant to sit down

Hamilton, Laird, noted for eccentricity

Hamilton, Laird, reasons for not signing a bill

Hamilton Rab, an idiot at Ayr

Hamilton, Rab, idiot, anecdotes of

Hangman, Scotch drover acting as

Harvest, returning thanks for good

Hatter at Laurencekirk

Heaven, little boy's refusal of

Heaven, old woman's idea of

'He bud tae big's dyke wi' the feal at fit o't'

He is awfu' 'supperstitious'

'He turned Seceder afore he dee'd, and I buried him like a beast'

'Hech, sirs, and he's weel pat on, too'

'Henny pig and green tea'

Heritor sending the hangman of Stirling to pay the minister

Heritors, bowing to

Hermand, Lord, great drinker, but first-rate lawyer

Hermand, Lord, jokes with young advocate

Hermand, Lord, opinion of drinking

Highland chairman

Highland chief, story of

Highland gentleman, first time in London

Highland honours

Highland inquisitiveness

Highlands kept up the custom of clans or races

Hill, Dr., Latin translation of Scottish expressions

His girn's waur than his bite

Holy communion, several anecdotes concerning

Home, John, author of Douglas, lines on port wine

Home, John, remark of, to David Hume

'Honest men and bonnie lassies'

'Honest woman, what garr'd ye steal your neighbour's tub?'

Honesty declared the best policy, why?

Honeyman's, Mrs., answer to Henry Erskine's impromptu lines

'Hoot! jabbering bodies, wha could understan' them?'

'Horse the length of Highgate'

Hospitals, changes in

Hot day, cool remark on

'Hout, that is a kind o' a feel'

Hume, David, refused assistance except on conditions

Hume, Mrs., 'Too poor'

Humour of Scotch language

Humour, Scottish, described in _Annals of the Parish_

Humour, Scottish, description of

Hymns ancient and modern

'I DIDNA ken ye were i' the toun'

Idiot boy and penurious uncle

Idiot boy, pathetic story of one receiving communion

Idiot in Lauder, cheating the seceders

Idiot in Peebles church

Idiot, musical one at Stirling, appropriate tune

Idiot of Lauder, and Lord Lauderdale's steward

Idiot, pathetic complaint of, regarding bubbly jock

Idiot, why not asleep in church

Idiots, Act of Parliament concerning

Idiots, fondness for attending funerals

Idiots, parish, often very shrewd

'I druve ye to your marriage, and I shall stay to drive ye to your burial'

'If there's an ill text in a' the Bible,

that creetur's aye sure to tak it.'

'If you dinna ken whan ye've a gude

servant, I ken whan I've a gude place.'

'I hae cuist'n my coat and waistcoat,

and faith I dinna ken how lang I

can thole my breeks.'

'I just fan' a doo in the _redd_ o' my plate.'

'I'll hang ye a' at the price.'

'I maun hae a lume that'll haud in.'

'I'm unco yuckie to hear a blaud o' your gab.'

Inch-byre banes.

'Indeed, sir, I wish I wur.'

India, St. Andrew's day kept in, by Scotchmen.

'I never big dykes till the tenants complain.'

Innes, Jock, remark upon hats and heads.

Innkeeper's bill, reason for being moderate.

Interchange of words between minister and flock in church.

Intercourse between classes changed.

'I soopit the pu'pit.'

'It's a peety but ye had been in Paradise,

and there micht na hae been ony faa'.'

'It's no the day to be speerin sic things.'

'I've a coo noo.'

'I was just stan'ing till the kirk had skailed.'

'I was not juist sae sune doited as some o' your Lordships.'

'I wouldna gie my single life for a'

the double anes I ever saw.'

Jacobite feeling.

Jacobite lady, reason for not rising from her chair.

Jacobite toasts.

Jacobite's prayer for the _King_.

Jamie Layal, old servant, anecdotes of.

Jeems Robson, ye are sleepin'.

'Jemmy, you are drunk.'

Jock, daft, attending funeral at Wigtown.

Jock Grey, supposed original of David Gellatley.

Jock Wabster, 'deil gaes ower,' a proverb.

John Brown, burgher minister, and an 'auld wifie.'

John, eccentric servant, anecdotes of.

Johnstone, Miss, of Westerhall, specimen of fine old Scotch lady.

Johnstone, Rev. Dr., of Leith, and old woman, on the decrees of God.

Johnstone, Rev. Mr., of Monquhitter, and travelling piper.

Judges, Scottish, former peculiarities as a type.

Judges, Scottish, in Kay's Portraits.

Kail, curious use of word.

Kames, Lord, a keen agriculturist.

Kames, Lord, his joke with Lord Monboddo.

'Kaming her husband's head.'

Kay's Portraits.

Keith, Mrs., of Ravelston, her remark to Sir W. Scott on old books.

Kilspindie, Laird of, and Tannachy Tulloch.

Kindly feelings between minister and people.

Kirkyard crack.

Kirkyard crack superseded by newspapers.

Ladies of Montrose, anecdotes of.

Ladies, old, of Montrose.

Lady, old maiden, of Montrose, reason

for not subscribing to volunteer fund.

Lady, old, of Montrose, objections to

steam vessels, and gas, and water-carts.

Lady, old Scotch, remark on loss of her box.

Lady, Scottish, Lord Cockburn's account of.

Lady's, old, answer to her doctor.

Laird, parsimonious, and fool.

Laird, parsimonious, and plate at church-door.

Laird, reason against taking his son into the world.

Laird reproaches his brother for not taking a wife.

Laird, saving, picking up a farthing.

Laird, Scottish, delighted that Christmas had run away.

Lamb, Charles, saw no wit in Scotch people.

Land, differences of, in produce.

'Lass wi' the braw plaid, mind the puir.'

Laudamy and calomy'

Lauderdale, Duke of, and Williamson

the huntsman

Lauderdale, Earl of, recipe of his daft

son to make him sleep

Laurencekirk, change in

Laurencekirk described in style of

Thomas the Rhymer

Lawson, Rev. Dr. George, of Selkirk,

and the student

Leein' Gibbie

Leslie, Rev. Mr., and the smuggler

'Let her down Donald, man, for she's

drunk'

'Let the little ane gang to pray, but

first the big ane maun tak' an oar'

'Linties' and Scottish settler in

Canada

Linty offered as fee for baptism

Liston, Sir Robert, and Scotchmen

at Constantinople

Loch, Davie, the carrier, at his

mother's deathbed

Lockhart, Dr., of Glasgow, and his son

John

Logan, Laird of, speech at meeting of

heritors

'Lord be thankit, a' the bunkers are

fu'!'

'Lord pity the chiel that's chained to

our Davie'

Lord's prayer, John Skinner's reason

for its repetition

Lothian, Lord, in India, St. Andrew's

day

Lothian, Marquis of, and old countess

at table

Lothian, Marquis of, and workmen

M'Cubbin, Scotch minister, witty

answer to Lord Braxfield

M'Knight, Dr., 'dry eneuch in the

pulpit'

M'Knight, Dr., folk tired of his sermon

M'Knight and Henry, twa toom kirks

M'Knight, Dr., remark on his harmony

of the four gospels

Macleod, Rev. Dr. Norman, and Highland

boatman

Macleod, Rev. Dr. Norman, and revivals

Macleod, Rev. Dr. Norman, anecdote

of an Australian told by

M'Lymont, John, the idiot, anecdotes

of

Macnab, Laird of, his horse and whip

MacNabb, Miss, and Campbell of Combie

M'Pherson, Joe, and his wife.

Magistrates of Wester Anstruther,

and evil-doers

'Mair o' your siller and less o' your

mainners, my Lady Betty'

'Ma new breeks were made oot o' the

auld curtains'

'Man, ye're skailing a' the water'

'Marriage is a blessing to a few, a

curse to many, and a great uncertainty

to all'

Marriage, old minister's address on

Mary of Gueldres, burying-place now

a railway

Mastiff, where turned into a greyhound

Maul, Mr., and the Laird of Skene

'May a puir body like me noo gie a

hoast?'

'Me, and Pitt, and Pitfour'

Mearns, Rev. W. of Kinneff

'Mem, winna ye tak the clock wi' ye?'

'Mending the ways o' Bathgate'

Mice consumed minister's sermon

Middens, example of attachment to

Military rank attached to ladies

Miligan, Dr., answer to a tired clergyman

Milton quoted

Minister and rhubarb tart

Minister, anecdote of little boy at

school

Minister asking who was head of the

house

Minister called to a new living

Minister, conversation with Janet his

parishioner

Minister in the north on long sermons

Minister on a dog barking in church

Minister preaching on the water-side

attacked by ants

Minister publicly censuring his

daughter

Minister reading his sermon

Minister returning thanks for good

harvest

Minister, Scottish, advice to young

preachers

Minister, Scottish, remark to a young

man, who pulled cards out of his

pocket in church

Minister, stupid, education and placing,

Minister, with 'great power of watter,'

Minister, young, apology for good appetite after preaching,

Minister's man, account of,

Minister's man, criticisms of his master's sermon,

Ministers, Scottish, a type of Scottish character,

Minister sending for his sermon in pulpit,

Minstrelsy of Scottish Border, Sir Walter Scott just in time to save,

Miss Miller (Countess of Mar) and Scottish Minister,

'Miss S----'s compliments, and she dee'd last nicht at aicht o'clock,'

Monboddo, Lord, anecdote in Court of King's Bench,

Monboddo, Lord, theory of primitive men having tails,

Monboddo, Lord, though a judge, did not sit on the bench,

Monboddo, Lord, visit at Oxford,

Money, love of, discussion on,

Montrose bailie's _eldest_ son,

Montrose, description of, by an Aberdeen lady,

Montrose lady's idea of man,

Montrose old ladies,

Montrose, provost of, conversation with an old maid,

'Mony a ane has complained o' _that_ hole,'

Muilton, Jock, idiot, and a penurious Laird,

Munrimmon Moor, no choice of wigs on,

Murray, Mrs., and the salt spoon,

'My mou's as big for puddin as it is for kail,'

_Mystifications_, by Miss Clementina Stirling Graham,

Na, different modifications of the word,

'Na, na, he's no just deep, but he's drumly,'

'Na, na, ye'll aiblins bite me,'

'Neebour, wad ye sit a bit _wast?_'

Nelson, Lord, explanation of his order,

Nichol, an old servant of Forfarshire,

'No anither drap, neither het nor cauld,

Nobleman, half-witted, in Canongate jail,

Nobleman, mad Scottish, cautious answer of,

'Noo, Major, ye may tak our lives, but ye'll no tak our middens,'

Nuckle, Watty, betheral, opinion,

'Od, Charlie Brown, what gars ye hae sic lang steps to your _front_ door?'

'Od, freend, ye hae had a lang spell on't sin' I left,'

'Od, ye're a lang lad; God gie ye grace,'

Old lady speaking of her own death,

Old sermons, preaching of,

Old woman, remarks of, on the usefulness of money,

'On the contrary, sir,'

'Ony dog micht soon become a greyhound by stopping here,'

'Oor Jean thinks a man perfect salvation,'

'Oor John swears awfu','

Organ, mark of distinction,

Organs becoming more common,

'Ou, there's jist me and _anither_ lass,'

Papers in pulpit,

Paradise and Wesleyan minister,

Parishioner, coolness of, when made an elder of the kirk,

Paul, Dr., his anecdotes of idiots,

Paul, Saunders, of Banchory, famous for drinking,

Perth, Lady, remark to a Frenchman on French cookery,

Penurious laird and Fife elder,

Pestilence that walketh in darkness--What is it?

Phraseology, Scottish, an example of pure,

Phraseology, Scottish, force of,

Piccadilly,

Pig, great broon,

Pig, Scotch minister's account of eating one,

Pinkieburn, faithful servant at,

Piper and the elder,

Piper and the wolves,

Plugging, an odious practice,

Poetry, Scottish, becoming less popular,

Poetry in Scottish dialect, list of,

Polkemmet, Lord, account of his judicial preparations,

Polkemmet, Lord, his account of killing a calf,

Pompous minister and the angler,

Pony of Free Kirk minister running off to glebe,

Poole, Dr., his patient's death announced,

'Powny, grippit a chiel for,'

Prayers before battle,

Preacher, a bombastic, reproved satirically,

Preacher, Scottish, and his small bedroom at manse where he visited,

Preacher, testimony to a good,

Preaching old sermons,

Precentor reading single line of psalm,

Predestination, answer of minister about,

Priest Gordon, genuine Aberdonian specimen of,

Priest Matheson,

Professor, a reverend, his answer to a lawyer,

Pronunciation, Scottish, varieties of, make four different meanings,

Property qualification,

Prophets' chalmer (the minor),

Proprietors, two, meeting of, described by Sir Walter Scott,

Proverbial expressions, examples of some very pithy,

Proverbial Philosophy of Scotland, by William Stirling of Keir, M.P.,

Proverb, Scottish, application of, by a minister in a storm,

Proverb, Scottish, expressed by Lord Byron,

Proverbs becoming _reminiscences_,

Proverbs, immense collection of, by Fergusson,

Proverbs, Scotch, some specially applicable to the Deil,

Proverbs, Scotland famous for,

Proverbs, Scottish, Allan Ramsay's dedication of,

Proverbs, Scottish, Andrew Henderson,

Proverbs, Scottish, collections of,

Proverbs, Scottish, collection of, by Allan Ramsay,

Proverbs, Scottish, Kelly's collection,

Proverbs, Scottish, much used in former times,

Proverbs, Scottish, pretty application of,

Proverbs, Scottish, specimens of, in language almost obsolete,

Providence,

Providence, mistake of, in regard to bairns,

Provost of Edinburgh in the House of Lords in 1736,

Psalmody, Scottish,

Psalmody, Scottish, improvement of,

Pure language of Scotland not to be regarded as a provincial dialect,

'Raiment fit,'

Ramsay, Allan, dedication of his proverbs in prose,

Ramsay, Sir George, of Banff, and the Laird of Corb,

Ramsay, two Misses, of Balmain, anecdotes of,

'Rax me a spaul o' that bubbly jock,

Reason given by an old man for marrying a young woman,

Recess Studies,

Redd, pigeon found among,

Religion, two great changes in ideas of,

Religious feelings and religious observances,

'Remember Mr. Tamson; no him at the Green, but oor ain Mr. Tamson,

'Reminiscences' capable of a practical application,

'Reminiscences' have called forth communications from others,

'Reminiscences' includes stories of wit or humour,

'Reminiscences,' object and purpose of,

'Reminiscences,' recall pleasant associations,

'Ripin' the ribs,'

Road, Highland, humorously described,

Robbie A'Thing,

Robby, a young dandy, and his old aunt,

Robertson, Principal, advice to, by Scotch minister,

Robison, Mrs., answer to gentleman coming to dinner,

Rockville, Lord, character of, as a judge,

Rockville, Lord, description of street, when tipsy,

Ruling elder's answer to jokes of three young men,

Rutherfurd, Lord, and the Bonaly shepherd,

Sabbath-day, and redding up drawers.

Sabbath-day, eggs ought not to be laid on.

Sabbath-day known by a hare.

Sabbath day, where children go who play marbles on.

Sabbath desecration, geologist in the Highlands.

Sabbath desecration, stopping the jack for.

Sandy, fine specimen of old servant.

'Sayawa', sir; we're a' sittin' to cheat the dowgs.'

Scotchman, notion of things in London.

Scotchman of the old school, judgment of, upon an Englishman.

Scotchman on losing his wife and cow.

Scotch minister and his diary regarding quarrels with wife.

Scott, Dr., minister of Carluke.

Scott, Dr., on his parishioners dancing.

Scott, Rev. Robert, his idea of Nelson's order.

Scott, Rev. R., of Cranwell, anecdote of young carpenter.

Scott, Sir Walter, and the blacksmith on the battle of Flodden.

Scott, Sir Walter, did not write poetry in Scottish dialect.

Scott, Sir Walter, his story of sale of antiques.

Scott, Sir Walter, his story of two relatives who joined the Pretender.

Scott, Sir Walter, just in time to save Minstrelsy of the Border.

Scotland, past and present.

Scotticisms, expressive, pointed, and pithy.

Scotticisms, remarks on, by Sir John Sinclair and Dr. Beattie.

Scottish architect on English leases.

Scottish boy cleverness.

Scottish conviviality, old.

Scottish cookery.

Scottish dialect, difference between Aberdeen and Southern Scotch.

Scottish dialect, reference of, to English.

Scottish dialect, specimens of.

Scottish economy, specimen of, in London.

Scottish elders and ministers, anecdotes of.

Scottish expressions, examples of peculiar applications.

Scottish expressions, illustrated by a letter to a young married lady

from an old aunt.

Scottish gentleman in London.

Scottish humour and Scottish wit.

Scottish humour, specimen of, in a Fife lass.

Scottish minstrelsy.

Scottish music, charm of.

Scottish peasantry, character of.

Scottish peasantry, religious feelings of.

Scottish peasantry, religious feelings of, changed.

Scottish phraseology, articles on, in _Blackwood_.

Scottish psalm-tunes, some written by operatives.

Scottish shepherd and Lord Cockburn.

Scottish shepherd and Lord Rutherford.

Scottish songs, collections of.

Scottish stories of wit and humour.

Scottish verses, charm of.

Scottish words of French derivation.

_Scottishness_ of the national humour.

Seceder, an old, would not enter parish church.

Secession Church, professor in, to a young student.

Sedan chairs.

Sermon consumed by mice.

Sermons, change of character of.

Servant and dog Pickle at Yester.

Servant, answer of, to his irascible master.

Servant, answer of, when told to go.

Servant and Lord Lothian.

Servant, Mrs. Murray, and the spoon.

Servant of Mrs. Ferguson of Pitfour.

Servant of Mrs. Fullerton of Montrose.

Servant, old, reason for doing as he liked.

Servant praying for her minister.

Servant taxed with being drunk, his answer.

Servants, domestic Scottish.

'She juist felled hersel at Graigo wi' straeberries and 'ream.'

'She's bonnier than she's better.'

'She will be near me to close my een.'

Shireff, Rev. Mr., and member of his church who had left him.

Shirra, Rev. Mr., on David saying 'All men are liars.'

Shot, a bad one, complimented on success.

Siddons, Mrs., respected by Edinburgh clergy.

Silly, curious use of the word.

Singing birds, absence of, in America.

Sins, Aberdeen mother proud of.

'_Sir, baby_ I'll come farther.'

'Sit in a box drawn by brutes.'

Skinner, Bishop, and Aberdeen old couple.

Skinner, John, Jacobitism of.

Skinner, John, of Langside, his defence of prayer-book.

Skinner, Rev. John, author of several Scottish songs.

Skinner, Rev. John, lines on his grandson leaving Montrose.

Skinner, Rev. John, passing an Anti-burgher chapel.

Sleeping in church.

Sleeping in church, and snuffing.

Slockin'd, never, apology for drinking.

Smith, Adam, marked as most eccentric.

Smith, Sydney, opinion of Scottish wit.

Smuggler, case of one in church.

'Sneck the door.'

Snuff-box handed round in churches.

Snuff, grand _accommodation_ for.

Snuff, pu'pit soopit for.

Snuff put into the sermon.

Snuff-taking.

Soldier, an old, of the 42d, cautious about the name of Graham.

'Some fowk like parritch, and some like paddocks.'

'Some strong o' the aaple.'

Songs, drinking.

Sovereign, when new, a curiosity.

Speat o' praying and speat o' drinking.

Speir, daft Will, and Earl of Eglinton.

Speir, daft Will, answer to master about his dinner.

Spinster, elderly, arch reply to, by a younger member.

Stipend, minister's, reasons against its being large.

Stirling of Keir, evidence in favour of, by the miller of Keir.

Stirling of Keir, lecture on proverbs.

Stra'von, wife's desire to be buried in.

Strikes, answer upon, by a master.

Stewart, Rev. Patrick, sermon consumed by mice.

Stone removed out of the way.

Stool, a three-legged, thrown at husband by wife.

Stout lady, remark of.

Stranraer, old ladies on the British victories over the French.

Sunday sometimes included in Saturday's drinking party.

Suppers once prevalent in Scotland.

Sutherland, Colonel Sandy, his dislike to the French.

Swearing by Laird of Finzean.

Swearing by Perth writer.

Swearing common in Scotland formerly.

Swine, dislike of, in Scotland.

Swinophobia, reasons for.

Smith, Sydney, remarks of, on _men_ not at church.

Tailor, apology for his clothes not fitting.

'Take out that dog; he'd wauken a Glasgow magistrate.'

Taylor, Mr., of London, description of his theatre by his father from

Aberdeen.

Term-time offensive to Scottish lairds.

Texts, remarks upon.

'That's a lee, Jemmie.'

Theatre, clergy used to attend, in 1784.

Theatre, clerical non-attendance.

'The breet's stannin' i' the peel wi ma.'

'The deil a ane shall pray for _them_ on _my_ plaid.'

The fool and the miller.

'The man reads.'

'Them 'at drink by themsells may just fish by themsells.'

'There'll be a walth o' images there.'

'There's Kinnaird greetin' as if there was nae a saunt on earth but

himself and the King o' France.

'There's nae _wail_ o' wigs on Munrimmon Moor,'

'There's neither men nor meesie, and fat care I for meat?'

'They may pray the kenees aff their breeks afore I join in that prayer,'

'They neither said ba nor bum,'

'Thirdly and lastly' fell over the pulpit stairs,

Thomson, Thomas, described in Aberdeen dialect,

Thomson, two of the name prayed for,

Thrift, examples of, in medicine,

Tibbie, eccentric servant, anecdote of,

Tiger and 'skate, stories of,

Toasts after dinner,

Toasts, collection of, in the book 'The Gentleman's New Bottle Companion,'

Toasts or sentiments, specimens of,

Tourist, English, asking Scottish girl for horse-flies,

Town-Council, 'profit but not honour,'

Tractarianism, idea of, by an old Presbyterian,

'Travel from Genesis to Revelation, and not footsore,'

Traveller's story, treatment of,

'Troth, mem, they're just the gudeman's _deed_ claes,'

Tulloch, David, Jacobite anecdote of, at prayers,

Turkey leg, devilled, and servant,

Tweeddale, Lord, and dog Pickle,

Unbeliever described by Scotch lady,

View of things, Scottish matter of fact,

Vomit, if not strong enough, to be returned,

Washing dishes on the Sabbath day,

Waverley, old lady discovering the author of,

Waverley quoted,

Webster, Rev. Dr., a five-bottle man,

'Weel then, neist time they sail get _nane ava_,'

'We'll stop now, bairns; I'm no enterteened,'

'We never absolve _till after three several appearances_,'

West, going, ridiculous application of

'Wha' are thae twa _beddle-looking_ bodies?'

'What a nicht for me to be fleein through the air,'

'What ails ye at her wi' the green gown?'

'What gars the laird of Garskadden look sae gash?'

'What is the chief end of man?'

'When ye get cheenge for a saxpence here, it's soon slippit awa,'

Whisky, limited blame of,

'Whited sepulchres,' applied to clergy in surplices, Inverness,

Wife, cool opinion of, by husband,

Wife, rebuke of, by minister,

Wife taken by her husband to Banchory,

Wig of professor in Secession Church,

Williamson the huntsman and Duke of Lauderdale,

'Will ye tak your haddock wi' us the day?'

Wilson, Scottish vocalist, modesty of,

Wind, Scotch minister's prayer for,

Wolves and the piper,

Wool, modifications of,

'Ye a' speak sae _genteel_ now that I dinna ken wha's Scotch,'

Yeddie, daft, remark on a club-foot,

'Ye should hae steekit your neive upo' that,'

'Ye've been lang Cook, Cooking them, but ye've dished them at last,'

Young man and cards in church,

'Your hospitality borders upon brutality,'