Reminiscences of Scottish Life & Character Part 33

[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-c.o.c.k.

[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 c.u.mberland at the battle of Culloden, who sullied his character as a soldier and a n.o.bleman 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 pa.s.sing 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 cla.s.ses of Scottish society, which unquestionably _are_ improvements. For example, the greater attention paid to observance of Sunday, and to attendance upon public wors.h.i.+p,--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 cla.s.s? 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 cla.s.ses 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, coa.r.s.eness 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 ill.u.s.trate 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 amus.e.m.e.nt 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 d.i.c.kens, 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 coa.r.s.e 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 a.s.sured 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 Sat.u.r.day 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 Sat.u.r.day 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 Sat.u.r.day 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 a.s.semblies 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 wors.h.i.+p 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 wors.h.i.+p 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 wors.h.i.+p. 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 wors.h.i.+p have, at any rate, extended in Scotland in an _upward_ direction of its social life. Beyond all doubt, we may say family wors.h.i.+p 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 wors.h.i.+pped 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 n.o.ble and patriotic exertions to draw the Episcopalians and the Presbyterians of Scotland closer together in bonds of religious feelings and religious wors.h.i.+p 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 G.o.d 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 n.o.bly 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 inst.i.tution called the Paterson and Pape Fund, is vested jointly in the inc.u.mbent 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.