Reminiscences of Scottish Life and Character by Edward Bannerman Ramsay

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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. ecume, 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 " Durete.
Braw Fine " Brave.
Kimmer Gossip " Commere.
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 " Verite.
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 L40,000. 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.

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