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In Scotland the custom subsisted till late in the last century; at Glammis Castle, is preserved the dress of one of the jesters, very handsome, and ornamented with many bells. It is not above thirty years since such a character stood by the sideboard of a nobleman of the first rank in Scotland, and occasionally mixed in the conversation, till he carried the joke rather too far, in making proposals to one of the young ladies of the family, and publishing the bans betwixt her and himself in the public church,
Note 14, page 07, line 27. After the Revolution of 1688, and on some occasions when the spirit of the Presbyterians had been unusually animated against their opponents, the Episcopal clergymen, who were chiefly nonjurors, were exposed to be mobbed, as we should now say, or rabbled, as the phrase then went, to expiate their political heresies. But notwithstanding that the Presbyterians had the perse. cution in Charles II, and his brother's time, to esasperate them, there was little mischief done beyond the kind of petty violence mentioned in the text.
Note 15, page 104, line 5. Southey's Madoc.
Note 16, page 105, line 2. I may here mention, that the fashion of compotation described in the text, was still occasionally practised in Scotland, in the author's youth. A company, after having taken leave of their host, often went to finish the evening at the clachan or village, in « womb of tavern.» Their entertainer always accompanied them to take the stirrup-cup, which often occasioned a long and late revel.
The Poculum Potatorium of the valiant Baron, his blessed Bear, has a prototype at the fine old Castle of Glammis, so rich in memorials of ancient times; it is a massive beaker of silver, double gilt, moulded into the shape of a lion, and holding about an English pint of wine. The form alludes to the family name of Strathmore, which is Lyon, and, when exhibited, the cup must necessarily be emptied to the Earl's health. The author ought perhaps to be ashamed of recording that he has had the honour of swallowing the contents of the Lion; and the recollection of the feat served to suggest the story of the Bear of Bradwardine.
In the family of Scott of Thirlestane (not Thirlestane in the Forest, but the place of the same name in Roxburghshire) was long preserved a cup of the same kind, in the form of a jackboot. Each guest was obliged to empty this at his departure. If the guest's name was Scott, the necessity was doubly imperative.
When the landlord of an inn presented his guests with deoch an doruis, that is, the drink at the door, or the stirrup-cup, the draught was not charged in the reckoning. On this point a learned Baillie of the town of Forfar pronounced a very sound judgment.
A., an ale-wife in Forfar, had brewed her « peck of malt,» and set the liquor' out of doors to cool; the cow of B., a neighbour of A., chanced to come by, and seeing the good beverage, was allured to taste it, and finally to drink it up. When A. came to take in her liquor, she found her tub empty, and from the cow's staggering and staring, so as 10 betray her intemperance, she easily divined the mode in which her « browst,» had disappeared. To take vengeance on Crummie's ribs with a stick, was her first effort. The roaring of the cow brought B., her master, who remonstrated with his angry neighbour, and received in reply a demand for the value of the ale which Crummie had drunk up. B. refused payment, and was conveyed before C., the Bailie, or sitting Magistrale. He heard the case patiently; and then demanded of the plaintiff A., whether the cow had sat down to her potation, or taken it standing. The plaintiff answered, she had not seen the deed committed, but she supposed the cow drank the ale while standing on her feet; adding, that had she been near, she would have made her use them to some purpose. The Bailie, on this admission, solemnly adjudged the cow's drink to be deoch an doruisma stirrup-cup, for which no charge could be made, without violating the ancient hospitality of Scotland.
Note 17, page 107, line 4. This has been censured as an anachronism; and it must be confessed that agriculture of this kind was unknown to the Scotch Sixty Years since.
Note 18, page 108, line 6. Suum cuique. This snatch of a ballad was composed by Andrew MacDonald, the ingenious and unfortunate author of Vimonda.
Note 19, page 120, line 22. The learned in cookery dissent from the Baron of Bradwardine, and hold the roe venison dry and indifferent food, unless when dressed in soup and Scotch collops.
Nole 20, page 126, line 14. A bare-footed Highland lad is called a gillie-wet-foot. Gillie, in general, means servant or attendant.
Note 21, p. 128, line 10. The Baron ought to have remembered that the joyous Allan literally drew his blood from the house of the noble Earl, whom he terms
Dalhousie of an old descent,
Note 22, page 137, line 28. The story last told was said to have happened in the south of Scotland; but-cedant arma toge--and let the gown have its dues. It was an old clergyman, who had wisdom and firmness enough to resist the panic which seized his brethren, who was the means of rescuing a poor insane creature from the cruel fate which would otherwise have overtaken her. The accounts of the trials for witchcraft form one of the most deplorable chapters in
Note 23, page 142, line 23, Although canting heraldry is generally reprobated, it seems nevertheless to have been adopted in the arms and mottos of many honourable families Thus the motto of the Vernons, Ver non semper viret, is a perfect pun, and so is that of the Onslows, Festina lente, The Periissem ni per-iissem of the Anstruthers is liable to a similar objection. One of that ancient race, finding that an antagonist, with whom he had fixed a friendly meeting, was determined to take the opportunity of assassinating him, prevented the hazard by dashing out his brains with a batile-axe. Two sturdy arms, brandishing such a weapon, form the usual crest of the family, with the above motto-Periissem ni per-üssem -(I had died, unless I had gone through with it).
Notc 24, page 152, line 1. A creagh was an incursion for plunder, termed on the Borders a raid.
Nole 25, page 155, line 14. Sornars may be translated sturdy beggars, more especially indicating those unwelcome visitors who exact lodgings and victuals by force, or something approaching to it.
Note 26, page 164, line 14. Mac-Donald of Barrisdale, one of the very last Highland gentlemen who carried on the plundering system to any great extent, was a scholar and a well-bred gentleman. He engraved on his broadswords the well-known lines
Hæ tibi erunt artes-pacisque imponere morem,
Parcere subjectis, et debellare superbos. Indecd, the levying of black mail was, before the 1745, practised by several chiefs of very high rank, who, in doing so, contended that they were lending the laws the assistance of their arms and swords, and affording a protection which could not be obtained from the magistracy in the disturbed state of the country. The author has seen a Memoir of MacPherson of Cluny, chief of that ancient clan, from which it appears that he levied protection-money to a very large amount, which was willingly paid even by some of his most powerful neighbours. A gentleman of this clan hearing a clergyman hold forth to his congregation on the crime of theft, interrupted the preacher to assure him, he might leave the enforcement of such doctrines to Cluny MacPherson, whose broadsword would put a stop to theft sooner than all the sermons of all the minsters of the Synod.
Note 27, page 171, line 3. The Town-guard of Edinburgh were, till a late period, armed with this weapon when on their police-duty. There was a hook at the back of the axe, which the ancient Highlanders used to assist them to climb over walls, fixing the look upon it, and raising themselves by the handle. The axe, which was also much used by the natives, is supposed to have been introduced into both countries from Scandinavia.
Note 28, page 177, line 22. It is not the weeping birch, the most common species in the Highlands, but the woolly-leaved Lowland birch, that is distinguished by this fragrance.
Note 29, page 182, line 2. An adventure, very similar to what is here stated, actually befell the late Mr Abercromby of Tullibody, grandfather of the present Lord Abercromby, and father of the celebrated Sir Ralph. When this gentleman, who lived to a very advanced period of life, first settled in Stirlingshire, his cattle were repeatedly driven off by the celebrated Rob Roy, or some of his gang; and at length he was obliged, after obtaining a proper safe conduct, to make the cateran such a visit as that of Waverley 10 Bean Lean in the
Rob received him with much courtesy, and made many apologies for the accident, which must have happened, he said, through some mistake. Mr Abercromby was regaled with collops from two of his own cattle, which were hung up by the heels in the cavern, and was dismissed in perfect safety, after having agreed to pay in future a small sum of black mail, in consideration of which Rob Roy not only undertook to forbear his herds in future, but to replace any that should be stolen from him by other freebooters. Mr Abercromby said, Rob Roy affected to consider him as a friend to the Jacobite interest, and a sincere enemy to the Union. Neither of these circumstances were true; but the laird thought it quite unnecessary to undeceive his Highland host at the risk of bringing on a political dispute in such a situation. This anecdote I received many years since (about 1792), from the mouth of the venerable gentleman who was concerned in it.
Note 30, page 183, line 4. This was the regale presented by Rob Roy to the Laird of Tullibody
Note 31, page 165, line 23. This celebrated gibbet was, in the memory of the last generation, still standing at the western end of the town of Crieff, in Perthshire. Why it was called the kind gallows, we are unable to inform the reader with certainty; but it is alleged that the Highlanders used to touch their bonnets as they passed a place which had been fatal to many of their countrymen, with the ejaculation
God bless her nain sell, and the Tiel tamn you!» may therefore have been called kind, as being a sort of native or kindred place of doom to those who suffered there, as in fulfilment of a natural destiny.