m

'^t."

,fVl^^

FOR COLLECTING AND PRINTING

RELICS OF POPULAR ANTIQUITIES, &c.

ESTABLISHED IN

THE YEAR MDCCCLXXVIII.

PUBLICATIONS

OF

THE FOLK-LORE SOCIETY

LXXL

[1912]

Digitized by the Internet Archive

in 2007 with funding from

IVIicrosoft Corporation

http://www.arahive.org/details/countyfolklore07folkuoft

COUNTY FOLK-LORE

VOL. VII.

PRINTED EXTRACTS Nos. IX, X, XI.

EXAMPLES OF PRINTED FOLK-LORE

CONCERNING

FIFE

WITH SOME NOTES ON

CLACKMANNAN AND KINROSS-SHIRES

COLLECTED BY

JOHN EWART SIMPKINS

WITH AN INTRODUCTION BY

ROBERT CRAIG MACLAGAN, M.D.

Author of
' The Games of Argyllshire,' ' The Evil Eye in the Western Highlands^ etc. , etc.

AND AN APPENDIX FROM MS. COLLECTIONS BY

DAVID RORIE. M.D.

Fife, and a' the lands about it ! " | C j / I ^

^ttbii«hei) for tht Jfoik-glcrt ^Sodetg bjg

SIDGWICK & JACKSON, LTD., 3 ADAM ST., ADELPHI, W.C.

LONDON

1914

V.7

CONTENTS.

Introduction
Author's Preface
List of Authorities

PAGB

xi
xvii
xix

PART I. SUPERSTITIOUS BELIEF AND
PRACTICE.

lAPTER

I. Hills, Rocks, Caves, Earthworks .

Hills, p. I. Rocks, p. 4. Stones, p. 5. Caves and
Underground Passages, p. 9. Earthworks, p. 11

11. Wells, Tides, The Moon .

Wells, p. 12-17. Tides, p. 17. The Moon, p, 18

III. Trees and Plants ....

IV. Animals

Beasts, p. 21
Fishes, p. 30.

Birds, p. 26. Insects, p. 29

V. Goblindom

Fairies, p. 31. Brownies, p. 33. Kelpies, p. 34
Ignis Fatuus, p. 34. Devils, p. 35. Ghosts,
p. 36. Visions, Wraiths, pp. 50, 51. Second
sight, p. 52.

VI. Witchcraft

Female Witches, p. 53. Warlocks, p. 56. Punish-
ments for Witchcraft, p. 63.

12
21

53

vi Contents,

CHAPTER , PACK

VII. Trials for Witchcraft, 1563-1704 . . 67
VIII. The Magic Art 108

Spells, p. 108. Charms, p. 109. Amulets, p. 112.
Divinations, p. 114. Predictions, p. 119.

IX. Luck and Omens 122

Sundry Omens, p. 1 22 . Fishermen's Freits, p. 1 24.

X. Leechcraft 132

PART II. TRADITIONAL CUSTOMS.
XL Festival Customs 138

Hallowe'en, p. 138. St. Andrews Day, p. 140.
Yule, p. 140. Hogmanay, p. 142. Handsel Mon-
day, p. 146. Candlemas, p. 152. May, p. 152.
Trinity Sunday, p. 152. St. Serf's Day, p. 153.
St. Swithin's Day, p. 154. St. Michael's Day,
p. 154. St. Crispin's Day, p. 155. Kate Kennedy's
Day, p. 156. Fast Day, p. 157. Leap Year, p. 158.

XII. Ceremonial Customs .... 159

Birth, p. 159. Marriage, p. 161. Death and
Burial, p. 166. Nailmakers, p. 172. Weavers,
p. 173. Suicides, p. 174.

XIII. Games and Sports 175

XIV. Local Customs 188

Legal Customs, p. i88. Privilege of Sanctuary,
p. 190. Other Dues and Privileges, p. 194.
Fairs, p. 196. Agricultural Customs, p. 206.
Fishermen's Customs, p. 212. Miners' Customs,
p. 216 {and Appendix). Convivial Customs,
p. 216.

PART III. TRADITIONAL NARRATIVES.
XV. Folk-Tales 219

The Black Cat, p. 219. A " Fool " Story, p. 220.
Nursery Tales current in Fife, p. 222.

Contents. vii

XVI. Ballads and Songs .... 223

The Lady of Balweirie, p. 223. The Whigs o'
Fife, p. 225. My Auld Man, p. 226. Crail Toun,
p. 227. Hey ca' through ! etc., pp. 228, 229.
The Derby Ram, p. 230. List of Fife Ballads,
p. 231.

XVII. Personal Legends 233

St. Columba, p. 233. St. Fillan, p. 235. St.
Kentigem, p. 236. St. Margaret, p. 241. St.
Rule, p. 243. St. Serf, p. 244. St. Thenew,
p. 248. The Stuart Kings, p. 248. Macduff,
P- 257-

XVIII. Place Legends and Traditions . . 259

PART IV. FOLK SAYINGS.
XIX. Place Rhymes and Sayings . . . 271

Personal Rhymes, p. 290. Weather Rhymes,
p. 291.

XX. Proverbs 294

XXI. Nursery Rhymes and Jingles . . 302

CLACKMANNANSHIRE.
I. Superstitious Belief and Practice . . 309

Works of Nature, p. 309. Goblindom, p. 311.
" Witchcraft, p. 319. Magic Art, p. 330.

II. Customs . 332

Festival, p. 332. Ceremonial, p. 332. Local,
p. 335- Games, p. 336.

III. Place Legends and Traditions . . . 338

IV. Local Rhymes and Sayings . . . 347

viii Contents.

KINROSS-SHIRE.

CHAPTER PAGE

I. Superstitious Belief and Practice . . 353

II. Customs 374

III. Place Legends and Traditions . . 375

IV. Local Rhymes and Sayings . . . 379

APPENDIX.
The Mining Folk of Fife ....

Freits, p. 389. Games, p. 391. Marriage, p. 391
Birth and Infancy, p. 394. Leechcraft, p. 401
Death and Burial, p. 412. Proverbs, p. 413
Schoolboy Sayings, p. 415. Weather Lore^
p. 415. Fishermen's Freits, p. 416.

385

LIST OF ILLUSTRATIONS.

Map of Fife, Clackmannan, and Kinross Frontispiece
Plate I. " Carlin Maggie " . ... facing 4

{Photograph by J. Nicoll Small, Edinburgh.)

Plate II. Fisherman tying on Hooks, Buckhaven 114

{Photograph by the Rev. Wm. Dunlop, Buckhaven.)

Plate III. The West Pier, Buckhaven!

\ . . 124

The Harbour, St. Monans J

(Photographs by Wm. Ireland, Buckhaven, and Easton,
St. Monans.)

Plate IV. Cupar Hiring Fair, 1912 . . 196

{By kind permission of the Editors of the Fife News Almanac,
1913-)

Plate V. " Redding the Lines," Elie . . 212

{Photogravure kindly lent by Mr. Thos. Davidson, Cults.)

Plate VI. Ruins of the Palace, Dunfermline 242

{Photograph by J. Nicoll Small, Edinburgh.)

Plate VII. The Sailors' Walk, Kirkcaldy . 266

{Photograph by Robert Milliken, Kirkcaldy.)

X List of Illustrations .

PAGE

Plate VIII. Gateway, Falkland Palace facing 278

[Print from the Painting by David Roberts, R.A.)
{Kindly lent by Mr. Robert Milliken.)

Vignette. The Maiden Stone, Tullibody {Sub-title) 307

{Drawn by Mr. J. G. Young, Edinburgh.)

Vignette. Lochleven Castle (Sub-title) . , 351

{Drawn by Miss Margery C. Edwards.)

Vignettes. Raising Coal to the Surface . 382-4

{By kind permission of Mr. And. S. Cunninghame, author of
" Mining in the Kingdom of Fife " : Dunfermline, 1913.)

INTRODUCTION.

A GOOD score of years ago, when beginning to take an active
interest in Folk-Lore matters, I wrote a letter to one con-
sidered an authority in the North, asking information. The
following answer was received in the handwriting of the
author here quoted : " In two volumes by the Rev. Dr. Stewart
of Ballachulish — Nether Lochaber, published by William
Paterson, Edinburgh, now Paterson & Co., Paternoster Row,
London — Dr. Maclagan will find all that could be collected
of any interest in the superstitions and folk-lore of the West
Highlands." In those twenty years a considerable quantity
of information has found its way into print, gathered from
West Highland and other Scottish sources, and though " Fife
and all the lands about it " are not in the Highlands we are still
increasing for convenience of reference our stores of knowledge,
and the information contained in this volume bulks as largely
as both those mentioned as published by Paterson & Co.

That the "Kingdom of Fife" should have a collection
made of its own folk-lore must seem imperative to the exclusive
Fifer, and also in less degree perhaps to the other inhabitants
of Scotland. We call the Fifer " exclusive," while he insists
on the descendants for some generations of persons settling
in Fife from other parts of Scotland being styled distinctively
as " Incomers."

The large extent of Fife, given by Sibbald as a reason for
its title of Kingdom (p. 280), is far from going to the root of

xii Inh'oduction.

the matter. Britain under Roman rule for some time ended
at the Hne of the Firths of Forth and Clyde, but the districts
north of the Scotwater, the Forth, were more or less over-run
by Roman troops. In the early Pictish chronicles no district
south of Forth gives a name to any son of the supposititious
father of all Picts, Cruithne, but in all genealogies one appears
as Fib, Fibh, Fibaid, i.e. Fife. When we compare this name
with that of the Caledonians, those living north of the Forth,
a name evidently and acceptedly connected with the Welsh
for a ' grove,' and the Gaelic coille, a ' wood,' we can have
little hesitation in connecting it with fiodh, ' wood,' and
fiodhhhach, a ' wooded district,' from which we have in Irish
Feevagh and Fivy.

Let us mention in passing, and merely as a contribution
to the understanding of the name with which we are dealing,
that Irish tradition talks of the Tuatha Fiodha, i.e. the ' forest
tribes ' who were Britains and Picts and are said to have lived
in the forests of Fotharta, now Forth in Wexford. The Latin
name for the inhabitants of Fife, a name appearing among
the Roman auxiliary troops, " Horesti " or " Boresti," if we
unite the two initial letters it would give us an aspirated h in
Gaelic having the sound of/. This strongly suggests the Latin
foris as the etymon of the name, meaning those living outside
the Roman settlements.

Coming to a time more recent we are told that Egfrid, son
of Osway of Northumbria, a Saxon, made war against his
" relation " the king of the Picts, and at the battle of the
Pool of Garan was defeated and slain. " From that time the
Saxons of Northumbria never succeeded in exacting tribute
from the Picts." The Anglo-Saxon Chronicle says the " pool
of lamentation," as we may translate Linn Garan, was " north
of the sea," the Frisian Sea, the Scotwater, the Firth of Forth ;
later documents locating it at Dunichen.

Introduction. xiii

Before this date, the fabulous account of the founding of
the episcopate of St. Andrews, said to have been in the time
of Theodosius, in the fifth century, says it was on the arrival
of St. Regulus, who brought St. Andrew's relics from Con-
stantinople. To Regulus as first abbot was given also the
bishopric of St. Andrews which extended over a third part of
Scotland, that is, that portion of modern Scotland north of the
Firths. Coming still nearer our own time, and now within
the historic period, this third part of Scotland we have fairly
defined by the titles of six of the seven Earls of Scotland
taking part in the Coronation of Alexander 11. , on the death
of William the Lion (1214). The first mentioned of these was
the Earl of Fife, and the district under the jurisdiction of
the six was the east of modern Scotland, from a line drawn
from the Deveron on the Moray Firth to the river Forth. The
six were the Thanes of Pictish Scotland, while the kingdom
of Northumbria extended to the Forth. When Lothian was
finally added to the kingdom of the Scots in 1016, the Earldom
of Lothian became a Scottish dignity. Still more recently
Shakespeare and his authorities give, in the play of Macbeth,
as the most prominent rivals the Thane of Moray and the
Thane of Fife, the northern and southern extremities of the
Pictish kingdom of the East of Scotland. Surely till at least
the eleventh century, commencing from the earliest records,
Fife must have represented another kingdom to the dwellers
south of Forth.

Taking a broad view, from the fact that Picts and Scots
were associated in the first mention of them in history, Scot,
the more comprehensive designation, absorbed the descriptive
name Pict. We are forced to conclude that the expression
" Kingdom of Fife " is a survival of the recognition of a
portion of modern Scotland being Pictish, containing a
governing class so described in heathen times, and, sub-

xiv Introduction.

sequently to the establishment of Christianity, the bishopric
of St. Andrews.

Certain sculptures, evidently with a religious significance,
though exceptionally occurring elsewhere, are peculiar to
this district. On p. 3 mention is made of the so-called
spectacle and sceptre design, frequently cut on these sculp-
tured stones, having been once found engraven on personal
equipment at Largo in Fife.

This collection includes the Folk-Lore of Kinross and
Clackmannan. Kinross was originally a portion of Fife,
and indeed the evidence of this is retained in its name, meaning
the head of the wooden peninsula, cean, a ' head,' ros, yoss,both
a ' wood ' and a ' promontory.' Clackmannan seems a partly
Gaelic, partly Teutonic name. In Chalmers' Caledonia he
mentions that the first, the Gaelic element, is probably the
word clach, a ' stone,' because in the village of Clackmannan
there was a stone which, having been broken in old days, had
been joined together again by iron clamps, demonstrating
the great importance attached to it locally. Chalmers gives
no suggestion as to the second element in the name, but there
can be no doubt that it is the same word as occurs in Slamannan,
the Sla in which is the equivalent of sliahh, ' moorland.'
Tradition tells us that from this district of modern Scotland,
called by the Welsh chroniclers 'Manand,' went a certain
Cunedda with his sons in the beginning of the fifth century,
who drove the Scots out of north Wales. The men from
Manand were accounted as British, and their movement was
caused by the Teutonic invasion which resulted in the Saxon-
ising of East Britain. Clackmannan is then the stone of
Manand, as Slamannan is the moor of Manand. Manand
appears to have the Teutonic mdno, mdni, maane, the ' moon '
as its etymon, connected however with Welsh mann, ' wheat '
given by Lhuyd. The district of Manand has another name.

Introduction. xv

purely Teutonic, Fothric, Fothreuve, from vad, a ' ford,' and
dry gen, to ' dry,' vadu-dryge (?), Bodotria, the Myreford of the
Saxon Chronicle. The extent and depth of mud of the Firth
of Forth west of Bo'ness is characteristic.

The conclusion to be gathered from these etymologies is
that our earliest records point to a Teutonic settlement in
the higher reaches of the Firth of Forth, and on the whole
of the Eastern cultivable portion of Scotland. As there can
be no reasonable doubt of the long continuance thereafter
of the use of a British Celtic dialect, " Pict," we conclude,
represented a member of a ruling class of Teutonic origin.

Picts and Scots were associated from the earliest times in
which they are mentioned. The disappearance of the name
Pict in that of Scot proves that the latter were the more
numerous, and the Scotic tongue, a dialect of Gaelic, the more
prevalent language.

In Fife, as along the whole east coast of Scotland, as the
reader of this book will notice, the sea-going populace still
hold themselves as a separate people from the landward
inhabitants, and they are undoubtedly purely Teutonic.
One instance will suffice. The use of what are called " tee "
names, that is nicknames, is necessary, owing to family names
being largely descriptive, and common to a number. There
is a well-known story, first given by the late Robert Ballantyne,
of a person inquiring for ' Sandy White.' Description having
failed to identify the particular Sandy, the inquirer at last
remembered that he had a cast in his eye. " Oh," said the
native to whom he was speaking, " what for do you no ask
him by his name, that's Goup-the-Lift." The name is pure
Teutonic, gaff die lujt ' stare in the air.'

An endeavour has been made to give as accurate an idea
as possible from a folklore point of view of the origin of " Fife
and all the lands about it."

xviii Author s Preface.

representatives of deceased writers, who have kindly granted
me permission to make excerpts from their books and
periodicals ; as well as to the Publishers of works quoted,
many of whom have not only generously granted permission to
make excerpts from books of which they themselves hold the
unexpired copyright, but have been at considerable trouble
in assisting me to obtain the present addresses of Authors
where necessary. Amongst them I would like especially
to mention Messrs. Blackwood and Son, Messrs. Douglas
and Foulis, Messrs. Oliphant, Anderson, and Ferrier, Messrs.
Menzies and Co., and Messrs. W. and R. Chambers (Edin-
burgh), Mr. A. Gardner (Paisley), Mr. George Innes, and
Messrs. Westwood and Son (Cupar) . I ask the indulgence of
those authors from whom I have quoted, but whose addresses
I have not succeeded in obtaining, and with whom therefore
I have been unable to communicate.

Finally, I most cordially thank Miss Charlotte S. Burne,
the General Editor of the County Folk-Lore Series, for the
pains she has bestowed on seeing the volume through the
press.

JNO. E. SIMPKINS.

Museum of Antiquities,
Edinburgh, zoth February, 19 14.

LIST OF AUTHORITIES CITED.

Allan. Carnock Ancient and Modern Village Life. By John
Allan. Reprinted from the Dunfermline Press 1895.

Allan (2) . Carnock and its Thorn-tree Cross : Suggested
Restoration. By John Allan, Architect, Stirling.
Dunfermline : A. Romanes & Son, 1907.

Analecta. Analecta Scotica. Collections Illustrative of the
Civil, Ecclesiastical, and Literary History of Scotland,
chiefly from Original MSS. 2 vols. Edinburgh :
J. and G. Stevenson, 1832.

Archaeologia Scotica, or Transactions of the Society of
Antiquaries. 5 vols. 1781-1850. An Account of
Sheuchy Dyke in the East of Fife. By the late Dr.
Wm. Brown. Vol. 2, p. 95.

Arnot. a Collection and Abridgement of Celebrated Criminal
Trials in Scotland from 1536 to 1784. By Hugo Arnot.
Edinburgh : William Smillie, 1785.

Ballingall. The Shores of Fife. By Wm. Ballingall.
Edinburgh : Edmonston and Douglas, 1872.

Bannatyne. Journal of the Transactions in Scotland During
the Contest Between the Adherents of Queen Mary and
those of her Son 1557-1573. By Richard Bannatyne,
Secretary to John Knox. Edited by John Graham
Dalyell. Edinburgh : A. Constable and Co., 1806.
b2

XX List of Authorities Cited.

Barbieri. a Descriptive and Historical Gazetteer of the Counties
of Fife, Kinross, and Clackmannan. With Anecdotes,
Narratives, and Graphic Sketches, Moral, PoHtical,
Commercial and Agricultural. By M. Barbieri, Sur-
geon, formerly Chemist to the late Earl of Elgin.
Edinburgh : Maclachlan and Stewart, 1857.

Baxter. Selections from the Minutes of the Synod of Fife.
1611-1687. Presented to the members of the Abbots-
ford Club. By Charles Baxter. Edinburgh 1837.

Beath. The Bishopshire and its People. By David Beath.
Kinross : D. Brown, 1902.

Bellenden. History and Chronicles of Scotland. By Hector
BoECE, translated by John Bellenden. 2 vols.
reprint. Edinburgh : W. and C. Tait, 1821.

Beveridge. Between the Ochils and Forth. By David
Beveridge. Edinburgh : Blackwood and Son, 1888.

Beveridge (2). Culross and Tulliallan or Perthshire on
Forth. Its History and Antiquities. By David
Beveridge. Edinburgh : Blackwood and Son, 1885.

Beveridge (3). The Churchyard Memorials of Crail. By
Erskine Beveridge. Edinburgh : J. and A. Constable,
1885.

Black. Folk-Medicine ; a Chapter in the History of Culture.
By Wilham George Black, F.S.A.Scot. London :
Folk-Lore Society, 1883.

Blair. Rambling Recollections. By William Blair. Edin-
burgh : John Menzies, 1857.

Brand. Observations on the Popular Antiquities of Great
Britain. By John Brand. Edited by Sir Henry
EUis. 3 vols. London : H. G. Bohn, 1849.

Brodie. Historical Sketches of Pathhead and Vicinity. By
Robert Brodie. Kirkcaldy : J. Crawford, 1863.

List of Authorities Cited. xxi

Browne. The Golden Days of Youth, or a Fife Village in
the Past. By John Hutton Browne. Edinburgh :
R. W. Hunter, 1893.

Bruce. The Land Birds in and around St. Andrews. By
George Bruce. Dundee : John Leng and Co., 1895.

BucHAN. Ancient Ballads and Songs of the North of Scotland.
Hitherto unpubhshed with explanatory notes. By
Peter Buchan. 2 vols. Edinburgh : W. Aitken,
1828.

BucKNER. Rambles In and Around Aberdour and Burntisland.
By J. C. R. BucKNER. Edinburgh : Menzies and Co.,
1881.

Butler. The Ancient Church and Parish of Abernethy. By
Rev. D. Butler. Edinburgh : Blackwood and Son,
1897.

Campbell. Balmerino and its Abbey. A Parish History
with Notices of the Ancient District. By Rev. James
Campbell. New Edition. Edinburgh : Blackwood
and Son, 1899.

Chalmers. Historical and Statistical Account of Dunfermline,
By Rev. Peter Chalmers. 2 vols. Edinburgh :
Blackwood and Son, 1844.

Chambers. The Popular Rhymes of Scotland. By Robert
Chambers. New Edition. Edinburgh : W. & R.
Chambers, 7i.d.

Chambers, 1826. First Edition of the above.

Chambers (2). The Domestic Annals of Scotland from the
Reformation to the Revolution. By Robert Chambers.
3 vols. Edinburgh : W. and R. Chambers, 1858.

Chambers (3). The Scottish Songs collected and Illustrated.
By Robert Chambers. 2 vols. Edinburgh : W. and
R. Chambers, 1829.

xxii List of Authorities Cited,

Chambers (4). The New Picture of Scotland. Being an
accurate guide to that part of the United Kingdoms.
With map and plates. 2 vols. D. Morison, Perth, and
Williams and Smith, London, 1807.

Chapman. A Hand Book to Elie and the East of Fife. By
Thomas Chapman. Leven : John Purves, 1892.

Cheviot. Proverbs, Proverbial Expressions and Popular
Rhymes of Scotland. Collected and Arranged with
Introduction, Notes, and Parallel Phrases. By Andrew
Cheviot. Paisley and London : A. Gardner, 1896.

Child. The English and Scottish Popular Ballads. Ed. by
Francis James Child. 5 vols. New York : Houghton,
Mifflin, and Co., 1882-1898.

CoNOLLY. Fifiiana, or Memorialls of the East of Fife. By
M. F. CoNOLLY. Glasgow : J. Tweed, 1869.

Cook. Annals of Pittenweem, Being Notes and Extracts from
Ancient Records of that Burgh, 1526-1793. By David
Cook. Anstruther : Lewis Russell, 1867.

Crawford. Memorials of the Town and Parish of Alloa. By
the late John Crawford, with memoir of the author
by the Rev. Charles Rogers. Alloa : J, Lothian, 1874.
Doric Lays, by the same. Ibid. 1850.

Cunningham. Rambles in the Parishes of Scoonie and Wemyss.
By And. S. Cunningham. Leven : Purves and
Cunningham, 1905.

Cunningham (2). Markinch and its Environs. By And. S.
Cunningham. Leven : Purves and Cunningham, 1907.

Cunningham (3). Upper Largo, Lower Largo, Lundin Links,
and Newburn. By And. S. Cunningham. Leven :
Purves and Cunningham, 1907.

List of Authorities Cited. xxiii

Cunningham (4). Inverkeithing, North Queensferry, Lime-
kilns, Charlestown, the Ferry Hills : their Antiquities,
Recreations, Resources (etc.). Edited by And. S.
Cunningham. Dunfermline : W. Clark and Son,
1899.

D. D. A. Notes and Queries. Fifth Series. Vol. 2, 1874. —
Witchcraft in Scotland. By D. D. A.

Defoe. A Tour Thro' the Whole Island of Great Britain. By
a Gentleman (Daniel Defoe). 4 vols. London 1742.

Dickson. Emeralds Chased in Gold, or the Islands of the Forth.
Their Story. Ancient and Modern. By John Dickson.
Edinburgh : OHphant, Anderson & Ferrier 1899.

Douglas. A General Description of the East Coast of Scotland
from Edinburgh to Cullen. By Francis Douglas.
Paisley : A. Weir, 1782.

D. R. MS. Notes. By Dr. David Rorie.

Edinburgh Evening Dispatch. Edinburgh Evening Dis-
patch. Printed by John Ritchie and Co., " Scotsman
Buildings," Edinburgh.

Exchequer Rolls. The Exchequer Rolls of Scotland. Edited
by George Burnell, Lyon King at Arms. Published
by the authority of the Lords Commissioners of Her
Majesty's Treasury ... H. M. General Register House,
Edinburgh. 1882.

Farnie. Handy Book of the Fife Coast from Queensferry to
Fifeness. By Henry Farnie. Cupar : John C. Orr,
n.d.

Fergusson. Scottish Social Sketches of the Seventeenth
Century. By R. Menzies Fergusson, M.A., B.D.
Stirling : R. S. Shearer and Son, 1907.

xxiv List of AMthorities Cited.

Fekgusson (2). Tht OckU Fauy Tales ; Stories of the Wee
Folk for YoMMg amd Old Folk. By R. Homes Fergus-
son. London : David Xutt, 1911.

F. H. & J. Fife Herald and Joimtal. Being the Fife Herald
(1822) and the Fifeskire founud (1833) combined.
George Innes, Cupar (every Wednesday evening).

FiFESHiKE. The Fifeskire Advertiser. Kirkcaldy (every Satur-
day) : L. Macbean, High Street.

FrxDLAY. Scottish Historical and Romantic Ballads, chiefly
Ancient. John Fixdlay. 2 vols. Edinburgh :
Ballantyne, 1808.

Fleming. Register of the Minister Elders and Deacons of the
Christian Congregation of St. Andrrd:s . . . 1559-1600.
Transcribed and Edited from the Original Manuscript
with Preface and Notes. By Da\'id Hay Fleming.
2 vols. Edinburgh : Scottish History Society 1S89-
1890.

Flemixg (2). Hand-Book to St. Andrews and Neighbour-
hood. By D. Hay FLEiiiXG, LL.D. New Edition. St.
Andrews : Citizen Office, [1902].

FoLK-LoRE. Transactions of the Folk-Lore Society : a
Quarterly Review of Myth, Tradition, Institution, and
Custom. (Incorporating the Archceological Review and
the Folk-Lore fournal). London : Sidgwick and
Jackson.

Folk-Lore Journal. The Folk-Lore fournal. London :
Published for the Folk-Lore Society. By Elliot
Stock. 7 vols. 1883-1889.

Folk-Lore Record. The Folk-Lore Record. London :
Printed for the Folk-Lore Society by Messrs.
Nichols and Sons. 5 vols. 1878-1882.

List of AMtkcrities Cited, xxr

FOKBES. KmUmdms of ScaUah
€fAose €f Alkm.
Akxr.
and Doojg^as, 1872-

F<»BES(2). Lk€S afSL Nimiam mad SL KiwHffrrm. ComtpiU
in tiie TvHdOli Century. E^trd £noB& Ac best MSS.
By Alfixmilpr Penrose Fokbes. D.CX. Fc
V€LV.<rf"TlieHistflriansolSnntfa«l'
and Dnijgpas. 1874.

FoBSTTB. Tie Bemmiia of

dear Acxoont of tlie Agpiirfiic,
and Mmfarfiges. of tibe PimrfjIiiMs, Cities^ Ti
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G^\a>-rTT tioms ov m Tom

^esteru Ida tf

To nAidk aic added a. drsiii^itiuM
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burgh ; every Saturday.

PART I.

SUPERSTITIOUS BELIEF AND
PRACTICE.

I. HILLS, ROCKS, CAVES, EARTHWORKS.

Tower Hill, Treasure Legend. Tayport. — There is a
legend that at some far distant period in the " misty past "
a chest of gold was buried somewhere about the summit of
this hill. The belief in the existence of hidden treasure is
kept alive by an old rhyme, which runs thus :

" Here I sit, and here I see,
St. Andrews, Broughty, and Dundee,
And as muckle below me as wad buy a' three
In a kist."

NeISH, pp. 200-201.

Largo Law, Treasure Legend. — It is supposed by the
people who live in the neighbourhood of Largo Law in Fife,
that there is a very rich mine of gold under and near the
mountain, which has never been properly searched for.^ So
convinced are they of the verity of this, that whenever they
see the wool of a sheep's side tinged with yellow, they think

* There is a popular belief that the Eildon Hills contain a mine of
gold, from the teeth of the sheep becoming yellow after feeding upon
them. The same notion is entertained respecting Dunideer Hill in
Aberdeenshire, as we learn from Hector Boece and Lesley, and in some
other places in Scotland ; and Mr. Buckingham tells us that the sheep
which feed on Pisgah, from which Moses saw the " Promised Land,"
are believed to have their teeth converted into silver, by feeding on
a particular plant which grows there.

A

2 Superstitious Belief and Practice.

it has acquired that colour from having lain above the gold
mine.

A great many years ago, a ghost made its appearance
upon the spot, supposed to be laden with the secret of the
mine ; but as it of course required to be spoken to before it
would condescend to speak, the question was, who should
take it upon himself to go up and accost it ? At length a
shepherd, inspired by the all-powerful love of gold, took
courage and demanded the cause of this "revisiting," etc.
The ghost proved very affable, and requested a meeting on a
particular night, at eight o'clock, when, said the spirit :
" If Auchindownie cock disna craw.

And Balmain horn disna blaw,

I'll tell ye where the gowd mine is in Largo Law." ^

The shepherd took what he conceived to be effectual
measures for preventing any obstacles being thrown in the
way of his becoming custodier of the important secret, for
not a cock, old, young, or middle-aged, was left ahve at the
farm of Auchindownie ; while the man who, at that of
Balmain, was in the habit of blowing the horn for the housing
of the cows, was strictly enjoined to dispense with that duty
on the night in question. The hour was come, and the ghost,
true to its promise, appeared, ready to divulge the secret ;
when Tammie Norrie, the cow-herd of Balmain, either through
obstinacy or forgetfulness, " blew a blast both loud and
dread," and I may add, " were ne'er prophetic sounds so
full of woe," for to the shepherd's mortal disappointment,
the ghost vanished, after exclaiming :

" Woe to the man that blew the horn
For out of the spot he shall ne'er be borne."

In fulfilment of this denunciation, the unfortunate horn-
blower was struck dead upon the spot ; and it being found
impossible to remove his body, which seemed, as it were,
* This rhyme is also presented in another form and tense, as follows :
" Gin Auchindownie's cock hadna crawn
Nor Balmain Mill-horn blawn,
A gowd mine had been at Largo Law."

Chambers, 1826 Edition, p. 62.

Hills.

pinned to the earth, a cairn of stones was raised over it, which,
now grown into a green hillock, is still denominated Norries
Law, and regarded as uncanny by the common people. This
place is situated upon the farm of Fairyfield. . . .

In recent years it has become known that the above,
taken down from tradition in 1825, has, through chance or
otherwise, had a basis in fact. Archaeologists are now well
acquainted with the discovery of the silver relics of Norrie's
Law. From Dr. John Stuart's beautiful book on the Sculp-
tured Stones of Scotland, we learn that the first discovery of
the said relics was about 1819, when a man digging sand at
the place called Norrie's Law, found a cist or stone coffin
containing a suit of scale-armour, with shield, sword-handle,
and scabbard, all of silver. It appears that he kept the
secret until nearly the whole of the pieces had been disposed
of to a silversmith at Cupar ; but on one of those few which
remain it is remarkable to find the " spectacle ornament,"
crossed by the so-called " broken sceptre," ^^' thus indicating
a great though uncertain antiquity. — Chambers, pp. 238-240;
Cunningham (3), pp. 70-71. Cf. p. 184.

Norrie's Law. The people of the district say that Norrie's
Law was formed by the imps placed at the service of Sir
Michael Scott, the wizard of Balwearie, by his Satanic Majesty,
and that it represents one shovelful of earth, thrown from the
top of Largo Law by those infernals when employed by the
Wizard to level the same. They had no time to throw any
more, as they were called hurriedly away to Kirkcaldy to
assist their superior, who had been set the task — also by
Michael Scott — of making ropes out of sea-sand there, a
task which proved too much for his majesty.

A common saying about here [Leven] is that " The devil's
dead and buried in Kirkcaldy." — Communicated.

See Witchcraft, Balwearie, p. 56. Also Place Legends,
Kirkcaldy, p. 265.

\} The above relics are now in the Scottish National Museum of Anti-
quities.]

4 Superstitious Belief and Practice.

Lomond Hills Easter and Wester. These isolated heights
were called by the old Highlanders " Wallace's Goals,"
because the national hero was held to be capable of jumping
from the one summit to the other. The Wester Lomond,
which is the higher of the two, being 1713 feet high.

J. W. Jack, p. 54.

Calliard Hill, Witches' Assembly.— A gradually rising
eminence betwixt St. Monance and EHe, reported in tradition
as the principal arena where warlocks, witches, kelpies, and
other imaginary beings hold their midnight revels, and carry
on their incantations, seizing the benighted travellers, dragging
them off their course, or tossing them in the air like feathers
in the whirlwind. Even in the nineteenth century, a man
was taken from that enchanted eminence and carried nine
times round Kilconquhar Loch, without the use of any of
his locomotive faculties. Such is stated to have been the
declaration of the spell-bound individual himself.

Jack, pp. 32-33, note.

Conk Craig. ¥ organ. — Seven airs blow there, which are a
remedy for whooping-cough. See Leechcraft, p. 134.

Bell Craig. See infra, p. g.

2. Rocks.

" Carlin Maggie " and " The Devil's Burden." [The
narrow gorge of Glenvale between West Lomond Hill and
Bishop Hill was formerly the haunt of witches, of whom
" Carlin Maggie " was the chief. Seeing Satan approach bear-
ing a burden of rocks she took her stand upon the Bishop's Hill
and " flyted " him. He let fall his load upon the hill side,
pursued her, and turned her to stone on the precipitous
slope overlooking Lochleven, where the monolithic rock of
Cariin Maggie and the scattered Devil's Burden are pro-

Plate I.

CARLIN MAGGIE."

To face p. 4.

Rocks, 5

minent objects in the landscape to this day. The legend is
told in verse in Gulland, pp. 89-91.]

The Maiden-bore Rock. Lomond Hill. — Directly below
the steep verdant base of the Western Lomond Hill, a little
to the west of the highest peak or top of the hill, where it
begins to subside into a plain, there is a cluster of freestone
rocks which jut out from under the base of the hill close beside
it, with a large perforation through the rock called the Maiden-
bore, because maidens only were supposed capable of passing
through it. The passage had been originally very small, yet
it is now so enlarged, in consequence of so many people tr5ring
to pass, or rather to creep through it, that it will now admit
the most bulky person.

Small, p. 94 ; cf. Gulland, pp. 60, 61.

Danis Wark. 5/. Andrews. — Along the east coast of
Scotland many structures are ascribed to them [the Danes]
with which they had no connection. At St. Andrews, a per-
pendicular rock of at least 40 feet in height, composed of
regularly laminated strata, closely connected with the rest
of the shore, is still called the "Danis Wark"; and the smooth
stones that had fallen from its face are believed to have been
brought there to enlarge the work, which by some accident
they were prevented from finishing. . . . The martial deeds,
and the rapine and destruction of the Danes has magnified
them into giants, who in a night could perform the labour
of years, and by the exertions of their brawny arms could
move rocks that have stood fixed from the creation.

SiBBALD, pp. 79-80, note.

See Earthworks, East Neuk, p. 11.

3. Stones.

Devil's Apron-String. Ballingry. — There have also been
in prehistoric times many volcanic upheavals, and much

6 Superstitious Belief and Practice.

internal disturbance within the limits of our parish boun-
daries. . . . That is the reason why the plough strikes so
often upon stones in B'ingry. . . . The old legend was
that Sathanus intended to fill up Lochleven with stones ;
but as he flew through the air, and just when he was in sight
of the loch, his apron-string broke, and all the stones were
scattered over our fields. Anyhow, our fathers found, as we
do, the stones lying in the fields. — ^Jamie, p. 3.

The Blue Stone of Crail. This large blue stone, measur-
ing about four feet in diameter, lies in the open space
in front of the now disused east school, at the corner of
the street, and about thirty yards south from the churchyard
gate.

The legend runs that the arch-fiend, bearing some especial
grudge against the church of Crail, took his stand upon the
Isle of May, and thence threw a huge rock at the building.
The missile, however, split during its flight into two pieces,
of which the smaller one (bearing the impress of his satanic
majesty's thumb) kept its intended course, falling but a few
yards short of the church, while the other larger portion
slanted ofl to the east and lit upon Balcomie sands — both
fragments remaining to this day (thumb mark and all), to
give ocular demonstration of the truth of the story.

Beveridge (3), p. 61.

It is the local fetish, and Crail bairns used to kiss it in
leaving the old town, in pledge of their return. — Geddie,
p. 169.

See Place Legends, Crail, p. 261.

Witch-Stone. Culross. — In Culross muir, or common, there
is a large stone with the mark of a human foot, seemingly
indented, though not by art, and so credulous are some of the
people here, that even yet it is believed that a witch, who
happened to light here, from riding through the air, on a
broomstick, imprinted this mark with her foot.

Hall, vol. ii. p. 49.

I

Stones, 7

The De'il's Stane. Waltonhill. — Once upon a time, so runs
the legend, Samson challenged the devil to match him
at boulder throwing. As challenger, Samson stood on the
West Lomond ; Satan stood on the East. The signal was
given ; two mighty rocks whistled through the air. " The
De'il's stane " fell where it now lies, on the road-side about a
quarter of a mile west from Waltonhill Farm. Samson,
though handicapped by three miles greater distance, flung
his stone fully four hundred yards beyond that of Satan, and
with such force that it split into three parts ; which parts
are now built into Waltonhill barn. — F. H. & J., ist Novem-
ber, 1905.

The Witch's Stone. Dunfermline. — A huge square Silurian
block, probably from the hills near the Port of Menteith.
Its horizontal dimensions above ground are diagonally
18 feet by 21 feet ; its vertical height above ground 5 feet. . . .
I estimate its weight at nearly 200 tons.

The legend connected with this boulder is, that a witch
wishing to bestow a valuable gift on the Pitfirrane family,
resolved to present to them a cheese-press. With that
view, she lifted this boulder and carried it some distance
in her apron, but owing to its excessive weight the apron-
strings broke and the stone fell to the ground, where it has
remained ever since. — Home, p. 49.

Giant's Stone. St. Andrews. — About two miles west of
St. Andrews, on the estate of Mount Melville, there is a
conglomerate boulder 8 by 6 by 3 feet, pretty well roimded.
It has been lodged on the bank of a valley, which bank faces
the west. . . . The nearest conglomerate rock is distant
many miles to the north-west. There is a legend connected
with this boulder as follows : At the time St. Regulus built
the Four Knockit steeple at St. Andrews, there lived a giant
at Drumcarro Crags, a hill situated about five miles to the
west ; he was enraged at seeing this building rising up, and
he resolved to demolish it, — so, having found a large stone.

8 Superstitious Belief and Practice.

he borrowed his mother's apron to use it as a sling for the stone
in order to hurl it against the new building. But when in
the act of throwing it, the apron burst under the weight of
the stone, and it fell short of the object at which it was aimed,
and rested on the bank where it now lies.

This legend receives geological confirmation in the circum-
stance that Drumcarro Crags bear about W.N.W. from the
boulder, and judging by the situation of the nearest conglome-
rate rock, that was the direction from which the boulder must
have come. — Home, pp. 53-54 ; Fleming (2), p. 113.

The Blue Stane. St. Andrews. — At the north-west corner
of Alexandra Place, just within the railway, there is a whin-
stone boulder long known as The Blue Stane. The fairies
were supposed to frequent it, and it was a favourite trysting-
place for lovers. — Fleming (2), p. 11 1.

Touch Stone.^^^ Balvaird. — Near Balvaird in Fife, was a
remarkable Curiosity. It was broken by Oliver Cromwell's
soldiers, and then it was discovered, that its motion was
performed by an egg-shaped extuberance [sic] in the middle of
the under surface of the Upper Stone, which was inserted in
a Cavity in the surface of the lower stone. As the lower stone
was flat, the upper was globular ; and not only a just Pro-
portion in the Motion was calculated from the Weight of the
Stone, and the Wideness of the Cavity, as well as the oval
Figure of the inserted Prominence ; but the vast Bulk of the
upper Stone absolutely conceal'd the Mechanism of the
Motion ; and, the better still to impose on the Vulgar, there
were two or three surrounding flat Stones, tho' that only in
the Middle was concerned in the Feat. By this pretended
Miracle they condemn'd of Perjury, or acquitted, as their
Interest or Affection led them ; and often brought Criminals
to confess what could be by no other way extorted from them.

Defoe, vol. iv. pp. 148-9.

\} Evidently a rocking-stone.]

Caves and Underground Passages.

4. Caves and Underground Passages.

Cave in the Bell Craig, Kirkcaldy.^— Tradition affirms that
there issued from a cave in the Bell Crag "an air from heaven
or blast from hell" which enabled persons who imbibed it in
proper measure to foresee future events. To this rock then
the wizard [Sir Michael Scott] is believed to have resorted on
particular occasions for inspiration. Within the memory of
many, belated travellers, on passing the Crag, are reported
to have experienced very peculiar sensations. All traces of
the cave are now obliterated, that portion of the rock having
been used as a quarry, and several stately buildings have
been erected out of the walls of the wizard's cave.

^ There is also a Bell Craig, otherwise called the Fait Stane, near
St. Andrews. — Fleming (2), p. 118.

[Underground Music] About a century ago a drunken
piper, returning from Lochgelly Fair, was arrested by the
intoxicating vapour. Instead of availing himself of the pro-
pitious moment to learn the probable duration of Christmas
doles, penny weddings, and other customs in which it may
be supposed a person of his calling would be especially
interested, the infatuated mortal only testified his exhilara-
tion by a tune upon the bagpipe. ... A signal punishment,
however, awaited him for the unhallowed use to which he
had applied the divine afflatus. The instrument with which
he had perpetrated the profanation was destined, alas ! never
more to pass from his lips. The night was stormy ; but the
louder the wind blew, the louder did the enchanted bagpipe
sound along the strath. Such a piping was never heard
either before or since. . . . Nor did the music cease till
sunrise, when a peasant going to his work found the piper
lying dead at the mouth of the cave, with the chanter
between his Hps. , It rests on what the Ettrick Shepherd
would have called excellent authority, that the Spectre Piper

lo Superstitious Belief and Practice.

is still heard, on very stormy nights, playing a coronach on
the Bell Crag—

" In a wild unworldly tone,
To mortal minstrelsy unknown."

Gardiner, p. 67 ; Farnie, p. 63.

Of Culross Monastery . . . the usual tale is recorded of
mysterious subterranean passages and communications. In
one of these a man is said to be seated on a golden chair, and
has doubtless prizes of regal magnificence to present to the
courageous adventurer who may succeed in penetrating to
his secret retreat. The story is told of a blind piper and his
dog who entered the vaults at the head of the Newgate, and
was heard playing his pipes on his subterraneous march as
far as the West Kirk, three quarters of a mile distant. But
the gnomes or subterranean demons got hold of him, and he
never again emerged to the upper air. His dog managed to
effect his escape, but the faithful animal of course could tell
no tales. — Beveridge (2), vol. ii. p. 260.

Kemback. — There is a tradition that a subterranean passage
ran from the house [of Kemback] to Dairsie Castle, under-
neath the river. . . . When the present laird was a boy
there was a very old woman who said that her grandmother
told her that when some alterations were being made, the
mouth of this passage was discovered. A wandering piper
was induced to go into the hole and play his pipes, so that the
direction in which the passage went might be discovered.
The piping below ground led to the river's edge and ceased.
The piper did not return, and after allowing what they con-
sidered a reasonable time, the people built up the mouth of
the hole. — The People's Journal, 5th October, 1907.

Kilrenny. — There are some remarkable caves or coves, as
they are sometimes called, situated in the eastern part of the
parish and close by the shore. . . . They stand at present
several feet above high-water mark, and rise to the height of
30 or 40 feet. There are likewise to be seen in the interior
of the caves, artificial cuttings and chiselled crosses, which

Caves and Underground Passages, 1 1

indicate that at some period they have been used as the abode
of men. . . . There is no tradition regarding them, except
that there is a communication below ground between them
and the house of Bamsmuir, situated nearly half a mile
from the shore, where it is said that a piper was heard playing
beneath the hearth stone of the kitchen ; but these days of
delusion have passed away. — N.S.A., vol. ix. p. 971.

See Personal Legends. Kettle — Clatto Den to Tower of
Clatto, p. 248. Also Markinch — Maiden Castle to Brunton,
P- 257-

Origin of Wemyss Oaves. — The mothers and grandmothers
of the locality long garrulously told their offspring that " the
caves were bigget by the Pechs — short wee men wi' red hair
and long arms and feet sae broad that when it rained they
turned them up ower their head, and then they served for
umbrellas. Oh, ay, they were great builders, the Pechs ;
they built a' the auld castles in the country. They stood a'
in a row from the quarry to the building stance and elka ane
handed foreward the stanes to his neighbour till the hale was
bigget." — Patrick, pp. 76-77.

5. Earthworks.

Danes Dikes. East Neuk. — The tradition relative to the
fabric called " Danes Dikes " is, that it was raised by them
[the Danes] for their defence in one night. The very great
extent, the situation and composition of it, renders the story
quite improbable. Indeed, so great was the terror inspired
by invasions of these pirates of the north, . . . that the people
attributed every great work whose origin was forgotten, to
their extraordinary prowess.

SiBBALD, p. 79, note ; O.S.A. vol. ix. p. 459.

II. WELLS, TIDES. THE MOON.

List of Holy Wells in Fife dedicated to
Special Saints.

Names.

Where Situated.

Remarks.

St.

AlDAN

Balmerino -

Locally known as
" Aldan's Well."

St.

Andrew

Lindores -

Now filled up.

St.

Bride or
Brigid

Balmerino -

Bridie's Well.

St

TTtt t aim J

[Aberdour -

Cures sore eyes.]

ox.

X 11^1^ A IN ->

Pittenweem

In a double cave in the
innermost of which
is a spring of water
called St. Fillan's
Well.

St.

Glassin

Kinglassie
Inverkeithing.

Known here as Glessi-
anus.

St.

John -

Balmerino.
Falkland.

St.

Irnie -

Kilrenny -

Probably a form of
Ethernan [i.e. Ire-
naeus, the patron
saint] .

St.

Leonard

St. Andrews.
Dunfermline.

St.

Margaret -

Dunfermline

[Ancient Well-dress-
ing, see p. 14.]

Wells.

'3

Names.

Where Situated.

Remarks.

Isle of May, O.L.

[Removes barrenness.]

Leuchars, O.L. -

Used still to draw

St.

Mary, Our

Balmerino, O.L.

water from, and

Lady

stands in the centre

Falkland, O.L.

of the village square.

Cupar

Lady Burn.

St.

MONAN

St. Monance.

St.

Salvator -

St. Andrews.

[St

. Theriot -

Fordell -

Wishing Well.]

Holy Wells which have not had or which have
LOST their Individual Dedications.

Names.

Holly Well -
Chapel Well J

Priors' Well \

Monks' Well \
Priests' Well -

Abbots' Well -
Nine Maidens'
Well

Where Situated.

St. Andrews.

St. Andrews.

Strathmiglo.

Balmerino.

Crail.

Balmerino.

Newburgh.

Abdie

Newburgh.
Newburgh -

Remarks.

Near site of chapel at
Gateside.

Priests' Burn [local
name],

[i.e.] The Nine Virgins,
daughters to St.
Donewald, under
King Eugenius VII.
in Scotland. [Visited
on Holy Rood Day.]

Walker, Proc. Soc. Ant. Scot., vol. xvii. pp. 186-210.

14 Superstitious Belief and Practice.

St. Fillan's Well. Aberdour. — During the fifteenth cen-
tury a " Holy Well " at Aberdour, dedicated to St. Fillan,
was resorted to by pilgrims and poor people on account of the
supposed virtue of its waters. ... It was situated about
thirty yards to the south-east of the old Churchyard and down
to 1840 was resorted to by persons afflicted with sore eyes.
Its waters were regarded almost as a " sure cure " in such
cases, and were occasionally bottled up and sent long distances.

BUCKNER, p. 5.

St. Margaret's Well. Dunfermline. — This well, like other
saints' wells in the district, continued to be decorated
with flowers on their saints' days annually, when they were
visited by hundreds of persons " with song-singing and
superstitious awe " until about 1649, when Kirk-sessions
interfered and put a stop to the holywell annuals, in virtue of
the following order of the General Assembly, held at Edinburgh
on 4th April, 1649, viz : " The Assemblie being informit that
some went superstitiouslie to wellis denominat from Saints,
ordains Presbyteries to take notice thairof, and to censure
these that are guiltie of that fault."

As previously mentioned, St. Margaret's Well is about a
mile to the north-east of Dunfermline. On St. Margaret's
Day (20th June)^!^ this well was decorated with flowers, and a
procession of monks and " religious inhabitants visited St.
Margaret's Well " in joy, praise, and song.

Henderson, p. 320.

St. Theriot's Well. Fordell.—The name of the patron
saint is about all that popular tradition retains, and that is
more associated with St. Theriot's Well than with the chapel.
The Well is known, to some of the people at least, as a " wish-
ing " one, having the extraordinary property of securing
that what one wishes, while drinking of its water, shall be
obtained. — Ross (2), p. 26 ; Buckner, p. 52.

[1 20th July.— Ed.]

Wells. 15

Our Lady's Well. Isle of May. — On the Island of May
there was (and perhaps still is) a beautiful spring of pure
pellucid water ; in close connection with, and under the
sole government of the convent there, which during the whole
of the sixteenth century continued in the full exercise of all
its powers and privileges. This spring, which was then under
the special cognizance of the officiating monk, is traditionally
famous for having possessed the mysterious power of curing
female sterility, and converting the unfruitful daughters of
Eve into fond mothers and joyous housewives, by washing
away the reproach inseparable from barrenness, and conciliat-
ing the affections of their spouses. . . .

It still holds a prominent name on the East Coast of Fife
for its marvellous qualities ; and whenever, amongst the
constantly unfolding secrets of futurity, a human being of
dubious parentage exhibits itself on the stage of existence . . .
the common remark is still familiar to all, that " It has come
from the Island of May." — Jack (2), pp. 190-200.

See Proverbs, p. 282.

The Lady's, The Pilgrim's, St. John's, and St. Andrew's

v/ells are still pointed out [in the Isle of May], though their
brackish waters have lost the magic virtue they were credited
with in early Christian, possibly in pagan times. — Mackay,
p. 16.

Heugh Well. Kinghom. — There are, or were, among
others the Heugh Well, the Blue Spout, and Dorrick's Well,

the last recommended in an old rhyme for tea :

" Derrick's Well water an' Bamfry (Banchory) butter,
Edinburgh tea and Gottenburgh sugar."

Hy. Black, Weekly Scotsman, 2nd December, 1899.

Nine Wells. Newburgh. — Many excellent springs are to
be found within the limits of the parish. . . . One of these
springs, which rises in the south-west, in the hilly district
[at Skittlebear, below Ninewells Farm], is called the Nine

1 6 Superstitious Belief and Practice.

Wells ; and though that precise number of openings cannot
now be traced, there is little doubt, as tradition relates, that
the name was really descriptive of the true character
of the fountain. The discharge from the several openings
is copious and of the purest quality, and being immediately
collected into one current, forms no inconsiderable stream. . . .
Here, amidst the barbarous practices of a bygone age, those
who claimed the privileges of Clan Macduff at the cross, which
stands in the immediate vicinity,' ^^ were required to wash off
the stains from their murderous hands, to which reference
is made in the well-known inscription on that ancient monu-
ment :

" And by their only washing at this stone
Purged is the blood, shed by that generation."

N.S.A., vol. ix. pp. 58-59.
In May, 1723, the minister informed the Session that
Margaret Robertson in Byres of Balmerino had complained
to bim, that James Paton in Culter " had scandalized
her in her good name by saying that she went to
Nine Wells on the Road-day morning [i.e. Rood Day, the
Invention of the Cross, 3rd May], to take away her neigh-
bour's milk," or, as the charge was afterwards expressed,
" to get the cream of the water, and to take away her
neighbour's butter." The parties having been cited, Paton
declared that what he had said was, " that he heard of a
woman in Byres that went to Nine Wells on the Road-day
morning to gett the cream of them, that she might gett
other people's butter, but named no woman." Witnesses
were summoned and examined on oath, but their evidence
was not decisive, and the conclusion of the case is not re-
corded.— Campbell, p. 462. [See Festival Customs, p. 140, w.]

Bluidy Well. Newburgh. — What is called the " Bluidy
Well," which the rising generation look on with mysterious
awe, as the place where the combatants washed their swords
after a battle, is merely a hollow in the rock, which retains

[1 See Part II. Local Cttsioms, p. 190 sqq.]

Wells. 17

rain-water having a reddish tinge imparted to it by the nature
of the rock. — Laing, p. 7.

[The Bluidy Well is situated on the top of Clachard, a large
craig called by Sibbald Cathcart Craig ; and is so named,
local tradition says, because Wallace and his men washed
their swords in it after a battle. — Communicated through
Dr. Rorie.]

The South Running Well, Newburgh, is situated to the
South of the " Black Cairn," and it was here that, when the
riding of the Marches was in progress, the young burgesses
had their heads washed and their healths drunk. Cf. the
virtue of south-running water, p. 75. — [Communicated. D. R.]

The Witch Wells. Newburgh. — Happily all that remains
in this neighbourhood to remind us of the terrible infatuation
is the name (fast becoming obsolete) of the Witch Wells, where
it is probable the unhappy victims belonging to the parish
of Newburgh suffered.

The Witch Wells were near the farthest-off house on the
Wodrife Road. — Laing, p. 230.

Willie's Well. North Queensferry. — There was a saying
current at one time, that any stranger who drank of WilHe's
Well would be sure to come back to the Ferry again.

Cunningham, iv. p. 107.

Monk's Well, see Place Rhymes, p. 285.

2. Tides.

The Double Tides in the Firth of Forth. A singular
natural phenomenon connected with the tides is to be observed
in the neighbourhood of Kincardine, and adjacent places in
the upper reach of the Forth from Culross to Alloa. This
is the so-called lakies or double tides, which have long been a
subject of remark ; but to account for which hitherto no
explanation has been devised. When the tide is flowing, and

15

1 8 Superstitious Belief and Practice.

has done so for three hours, it recedes for the space of two feet,
or a little more, and then returns on its regular course till it
has reached the limit of high water. Similarly, in ebbing
it begins to flow again, and then recedes to the limit of low
water, thus causing four tides in twelve hours, or eight in the
twenty-four. The space over which it thus flows and recedes
varies a little, and sometimes the lakie only shows itself by
the tide coming to a standstill for about an hour and a half.
The legendary account of the matter is that on one occasion
when St. Mungo with some of his ecclesiastics was sailing up
the Forth to Stirling, the vessel went aground in ebb-tide,
and could not be floated. The saint exercised his miraculous
powers, and the tide in consequence returned, so as to enable
him and his companions to proceed on their journey ; and
there has ever since been a double tide in this region of the
Forth. — Beveridge, pp. 200-201.

The Moon.

Weather Omen.

" I saw the new mune late yestreen
Wi' the auld mune in her arms,
An ever an alake, my father dear.
It's a token o' deidly storms."

Sir Patrick Spens, in Buchan, i. p. i.

Moon's Changes. Grizzel Robertson, an adherent of the
Auld Licht . . . would not comb out her hair at certain
stages of the moon, and when she was sick she would not allow
it to be taken down. — Brown, p. 56.

Medicine administered at full moon, Appendix, p. 409.

III. TREES AND PLANTS.

Docken, etc. The docken, dandelion, yarrow, horehound
and agrimony were held to be possessed of sovereign virtue :

" Kirn milk and agrimony
Mak' the lasses fair and bonny."

Stewart, p. 46.
Dandelion. See Leechcraft, p. 137.
Gorse. It is pretty well known that

" When the gorse is oot o' bloom
Kissin's oot o' fashion,"

but every one may not know that to give a sprig of gorse
bloom is a certain sign of anger. Some years ago, when
in Fifeshire, I plucked a very fine bloom in a bleak season
when no other wild flowers were to be seen. Meeting an
elderly lady, she exclaimed on its beauty. I, thinking
to please her, said, " You can have it," at the same time
handing it to her. " Oh," she said, " why did you do that ?
It is very unlucky to give any one whin blossom ; we shall
be sure to quarrel." I laughed and said, " I never heard of
that freit. Perhaps when one does it in ignorance it won't
work." A few days later I had the ill-luck to oifend the said
lady. She was very angry, and gave me her opinion of me in
no measured terms, ending by saymg, " That's your present
of whin bloom." — Weekly Scotsman Christmas Number, 1898.

Gowan. See Witchcraft Trials (1650), p. 92.

Herbs. See Witchcraft Trials (1588), p. 75.

20 Superstitious Belief and Practice.

Hazel and Fire. See Saint Kentigern, p. 237.

Marigold. See Leechcraft, p. 134.

Rowan Tree. There were those in this neighbourhood,
long after the beginning of the present century, who believed
that a slip of rowan tree carried on their person dispelled
glamour, and rendered nugatory all the powers of sorcery and
witchcraft. . . . This superstition continued to exert its
power on men otherwise intelligent. Impelled by ancient
custom, they bore on their persons on the eve of Mayday, a
slip of rowan tied with red thread (. . .) as a charm against
ill luck, and with an undefined hope that it would avert evil
from their flocks and herds. — Laing, p. 384. Cf. Halloween,
p. 140.

Rantries. See Witchcraft Trials, p. 92 ; Magic Art, p. no

Scabious or Devil's-Bit. See Jingles, p. 304.

Wheat. See Witchcraft Trials (1650), p. 92.

Whin. See Gorse, above.

See also Appendix, p. 411.

IV. ANIMALS.

I. Beasts.

Oat. It was thought very unlucky to have ... a cat
entirely of a black colour. — Stewart, p. 43. Cf. p. 389.
For witch assuming form of cat, see p. 53.
See also Death, p. 166, and Appendix, p. 390.

Cow. The breath and smell of a cow good for consumption.
See Black's Folk-Medicine, p. 161.

Dog. A dog howling loudly during the night was a sure
sign that a neighbour or some near friend was approaching the
gates of death, — Stewart, p. 43.

Hare. Witch taking the form of. See Witchcraft, p. 53.
Unlucky to mention while at sea. See Fishermen, p. 125.

Hare's-foot and bad luck. See Fishermen, p. 125.

Horse. See Animal Ghosts, p. 47 ; Witchcraft (1704), p. 106.

Horse-Shoe. See pp. 113, 125, 390.

Mole. See Ghosts, p. 47.

Pigs. St. Monans. — ^The inhabitants of the Nethertown
entertained a most deadly hatred towards swine as ominous
of evil, insomuch that not one was kept amongst them ; and
if their eyes haplessly lighted upon one in any other quarter,
they abandoned their mission and fled from it as they would
from a lion, and their occupation was suspended till the
ebbing and flowing of the tide had effectually removed the

2 2 Superstitious Belief and Practice.

spell. These same devils were kept, however, in the Upper-
town, frequently affording much annoyance to their neighbours
below, on account of their casual intrusions, and producing
much damage by suspension of labour. At last, becoming
quite exasperated, the decision of their oracle was, to go in
a body and destroy, not the animals (for they dared not hurt
them), but all who bred and fostered such demons, looking
on them, too, with a jealous eye, on account of their traffic.
Armed with boat hooks, they ascended the hill in formidable
procession, and dreadful had been the consequence had they
not been discovered. But the Uppertown, profiting by
previous remonstrance, immediately set loose their swine,
whose grunt and squeak chilled the most heroic blood of the
enemy, who, on beholding them, turned and fled down the
hill with tenfold speed, more exasperated than ever, secreting
themselves till the flux and reflux of the tide had undone the
enchantment. But this hostile state of matters could not
long exist — incendiarism was threatened, and life and pro-
perty were in constant jeopardy. The lord of the manor was
applied to by the inhabitants of the Uppertown, who en-
deavoured to remonstrate with his vassals in the Nethertown
on the impropriety of their conduct, by showing that the evil
complained of was altogether imaginary ; but their experience
of the baleful influence of the long-nosed fraternity was too
great to admit of any conviction to the contrary. Through
their power they had suffered much in the success of their
calling, besides making hairbreadth escapes from the dangers
of the sea, and of late a whole boat's crew perished in con-
sequence of having looked on one of the ominous brutes.
Remonstance was wholly vain, so the feudal baron had no
alternative left but to put forth his absolute edict decreeing
the total extermination of the swine ; and, according to the
most authentic tradition, not an animal of the kind existed
in the whole territories of St. Monance for nearly a century ;
and, even at the present day, though they are fed and eaten,
they are extremely averse to looking on them or speaking of
them by that name ; but, when necessitated to mention the

I

Beasts, 23

animal, it is called " the beast " or " the brute," and in case
the real name of the animal should accidentally be mentioned,
the spell is undone by a less tedious process — the exclamation
of " cauld iron " ^1' by the person affected being perfectly
sufficient to counteract the evil influence. — Jack, pp. 5-7.

A clergyman, totally unacquainted with the foibles of
the people {i.e. their aversion to swine) was inducted to
the parochial charge, and as a new besom sweeps clean,
multitudes were drawn to the church by the irresistible prin-
ciple of curiosity, who were not usually in the habit of resorting
thither. But unfortunately, he murdered his popularity in
the very vestibule of his ministerial career. Having selected
the parable of the Prodigal as the subject of lecture, these
words, of course, came in his way, " And he sent him into the
fields to feed swine," at which " Cauld iron ! " in a strong
whisper, burst simultaneously from a hundred mouths,
accompanied with a desperate stretching of necks, arms, and
eyes, to discover nail-heads in the nearest vicinity, on which
they might place the points of their digits. The parson
paused, and stared in astonishment, being utterly unable
to divine what could possibly be the cause of such a strange
ebullition. At length, conjecture favoured him with a hint
that such might be the manner of giving their amen ; and he
resumed, taking up the member of the same sentence at which
he broke off, "Well, to feed swine." At this unlucky termina-
tion, the unseemly disorder was renewed with redoubled
vehemence — " Cauld iron ! " — not now in suppressed whispers,
but in wide-mouthed, united clamour, rang through the nave
and remote aisles of the sacred edifice, and rebounded from
the vaulted roof with astounding reverberation. The parson,
again suspended on the horns of a dire dilemma, assumed the
appearance of a petrified statue, while he looked unutterable
things. Conjecture, however, was again at his elbow, suggest-
ing that, as the Kirk had already brooked the ravages of three
centuries, something might probably be giving way, which

[^ Cauld iron, touched or named, is understood to be the first anti-
dote against enchantment. See pp. 127, 129.]

24 Supei'stitioiis Belief and Pi-actice.

produced the sudden confusion and outcry ; but observing
no apparent danger, and having burst the trammels of his
panic, he proceeded a little farther, pronouncing emphatically
these words, " The husks that the swine did eat." Unable
to sustain the third shock upon their feehngs, with one simul-
taneous rush, like a sweeping torrent, they bolted from the
pews and leaped from the galleries ; and with rent garments,
peeled noses, and shattered shins, the church, in one instant,
was cleared of the who^e seafaring population — and many of
their descendants, up to the present day, never see more than
the outside of it.

This tradition, like many others, may to a stranger savour
powerfully of romance ; but not more so than a circumstance
which occurred in the presently existing generation. A sow
in the neighbourhood happening to produce a dead litter,
some wag, under the cloud of night, distributed the pigs
amongst the line skulls or baskets of a boat's crew who were
particularly under the enslaving influence of the strange
superstition, carefully secreting them amongst the folds or
coils of the fishing-tackle, and inserting a hook into the mouth
of each. No discovery of this trick was made till the boat
was at sea, and the skipper began to draw his line from the
basket, when the semi-devil presented its ominous grunkle
full in his view. Seized with dread astonishment, he exclaimed
" God preserve us — what's that ? — cauld iron ! " An awful
pause succeeded, till the rest of the crew, making a similar
discovery, gave vent to similar exclamations. Then laying
the oars to their boat, and having shot no lines, they returned
with all possible speed to the harbour ; nor did they again
venture to sea till the diurnal wheels of time had accomplished
seven revolutions twice told \_sic\. — Jack, pp. 35-37.

It was customary in those days as yet, to effect the trans-
ference of pigs by putting them into close bags and carrying
them to the place of destination. . . . It unluckily happened,
however, upon one occasion, that the pig, having gnawed
a hole in the bag, made its escape, and took leg-bail in the
direction of the Nethertown, closely pursued by its owner ;

Beasts. 25

and it as unluckily happened that a fisherman with a net on
his shoulder was ascending the hill at the very identical
instant, who, on perceiving the fell fiend of Satanic origin,
abandoned his mission, disencumbered himself of his burden,
and retraced his steps with tenfold velocity, whilst every hair
on his head became more inflexible than the bristles which
covered the bugbear. Like a hard-hunted hare, his vision
was all behind his ears, observing every motion of the
obnoxious animal, and indulging the terrific apprehension
that [he] himself was the devoted object of its pursuit ; and
thus panic-struck, he ran his reckless race, till a headlong
plunge from the extremity of the pier concluded the fatal
catastrophe.

As the gruesome, grunting, grizly \sic\ terror pervaded the
principal thoroughfare of the town before it could be inter-
cepted and seized, many were the hapless eyes destined to
behold it. And perceiving the oracle take to his heels,
numerous was the body that followed him, not knowing whither
they fled ; and arriving at the Kirk-stile, their leader grasping
the latch with his hand, thrice called out the name of Saint
Monan, which effectually dissolved the spell ; and the whole
retinue, following his example, returned to their duty in a state
of perfect composure. This oracular discovery had been
previously made in consequence of his having accidentally
come into contact with a salmon, the name of which being
still odious, it is invariably designated a scaly brute. The
wife of the oracle having likewise caught a glimpse of the
ominous quadruped, and, being in a most interesting condition,
was seized with nervous convulsions and premature labour.

Jack, pp. 30-32.

After killing a certain number of pigs a man runs the risk
of seeing the devil ; a pig sees the wind ; a pig cannot swim
without cutting his throat, etc. '^ee Fishermen' sFreits,^. 124;
Appendix, p. 417.

Rabbit. Unlucky to mention while at sea. See ditto.
Rat. Unlucky to mention while at sea. See ditto.

26 Superstitious Belief and Practice.

Toads. The toad ... is looked on as venomous, and
usually stoned to death when discovered. A Fifeshire belief
amongst the ploughmen is that if a toad is crushed to death
in a linen bag and its blood dropped across the road, no horse
will pass over the line. Further, if toads' blood is rubbed on
a horse-collar, no horse will be got to put its head through,
and a dismissed ploughman or groom will attempt to revenge
himself on his successor by playing this trick — Rorie, in F.A.

See also Appendix, Leechcraft, p. 410.

2. Birds.

Cock. — Ghosts and goblins vanish at cockcrow ; see Jack
(2), p. 292.

Gouk, Gowk, (Cuckoo). — The following old rhyme is still
used in Fife although it is given imperfectly :
" On the ninth of Averil,
The gouk comes o'er the hill.
In a shower of rain ;

And on the of June

He turns his tune again."

Jam. Die. Sup.
To see the Gowk in one's sleep, . . . to be given to vagaries.

FoLK-LoRE Record, vol. ii. p. 74.
Anstruther. — The cuckoo's early visit is a sure mark that
fine weather may be expected. — N.S.A., vol. ix. p. 618.

St. Andrews. — To hear it first when you are fasting is con-
sidered ... a sign of ill luck.

If you have silver in your purse when you first hear it you
will never want money all year. — Bruce, p. 526.

Gulls. St. Monans. — The sea gulls (called by the vulgar
sea maws) frequently come upon land ; but when they do so,
it assuredly prognosticates high winds, with falls of rain from
the E. and S.E. — O.S.A., vol. ix. p. 339.

Birds.

27

Magpie. Dunfermline. — If a captain on his way to set
sail, or if a marriage party passed on their road three black
crows, or a magpie sitting on a dyke or by the roadside, it was
considered an evil omen. — Stewart, p. 42.

Newburgh. — Notwithstanding better knowledge, uncomfort-
able misgivings, of which they cannot altogether divest them-
selves, still come over the minds of many, if, while on a journey
they observe one of these birds crossing the road on which
they are travelling. In the last generation, if two magpies
were seen fljdng over a house in which a person lay ill, it was
held to be a sure omen that the sufferer would not recover.
" She'll no get better," was the saying (which living ears have
heard), " I saw twa piets flee ower the hoose this morning."

Laing, p. 385.

St. Andrews. — Woe to the house if a number were seen with
an odd one sitting sulkily apart ; and greater woe to a lover
if he or she met such, or a party on their way to the altar. . . .
It was worse than a black pig crossing the door of a fisherman's
hut on his way to the sea, or a dead hare seen in his boat when
at sea. — Bruce, pp. 481-482.

St. Andrews. — An old rhyme says :

" Clash-pyet, clash-pyet,

Sits on a tree.
Dings doon apples —

Ane, twa, three ;
Ane for the leddy,

Ane for the laird,
And ane for the clash pyet

That sits in the yaird."

When at school in my time a tale-bearer was called a
" tale-pyet." — Bruce, p. 481.

Robin and Wren. Dunfermline.—

" Robin Red and Jenny Wran
Made their parritch in a pan ;
Robin steered and Jenny suppit : —
Eh, ye jaud, ye sh'd be whuppit."

Rymour Club, part iv. p. 135.

28 Superstitious Belief and Practice.

St. Andrews. —

" The robin and the wren,
Made their parritch in a pan.
But 'tween the kitchen and the ha'.
Cock robin let the parritch fa'."

Bruce, p. 506.
Robin. St. Andrews. —

"The robin and the wren
Are God's own cock and hen."

Bruce, p. 292.

The Yellow- Bunting or Yellow-Hammer {Emberiza
citrinella). St. Andrews. — In my young days it was called
yellow yowt, as a name of familiarity — if not of despite, for
the eggs of this pretty yellow painted bird were considered
the lawful prize of all nest-hunting schoolboys, who used to
play at periwinkle with them. . . .

This old bit of senseless rhyme shows the silly prejudice
against this bonny bird :

" Haul a puddock, hauf a taed,
Hauf a yellow yeldren.
You'll get a drap o' deevil's bluid
Ilka May morning."

It used to be called the " yellow yeldrin " and " devil's
bird," but why can only be answered from the limbo of
superstition. — Bruce, pp. 380-381.

See Part II., Games, Pillie Winkie, p. 181.

Eggs. — [There is a] tradition that the hens in Fife are so
cunning that they do not cackle when they lay an egg.

Stephen, Weekly Scotsman, May 2nd, 1903.

Eggs are always ominous of evil when placed in connection
with love, and before lovers would dream of henwives or see
eggs in vision, they would rather dream of the hangman and
see the cloven foot of the old serpent [sic]. — Jack (2), p. 213.

Newburgh. — It is still an article of belief with some, that
eggs must be set below a hen, or other fowl, for a brood, when
the tide is rising, and when the moon is on the increase, to
make sure of the full tale of chickens. — Latng, p. 385.

Insects^ Etc. 29

3. Insects, Etc.

Bees. — Some of the vulgar believe that the bees may be
heard to sing in their hives on Christmas Eve.

Jamieson, Diet., s.v. Singin-E'en.

Beetles. St. Monans. — The horned golock, as it is pro-
vincially denominated, which is a species of the beetle tribe,
is emphatically esteemed a very lucky creature, and whenever
it exhibits its glossy presence . . . the good housewife . . .
will frequently put herself to considerable inconvenience in
the management of her domestic affairs rather than incommode
this lucky insect in its grovelling pursuits ; and if unhappily
some misguided foot or misplaced household implement
should crush and annihilate the creature, one would be very
apt to conclude that some serious calamity had befallen the
family, from the sombre appearance which the event, trivial
in itself, communicates to the countenance ; and the fondled
wayward urchins, who rarely come under the rod for any
other offence, have been often subjected to a severe ordeal
of chastisement for recklessly destroying the lucky golock.

One forenoon, not many years ago, a female was discovered
wending her way towards the harbour, wearing rather a rueful
aspect, and, meeting with her husband, who had just returned
from a fishing adventure, she whispered in his ear, " Aweel,
Jamie, hasna that dautit laddie, Jock, killed our golock."
He impetuously replied, " The deil confound 'im ; whar is he ?
I kent something was wrang, for I hae lost a bow-tow and
twa teaze o' line this mornin'." — Jack, pp. 165-166.

Called The De'il's Horse. See Witchcraft, p. 66.

Caterpillar. See Leechcraft, p. 136.

Crickets. Dunfermline. — It was thought very lucky to
have crickets chirping at one's fireside. — Stewart, p. 43.

Spider. Dunfermline. — The Spider . . . was held to be
an insect which it was unlucky to kill. — Stewart, p. 43.

30 Superstitious Belief and Practice.

St. Monans. — In some instances the ettercap or spider is
still favourably looked upon, and, in consequence, is permitted
to spin her attenuated threads and weave her silken tapestries
without molestation. — Jack, p. i66.

Spider's Webs in Leechcraft, see p. 136.

4. Fishes.

Porpoise. ^Unlucky to mention while at sea. See Fisher-
Salmon. J ^^^'« ^^^^^^' P- 4i7-

Skate. Crail. — Some of the fishers here, I found, had been
lately much alarmed by a wonderful skate they had caught —
a lusus naturce. This fish having been brought on shore,
lay qi^iet ; but when they began to cut it, and prepare it for
the market, it leaped from the table, bit and wounded many
of them, and the pieces they had cut off leaped from place
to place into the street. Amazement and terror seized every
beholder, and they ran from it ; but one of them who was an
elder of the Kirk, venturing to return, the rest in crowds
followed him. At length they collected the pieces, which,
by being put together, seemed to collect new life ; and having
provided a decent coffin, they buried the fish, though not in
the churchyard, yet as near the churchyard- wall as possible.
As it was enormously large, they all supposed that it had
fed upon some human body at the bottom of the sea, and
had, with the flesh, imbibed some part of the nature and
feelings of man. — Hall, vol. i. pp. 98-99.

See Appendix, Leechcraft, p. 411.

V. 60BLIND0M.

I. Fairies, Brownies, Kelpies, Etc.

Fairy Changelings. Buckhaven. — Fairies are terrible
troublesome, they gang dancing round fouks lums, and rin
through the houses they haunt, and play odd tricks, and lift
new bom bairns from their mothers, and none of them is safe
to lie with their mothers, a night or two after they are born,
unless the mother gets a pair of men's breeches under her head
for the first three nights ; when the Fairies are frighted, they
will leave an old stock with the woman, and whip away the
child. One tried to burn an old stock that the Fairies left in
the cradle ; but when the fire was put on, the old stock
jumped out upon a cat and up the lum.^ — Graham, p. 236.

1 Frequent reference has been made to the supposed power of fairies
over unchristened children and their mothers. " ChangeUngs " were
greatly feared. If a child developed a strong and uncontrollable
temper, there arose a suspicion that it was a " changeling," the meaning
being that the fairies had slipped away the mother's own child and
substituted a little fiend in human form in its stead. It was believed
that the best way to set the suspicion at rest was to submit the little
unfortunate to the test of the fire.

Leuchars. — FDr. Brown in his Account of Sheuchy Dyke,
thus records his conversation with one of the inhabitants.]

Inquiring at an old man ... as I understood he was an
elder of the kirk, and the minister was present, I inquired at
him by what means they used to prevent their women in
child-bed, and their new-born infants, from being carried
away by the fairies ? The honest man told me very gravely,
that indeed he had never seen a fairy himself, but that he had
known many who, in the night time, had been much disturbed

32 Superstitious Belief and Practice.

by them in their houses. That in particular, he was well
acquainted with one, whom he named, whose child was carried
away by them, and a fairy infant child left in its place ; that
the goodman never recovered his own, but got rid of the fairy
child by burning its toes in the fire. And that he was likewise
well acquainted with another man whose wife was carried off
by them ; that frequently she appeared to her husband
afterwards, and urged him to win her back from them ; but,
being married to another he refused. I had great curiosity
to know by what means the honest woman was to be won.
But either the old elder was not aufait, or did not choose to
inform me, for fear, I suppose, the minister might think he
held communion with evil spirits.

Arch^ologia Scotica, vol. ii. p. 195.

The old and widespread superstitious belief that a fairy
changeling, if passed through the fire, became again the person
the fairies had stolen, . . . believed but not acted on by
the old women of Fife in an earlier part of this [19th] century.

Mackay, p. 163.

See Witchcraft Trials (1588, Alesoun Peirsoun) pp. 69-73 ;
also Birth, pp. 159^ 398.

Charms against Fairies. 5/. Andrews. — Professor Play-
fair, in a letter to Mr. Brand, dated St. Andrews Jan. 26th,
1804, mentioning the superstitions of his neighbourhood,
says, " In private breweries, to prevent the interference of
the fairies, a live coal is thrown into the vat. A cow's milk
no fairy can take away, if a burning coal is conducted across
her back and under her belly immediately after her delivery.
The same mischievous elves cannot enter into a house at night
if, before bedtime, the lower end of the crook, or iron chain,
by which a vessel is suspended over the fire, be raised up a
few links." — Brand, vol. iii. p. 318.

Fairy Vengeance. Inchdaimie. — Old Mrs. Ross ... be-
longed to Inchdairnie, Fifeshire, ... I have heard her
seriously tell of a house in that locality in which a murder
or some great crime had been committed, and which had one

Fairies, Brownies, Kelpies, Etc. i^i

night been pulled down by the fairies. The owner of the
building tried to rebuild it, but it was in vain ; as soon as the
building was up a certain height, the fairies in the night time
pulled it down again. — Stewart, pp. 125-126.

Gyre-Carling (g hard), the Queen of Fairies. Superstitious
females, in Fife, are anxious to spin off all the flax that is on
their rocks, on the last night of the year ; being persuaded
that if they left any unspun, the Gyre-Carlin, or — as they
also pronounce the word — the Gy-carlin, would carry it off
before morning. — Jam. Dict. s.v.

Cf. Festival Customs, New Year, p. 146.

Brownies. Strathmiglo. — Previous to Cash becoming a
portion of the barony of Strathmiglo we are told by tradition,
that a brownie, who resided at the castle of that barony,
used daily to leave his residence, and cross the Meglo to the
tower of Cash, by stepping stones placed where the east mill
bridge now stands. Here he used to labour cheerfully . . .
in the barn and in the byre, thrashing the corn and milking
the cows for the poor neighbours of the lordly baron in
whose castle he resided. Brownie was never visible to
mortal but his laboxir was daily observed ; and all that he
required in return was, that he might be allowed to feed out
of any dish he thought proper, but which had not been
specially set apart for him. . . . One morning after a heavy
Tain, the river was flooded, and the stepping stones covered,
so that the servants of Cash remarked to one another, that,
"Brownie would not be with them that day" ; as they knew
there was no bridge nearer than that at the west end of
the town, and did not expect he would go round so far.
Brownie, however, had been more anxious to serve their
master than they supposed, and was not to be so easily
deterred from performing, as usual, his self-imposed labour.
One of the servant maids, who had begun with vigour
to make her breakfast on a cogful of porridge, had scarcely
taken a few spoonfuls, when she found that Brownie was
really present, as the whole contents of the dish made a speedy

I

34 Superstitious Belief and Practice.

disappearance without her further aid. Brownie was immedi-
ately questioned how he got over the water, when he explained
that he had gone " roun' by the brig," and hence has arisen
a local proverb, " gae roun' by the brig, as Brownie did."

Leighton, vol. ii. p. i88.

Kelpies. Inchkeith. — There was in the very olden time a
hermitage on Inchkeith, and the island was also for many a
day said to be a famous resort of Kelpies and mermaids.
According to a popular rhyme, the hermit was a sorely
tried and tempted man, for

" Four-and-twenty mermaids, who left the port of Leith,
To tempt the fine auld hermit, who dwelt upon Inchkeith ;
No boat, nor waft, nor crayer, nor craft had they, nor oars nor

sails ;
Their lily hands were oars enough, their tillers were their tails."

KiLROUNIE, pp. 52-53.

Buckhaven. — The Bucky lads and lasses when they go
to gather bait tell strange stories about Witches, Ghosts,
Willy with the Wisp and the Kelpy, Fairies and Maukens
(hares) and boggles of all sorts. . . . Kelpy is a sly devil, he
roars before a loss at sea, and frightens both young and old
upon the shore. ^ — Graham, pp. 235-236.

^ The statement contained in the text gives an excellent account of
what were believed to be the attributes of the water-kelpie. In many
old ballads references such as the following, may be found :

" The bonnie gray mare did sweat for fear.
For she heard the water-kelpie roaring."

Ignis Fatuus. Buckhaven. — Willy and the Wisp, he is a
fiery devil, and leads people off their road in order to drown
them, for he sparks sometimes at our feet, and then turns
before us, with his candle, as if he were two or three miles
before us, many a good boat has Spunkie drown'd ; the boats
coming to land in the night-time, they obser\^e a light off
the land, and set in upon it and drown. — Graham, p. 236.

Devils. 35

2. Devils.

Devil's Rings. Earlsferry. — On the flat ground close to
the Law are a good many perfect circles in the grass, vulgarly-
called " the devil's rings," caused, tradition says, by the
Druids celebrating their religious rites. — Chapman, p. 28.

Pittenweem. — There is a curious tradition in connexion with
this circumstance [the theft of wine from the Relief Church,
Pittenweem] by which it appears that those reckless beings
[the thieves] had seated themselves on a greensward near
the sea side, betwixt St. Monance and Pittenweem, where they
proceeded to discuss the sacramental wine. One of them
poured out a quantity of the liquor on the ground in a circular
manner, within the circumference of which they rioted in all
the blasphemous wickedness that their evil hearts could con-
ceive, saying in derision that the devil dare not enter the
circle. This infidel ring is green when all is withered, and
withered when all is green. Naturalists may visit it, and
account for the phenomenon if they can. — Jack, pp. 79-80.

Devil's Portion. Earlsferry. — At the west end of the
open park is a large round piece of low-lying ground, enclosed
by a blue stone wall. This is called the Dome Park, but
should be read " Doom Park " — a piece of ground (as told
in history) never touched by plough or spade, a dismal breadth
of thorns and weeds : this is the portion of land set apart
for the evil one. ... It is believed the ground was set aside
as a burial place of murderers and malefactors — hence called
the Doom Park. — Chapman, p. 28.

Kennoway. — ^The Gudeman's Croft, or Devil's portion —
an acre of land which was given over to briars, and thorns,
and nettles — as an evidence and consequence of the curse.

Taylor, p. 193.

The Devil and the North. Carnock. — At renunciations,
the north door [of the kirk] was opened for the escape of

6 Superstitious Belief and Practice,

" Auld Clooty." The devil in those days [early 17th century]
was supposed to lurk about the north side of the kirk, and there
are instances on record of villagers refusing to bury their
dead on that side. . . . — Allan, p. 26.

Names for the Devil. The Devil was known as " Auld
Nick," " Auld Sooty," " Auld Clootie," " Auld Uncle Geordie,"
" The Deil," " Auld Hornie " and " The Auld Smith Himsel'."
One old man who claimed in his youth to have been " knockit
aff his feet by the Deil " stated that his Satanic Majesty ran
between his victim's legs in the shape of " A sheeny white
soo," and so " Coupit him." Hell was euphemistically
described as "the bad place," or the "ill pairt"; e.g. "He

sent me to the ill pairt — he told me to go to h ."

Communicated, D. Rorie.

Devil Legends. See pp. 245, 246.

The Devil and Witches. See pp. 360-371.

3. Ghosts.

Buckhaven. — Ghosts, like old horses, go all night for fear
they are seen, and be made to carry scate or fish, or be carted.

Graham, p. 236.

Green Jean. Wemyss Castle. — My last reminiscence will
be a ghost story for which I can vouch the truth.

My sister Millicent (who, as I have said married Mr. Hay
Erskine Wemyss, of Wemyss Castle) herself told me the story.

There was a large party staying at Wemyss Castle for
Christmas, and my sister had arranged some theatricals for
Christmas evening for the amusement of her guests.

I ought to have begun by stating that " the ghost " of
Wemyss Castle was always styled " Green Jean," and was
supposed to appear in the form of a beautiful, tall, slim lady,
clad in a long gown of green that " swished " very much as

Ghosts.

6/

she walked, or rather, glided, by. No one seemed to know
her history, or, at all events, it was a subject which was to
be avoided. But to my story.

Everything had been prepared for the theatricals, which
were to take place in a large room, which was then used as
a dining-room. A stage had been placed at the further end,
and a curtain was hung in readiness. It must be noted that
there was a small room which led from the stage, its door
being in front of the curtain, and in view of everybody. This
door was kept shut, the room being generally used by the
butler to keep glasses, etc., in. At the time it was perfectly
empty.

On the afternoon in question, two girls, my sister's eldest
daughter and a girl friend, were sitting over the fire . . .
talking over the coming theatricals. Nothing could be
heard but their two voices, and the violent rain which was
pouring against the windows. Suddenly a rustling sound
smote their ears, as if coming from the stage. They looked
up ; the curtain, however, remained down. But presently
it was gently pushed aside to make room for the entry of a
tall, pale-looking lady dressed in green, who held a sort of
Egyptian lamp (lit).

The lady took no notice of either of the girls, but, holding
the lamp well in front of her, she walked calmly (her long gown
" swishing " after her as she went) up to the door, before
mentioned, in front of the curtain. She opened it, passed
into the room, and closed it noiselessly. My niece was much
excited. She sprang to the door, and taking the handle in
her hand she called out to her companion, " Get a candle
quickly ; there is no way out of the room into which she is
gone, and it is quite dark." The other girl hurriedly brought
a light and ran to the door. They opened it. It was pitch
dark — no sign of the Green Lady. To their amazement
she had disappeared into space.

Not long after my sister's carriage was heard driving up
to the door. The two girls rushed out to meet her, and told
her " We have seen ' Green Jean ! ' " My sister knew the

38 Superstitious Belief and Practice,

effect such a report might have upon the visitors and the
servants, and that it might alarm the latter so much as to
spoil the arrangements and the pleasures of the evening.
She was not the person herself to be alarmed at a ghost, but
she feared the effects of such a report upon the others, so the
story was hushed up.

Not long after my sister herself saw the Green Lady. . . .
On the evening of the event I am about to relate, it was,
as often is the case in bonnie Scotland, a pouring wet night.
My sister's son had been out riding most of the day, and he
being at that time rather delicate-chested, his mother was
anxious ... as regards his health, she . . . walked through
into his bedroom, which was lit by gas. Seeing that his wet
clothes were all lying on the ground she was satisfied, and made
good her way out on to the gallery, when, to her surprise,
she saw, about 20 yards off, coming towards her along the
gallery, a tall lady in green ! Although the house was full
of guests, my sister could not conceive for a moment who this
lady could be, for it was some one she had never seen
before.

The lady walked in a slow, dignified fashion, and seemed
in no way put out at seeing another person on the gallery.
For a moment my sister stared in astonishment, but in a
flash she jdt who it was.

" It is ' Green Jean,' " she said to herself, " and I shall
wait till she comes up to me, and then I shall walk by her
side, and see what she will say." She waited. " Green
Jean " joined her, hut turned her head away ! My sister moved
on by her side, but, as she afterwards told me, she felt tongue-
tied. The figure accompanied her to the end of the gallery,
and then — was gone.

My sister felt, I think, annoyed with herself for not having
done or said something. But when afterwards some one
rebuked her for her faintheartedness, she said truly, " I
walked by her the whole length of the gallery, and I don't
think there are many who would have done that — but speak
I could not." — MuNSTER, pp. 159-164.

Ghosts. 39

The Duke of Argyll, in his " Real Ghost Stories " in the
London Magazine for November, 1901, tells of three other
apparitions of apparently the same Green Lady, as often
described to him by " the late Miss W. who lived in a castle
in Fife." She had not seen anything supernatural for the
first seventeen years of her life in the place, which, although
altered for modern use, is throughout a large portion of the
building of ancient date. One winter eve, a joiner was
working in a little room which could only be reached by
traversing the billiard-room, in which there was a fire, but
no other light. The joiner had a lamp and Miss W. stayed
with him a little time and then left him. As she re-entered
the billiard-room, she felt there was somebody or something
there, which craved her attention. She had a curious, inde-
finite feeling such as some have when another's eyes are resting
on them. She looked up and saw at the other end of the
billiard-room a misty, but defined figure advancing towards
her. " The Green Lady " she at once thought, and stood still.
The figure coming towards her was moving slowly. While
passing the firelight, rather curiously. Miss W. remarked
that it was not reddened by it or made more distinct. The
grey indefiniteness of the moving person kept the same
neutral colour and was still advancing, though not now, more
than ten feet away. Then it turned a corner of the billiard-
table and without pause or change of pace or attitude went
on — through the wall ! The same week this identical figure
was seen twice by other inmates of the castle — once in a
passage upstairs and once in a room. Since this triple
appearance the Green Lady, who seems to have of late
appeared in grey, has not been seen. — F. H. & J., 8th
February, 1905.

Thrummy Cap. Methill. — Earl David,^^^ taking it into his
head to be his own architect, did build his house at the Methill
after the fashion of a ship-o'-war. ... It is now covered
in with a pointed roof of red tile. Deep casemates in two

[^ David, 2nd Earl of Wemyss, died 1680, Burke's Peerage, 1912.]

40 Superstitious Belief and Practice.

rows for windows, gave the building further the appearance
of a double decker, with her port holes. . . .

There is a ghost on board the double-decker, converting
it thus into a sort of phantom-ship. The ghost in question
was once a wood-merchant or carpenter and contracted to
supply the woodwork of the double-decker. Somehow or
another, his little account was not paid, and in despair ... he
drowned himself in Methill harbour. And this would have
been bad enough, but he was vindictive, and concluded to
haunt the place which he had fitted up at his unrequited
pains. Taking therefore upon himself the somewhat un-
accountable name of Thrummy-Cap, he proceeded to disturb
and still disturbs, the midnight equanimity of the crew of
Earl David's double-decker.

We endeavoured to glean a few more facts concerning Mr.
Thrummy-Cap from an old fisherman who dwelleth, in lieu
of Earl David, within the red ship, but beyond these circum-
stances he knew nothing, pleading in extenuation that he
" did na mind o' him " — which was likely to be true, seeing
that Thrummy-Cap drowned himself a century and a half
ago. — Farnie, pp. 112-113 ; Cunningham, p. 159.

Baflf Barefoot. Grangemuir, St. Monans. — Repose was
utterly banished from the family mansion of Grangemuir
in consequence of a strange unaccountable noise which invaded
the ears of the inmates. . . . The sounds resembled those
produced by a barefoot person hastily running from one
apartment to another. . . .

This spectre continued its nightly visits, under the title
of Baff Barefoot, till the beginning of the nineteenth century,
when the house was razed to the foundation, being superseded
by the splendid mansion which presently stands about a
furlong to the northward of the old site ; but for a certain
reason, not a single fragment of the old building was applied
to the new.f^^ Wise caution. — Jack, p. 106.

[1 Cf . stories of ghosts " flitting " with the material or contents of the
old house.]

Ghosts. 41

Haunted Houses. Balcomie Castle, Crail. — Near the East
Neuk o' Fife stands Balcomie Castle, which is said to
be haunted by the ghost of a boy who was starved to
death within its walls nearly 400 years ago. At the time in
question, rumour says, the Castle was the home of a certain
General, and there is a stoiy to the effect that he kept
in his service a merry boy who went about the Castle in
his spare time playing very loudly on a penny tin-whistle.

One dark winter morning, says the story, the General was
disturbed by the noise of the whistle, and, rushing from his
bed-room, he caught the whistler by the throat. In a minute
more the General had lodged the minstrel boy in the Castle
" keep," forgetting he had done so till seven days later, when
he rushed to the " keep " and found to his horror that the
boy had been starved to death.

Full many a time since then the Castle has been shunned
during darkness by people in the Neuk, for during darkness
the minstrel's ghost is supposed to walk about.

It has been said that the chairs in the Castle are sometimes
moved about by some invisible power, that the candles in
the Castle often burn blue, and that wild, unearthly whistling
comes from the darkness of the Castle " keep." But perhaps
the strangest story in connection with the Castle was that
told lately by an old Crail fisherman, who declared that he
one night saw the minstrel's ghost sitting on the top of the
Castle flag-staff in full possession of a rusty tin- whistle. — The
Weekly Scotsman Christmas Number, December, 1899.

The College, Buckhaven. — ^To the east of the village, and
retired from the main road by a few feet, with a gateway
formed of whales' bones, stands a two-storied house. This
house still retains the name of " The College.". . . This
house for many years, was held the chief, if not the only school

in Buckhaven.^ It came seventy or eighty years ago,

into the possession of a sailor, who engaged in smuggling.

The smuggled goods were concealed on the premises ; and the

gin, which was a principal article, often gave rise to drunken

^See Part IV. Proverbs, p. 272.

42 Sttperstitious Belief and Practice,

brawls. In one of these the sailor's wife, whose name was
]Maillie, met with her death. Thereafter, her ghost haunted
the spot. It became a dreaded place ; and instead of passing
it in the dark, many, both old and young, within the last
thirty years, preferred giving it a wide offing, by going down
along the sands. — ^Taylor, vol. ii. pp. 155-157.

Pitreavie and Otierstoun. Dunfermline. — ^The old house
of Pitreavie seems to have been . . . honoured by the
attendance of a ghost, whose special habitat was a small
weird-looking chamber in the uppermost storey on the north
side of the house. I never could learn what appearance
the spirit was supposed to assume ; but so fixed and persistent
was the belief in it, that not many years ago, when the house
was empty, and a number of harvest labourers were bivouacked
there, nothing could induce them to do otherwise than congre-
gate together in one large room. A similar visitant was
believed formerly to haunt Otterstoun, but in this case it
took the form of a lady with a child in her arms — the victim
of misplaced affection. — Beveridge, pp. 242-243.

House near Kinghorn. — ^Near [Kinghorn is] a small house
belonging to a Laird, which our guide told us had been haunted
with a spirit ; but about six years ago it took leave of them,
and told them it would come again at the seven years end.

Kirk, p. 17.

The Kinglassie Deil — The locus of this unearthly visitant
was the old manse of Kinglassie, now demolished, which stood
on the other side of the road from the present one. His
presence was heralded by a loud noise in an upstairs room
"as if a cart o' stanes had been coupit on the floor." The
cause of the disturbance was never satisfactorily accounted
for, but while the noises occurred they naturally caused great
annoyance to the inhabitants of the manse. On one occasion
the minister and his kirk session assembled at night, with
coal and candle-light and an open Bible on the table, to wait
for and lay the ghost. One member of the session professed
great disbelief in matters supernatural, and, as it was a cold

Ghosts, 43

night, had taken off his boots to warm his feet the more
satisfactorily at the fire. Suddenly the terrifying noise
occurred upstairs, and the unbeliever burned his feet very
badly through trjdng to hide in the chimney. Told me by
an old inhabitant, aged 80, in i8q8. — D. Rorie.

Haunted Spots. Battlefield, Edenshead. — I cannot for-
bear to mention here, also, a singular circumstance I had
from the landlord and landlady, both yet alive [1823] viz.
that before parking or enclosing took place, they were
accustomed to have folds built of feal or turf for the cattle
lying in at night, but that, when the folds happened to
be in this place where the dead had been burnt,^^^ the
cattle would never lie in them, but always broke through
or leaped over the dyke ; that they were obliged to give
a man a boll of barley extra to watch them, when they
lay in this spot, which was obliged to be repeated every
four or five years in rotation, but that sometimes the man
was not able to keep them in by all his endeavours, the
cattle looking wild and terrified in appearance ; and some-
times it required the united efforts of all the hands that
could be had to keep them in, oftentimes springing over the
fold dykes close beside them, and frequently crouching and
trembling as if they would have fallen down with terror,
although nothing appeared visible to the visual organs either
of the man or those that occasionally assisted him. However,
after the discovery of so many ashes and fragments of human
bones, the man declared that, had he known of these being
so near, he would not have been so fond of watching.

The late farmer of Upper Orquart, a most respectable man,
with whom I was well acquainted, and upon whose farm the
principal part of the battle was fought, told me also that
always when the folds happened to be both at where the
Caledonians were burnt as well as the Romans — ^but parti-
cularly he specified the spot where the Romans had been burnt,
or the Witch Know or Knoll — the cattle would never lie in

[* By the Romans after the battle of ]\Ieralsford ; cf. p. 262.]

44 Superstitious Belief and Practice.

the fold, but were always breaking " the fauld," as he called
it, except when they were particularly watched ; and even
that was not always effectual for keeping them from doing
it either. This would insinuate as if the spirits of these
departed heroes of antiquity sometimes visited and hovered
about the places where their ashes had been deposited ;
though invisible to the more refined visual organs of the human
eye, yet obviously visible in some shape or other to the more
gross visual organs of the irrational or bestial tribe, else how
can these forementioned occurrences be accounted for ?

Small, Appendix I.
The Trooper s Dubb {or Pool), TuUiehole. — One of the
King Jameses, tradition does not say which of them, being
to pass that way was asked by the family of Tulliebole to dine.
. . . Amongst the king's attendants was a trooper much
celebrated for his ability in drinking intoxicating liquors.
Among the laird of TuUiebole's vassals, there was one named
Keltic (a name still common in the barony) equally renowned
for the same kind of dangerous pre-eminence. The trooper
and he heard of each other ; and each was desirous to try the
strength of the other. They had no opportunity while the
king was there ; but they agreed to meet early on a Monday
morning soon after, on the same spot where the king had
dined. It is not said what kind of liquor they made use of,
but they drank it from what are here called quaffs [quaichs]
a small wooden vessel, which hold about half an English
pint. They continued to drink till the Wednesday evening,
when the trooper fell from his seat, seemingly asleep. Keltic
took another quaff, after the fall of his friend, to show that he
was the conqueror ; and this gave rise to a proverb, well
known over all this country, Keltie's Mends ; and nothing
is more common, at this very day, when one refuses to take
his glass, than to be threatened with Keltie's Mends. Keltic
dropped from his seat afterwards and fell asleep. But when
he awakened, he found his companion dead. He was buried
in the same place, and as it is near a small pool of water, it
still retains the name of " the Trooper's Dubb." . . . Some

Ghosts. 45

of the people are still credulous enough to imagine that the
trooper is still seen sometimes sitting on the spot ; and in
the night, would rather go a mile out of their way than pass
the Trooper's Dubb. The road leading to this place still
retains the name of the Court Gate or Court Way.

O.S.A., vol. xviii. pp. 473-474.

The tradition is that, during the darkness, he [the trooper]
sits by this pool, mourning his wickedness and hard fate,
gnashing his teeth, and ready to cast in each passer-by. Hence
the pool, during the night, is carefully avoided by many a
trembling rustic. — J. C, p. 69.

See Kinross ; Local Customs, p. 374.

Fordell Mill. — Local tradition has it that an incident of a
somewhat romantic nature took place here during Cromwell's
invasion of Fifeshire in 165 1. The story goes that a corporal
and four soldiers, who were quartered at the mill, behaved
in a disagreeable manner towards the miller's pretty wife,
and still prettier daughter, and that the man of flour freed
himself of his unwelcome guests by poisoning them. A party
of soldiers was dispatched by Cromwell's ofiicers to avenge the
deaths of their comrades by hanging the miller on the nearest
convenient tree. The miller had, however, been apprised of
this intention, and, under pretence of business, decamped,
leaving his foreman " Jock " to personate him till his return.
It is, of course, needless to say that the foreman was seized
and hung in the place of his master. The tradition proceeds :
" Ever after people avoided the place, and no one ventured
to pass after nightfall, as ' Jock's ghost ' was always visible
at midnight hanging from a tree near the mill," — Buckner,
P-53.

White Ladies. Gouls Den, Kilmany. — This romantic
ravine lies a little to the north-west of Kilmany Cottage with
its pretty walks, little waterfalls and overhanging rocks. . . .
" White Ladies " and the shades of the departed (who
found Kilmany so beautiful that they haunt it even yet)
are to be seen, it is said, after nightfall by those who have

4-6 Supe^'stitious Belief arid Practice,

the courage to venture at the witching hour within its sombre
depths. . . . — F. K. & J., 20th July, 1904.

See Place Legends, Kemback, p. 264.

Denmiln, Newhurgh. — It was impHcitly beheved that the
ghost of " the Lady of Denmiln " wandered, or, to use the
expression invariably applied to ghosts, " gaed " at
nights around her old residence, restless because of her
cheatrie in selling the meal ground at the mill, and muttering
to herself :

" The little lippie and the licht stane
Gars me wander here my lane."

Laing, p. 382.

Dairy Ghost. Crail. — Many a runkled grannie is still
possessed of an extensive catalogue of marvellous disclosures,
purporting to have been made by ghosts, which are too absurd
either to be remembered or recorded. One however may be
given. . . . The being kept a dairy while in this world . . .
and when she was transported to the vale of oblivion, she,
like the patriarch's dove, could find no rest for the sole of her
foot. . . . The restless ghost, denuded of its mortal vestment,
incessantly haunted the very theatre where she usually
figured in the drama of life, diffusing terror and dismay over
the entire neighbourhood, and chasing home the night-
wanderer, pale and trembling. . . . But the minister having
been applied to, reluctantly undertook the unpleasant task
of speaking to the ghost, from whose quivering lips, in dread
unearthly accents, issued the cause of disquietude in the
following words, then vanished for ever :

" The watered milk, and light pund stane.
They gar me wander here my lane."

Jack (2), pp. 122-123.

Local Ghost Stories. St. Andrews. — Some wonderful bogie
stories ... of the ghost of Thomas Plater, who murdered
Prior Robert of Montrose on the dormitory staircase before
vespers : of the nigger in a Fifeshire house, who is invisible
himself, but maps out his bare footmarks on the floor of the

Ghosts. 47

painted gallery [cf. Baft Barefoot, ante\ : of [Archbishop]
Sharp's [phantom] coach, which being heard, betokens a
death ; of haunted old Balcomie Castle ; of the murdered
pedler in our own South Street, who sweeps down with a chilly
hand the cheeks of invaders to his haunted cellar ; of the ghost
that appeared in the house of Archbishop Ross, mentioned in
Lyon's History ; and of the terrible ghost in the Novum
Hospitium, which so alarmed the people that it had to be
pulled down ; and only a fragment now remains.

F. H. & /., 13th January, 1904.
The tale goes that the phantom coach finishes its nocturnal
journey in the waves of St. Andrews Bay . . . [and] has been
seen from time to time on the roads round St. Andrews.

F. H. & J., 27th January, 1904.

Animal Ghosts. The old house of Pow-guild, which
stands beside Loch Gelly, boasts of a white horse which haunts
its precincts. As it is close to the loch, the horse is perhaps
a variant of the water-kelpie. The garden of the same house
has another and a smaller ghost — a mole or " moudie-wort."
An old woman who lived there, and was a great lover of her
garden, vowed on her death-bed that she would return to her
garden and live there in the shape of a moudie-wort. Certain
it is that some of the later dwellers in the house have hesitated
to interfere with stray moles which are conducting digging
operations there. — Rorie, F. A.

Apparitions. Culross. — My Lord Colvil dyed in march
last [1728] and about Culros it is very currently believed that
he has appeared more than once, and has been seen by severalls.
Some say that he appeared to Mr. Logan, his brother-in-law,
but he does not own it ; but two of his servants were coming
to the house, and saw him walking near them, and, if I remem-
ber, he called to them just in the same voice and garb he used
to be in ; but they fled from him, and came in in a great
fright. They are persons of credibility and gravity, as I am
told. — WoDROW, vol. iii. p. 519.

48 Super stitioiis Belief and Practice.

Ballingry. — My grandmother had a belief in supernatural
appearances as most people of her day seem to have had. . . .

Another story of my grandmother's related to the ex-
perience of a neighbour with whom both she and I were
intimate. This man's wife had died a short time before. One
summer morning he was lying in bed quite awake. One of
his children was in bed beside him ill, and shortly after died.
He became aware of the presence of some one near, and
looking up, saw his deceased wife, as distinctly as ever he
had seen her in life, gazing calmly in upon them.

Skinner, p. 25.

Burntisland. — I lately heard a weird story that may interest
many of the readers of the Weekly Club. My grandmother
actually saw all the events related here, and told them to me
a few weeks before her death. The only conditions she imposed
on me were that I should not make known the story publicly
until after her decease which she felt was fast approaching,
and that if ever I did so, I should not publish any name in
connection \^^th it. Being now released from the first con-
dition, I relate the story as it was told to me, with but few
revisions, hoping that if any reader can throw any light on
the matter or add fresh facts, he will oblige by letting us know.
Here, then, is the story :

Shortly after I married, my husband and I went to live in
an old spacious house opposite Burntisland, about half a
mile from the coast. The day on which these wonderful
events happened was a wild December one. My husband
had gone to Dunfermline on business, and the servants were
all out, for one reason or other. So I was left alone for the
first time in that great house. After an extra furious gust
of wind, I was aroused by a noise at the door. On opening
it I was startled to see four unknown men, dressed like seamen,
march in without a word, carrying the apparently lifeless
body of a young lad. They carried him upstairs into a small
bedroom at the back of the house. They halted beside a
large cupboard that occupied one side of the room, and, while
two men held the boy, the other two moved a small camp-bed

Ghosts. 49

that was near beside the cupboard, and laid the boy gently
thereon. Then all four marched out.

All this time I was watching, dumb with astonishment.
Not a word had been spoken by them through the whole
proceeding, and the few words I spoke were received in
silence. A few minutes after the men left, a young lady,
apparently about twenty-five, with a beautiful and expressive
face, ran into the room. She was dressed in an antiquated
style of dress of rich and elaborate material. I can yet
remember every detail of the scene, so vividly was it impressed
on my memory, although that was more than fifty years ago.

I was aroused by the sound of the girl speaking violently
to the lad, who had just recovered from his faint or whatever
it was, and I stepped forward to ask an explanation, when,
to my horror, I saw the boy's face through the body of the
girl. It was with an effort that I kept myself from fainting,
but managed to seat myself in a corner of the room and await
developments.

" Jack, Jack ! " I heard her say. "He is coming. Hide
yourself. He is within a hundred yards of the house."

" I cannot, Agnes," he said, with a look of terror and
fatigue. " I am too weak, and there is nowhere to hide."

" Hide in here," she said, rapidly opening the door of the
cupboard, and, pressing a spring at the back, revealed a dark
opening. " Quick now, my poor boy," she said, tenderly,
helping the boy in at the same time.

She had just time to close the spring door and the door of
the cupboard when the door of the room was opened violently,
and a tall, stern-looking, black-bearded man strode in.

" Where is the boy ? " he shouted. Receiving no answer,
he took a small dagger from his belt and repeated his question.
This time the girl firmly refused to give any information, so
without a moment's hesitation, he plunged the dagger into
her heart. Instantly all vanished, but before I could recover
myself I heard a scratching proceeding from the cupboard
and agonizing cries of despair.

I tried to rise and go to the cupboard, but in vain ; my

D

50 Superstitious Belief and Practice.

limbs refused to bear me. I fell back, and remembered no
more until I awoke with my husband standing over me.
When I was able I told him the whole story, and together we
searched the cupboard. After much searching, we found
the spring, and on opening the spring door discovered a few
mouldering bones and a large but illegible manuscript. The
affair was treated as a dream, until a caretaker was horrified
to find himself chosen for the next spectator of the dire
tragedy, when the house was pulled down and the site covered
with wheat crops.
J. E. Harris, The Weekly Scotsman, December 26th, 1896.

Visions. Lomond Hills. — A wonderful vision seen during
the dispersion of a Field-conventicle held in the year 1674.

There was a meeting on Lomond hills, where John Wellwood,
a young man, both grave and pious, and of good understanding,
preached to the meeting ; there came a party of the Life-
Guards, commanded as I heard by David Masterton of Grange,
younger ; the meeting was on the hill ; the troopers essayed
to ride up to them, I suppose between sermons, the people
stood on the face of the brae, and the soldiers shot bullets
among the people, with carabines and pistells, and as I heard,
charged five or six several times ; but though the balls lighted
among men, women and children, and went through some of
their hair, and broke upon stones beside them, yet hurt none,
which was observed as a wonder to all present, the soldiers
seeing the people stand still, and not stir, were forced to
retire. . . .

It was affirmed by some women who stayed at home, that
they clearly perceived as the form of a tall man, majestic
like, stand in the air, in stately posture, with one leg as it
were advanced before the other, standing above the people
all the time of the soldiers shooting.

The wrytter hearing of this afterward, did write to ane
honest man in that country to send him notice of the certainty
of the vision, and the above said relation was returned in
write to him, but the women knew not of the soldiers' onset

Ghosts. 5 1

till the folk came home, to whom they told the vision that
several of them had seen all the time. — Law, note, p. 96.

Culross. — Patrick Erskine, son of Colonel Erskine of Carnock
. . . told my informer that Mr. James Culbert, who had
taken much pains upon him while alive, had more than once
appeared to him in Culros, in Holland, and in New England,
and had given many advices and excellent directions to
him ; That even when at table in his father's house, he would
have had visions and apparitions, and the company would
have observed him change colours, and fall a sweating ;
That when his mother dyed, he was for a long time peremptory
she would not dye : She was very low, and not to be turned
almost in her bed, yet still he said she would not die, till
some hours before her death she would be caryed to another
room for a change ; and when that was moved, he fell a weeping
and opposed it much, but was overruled. When inquired
into the reason, he said that, severall dayes or weeks before,
he had, in vision, seen her taken into that room, and lying
dead and streighted in that bed. That still he had fostered
the thoughts she would not die as long as she was in the other
room : That now he saw his vision was to be accomplished,
and he could not bear the thoughts of her being taken away,
accordingly, she was taken into that room, and in some hours
dyed. The accounts of these things are very strange, but I
have them from the first hands. — Wodrow, vol. iii. p. 519.

Wraiths. I have come across those who believed they saw
the apparitions of absent friends at the moment of their (the
friends') death. One case I came across of a woman who saw
her own wraith. She was engaged in bed-making, and,
looking up through the window, saw "herself" passing.
She knew that it meant either sudden death or long life. In
her case it was the latter (she lived to be 92). — Rorie, F.A.

Auchferderran. — A woman who was attending to an old
man living alone in a cottage some distance from her residence,
set out one evening to visit him. On coming near his house
she saw him quite plainly standing outside the door, but he

5 2 Superstitious Belief and Practice,

was only " as heich [high] as the key-hole." She knew that
this apparition meant that the man was dead, and on entering
she found him dead in bed. — Communicated, D. R.

Second Sight. One curious instance of second sight I
can vouch for as true. A boy of about eight in a miner's
house was sitting on the fender looking into the fire, while
his mother was at the table baking. The father was engaged
at his work in the pit. Neither mother nor son was speaking,
when the boy suddenly looked up and said " Father's got
his leg broken ! " The mother got a great start and scolded
him thoroughly ; but in about half an hour the father was
brought in not with his leg but with his arm broken ! The
accident must have happened almost exactly at the time the
boy spoke. — Rorie, F.A .

Apparition in a Country House in Fifeshire. See

Henderson (2), pp. 325, 326.

Ghost on Largo Law. See Rills, p. 2.
Piper's Ghost, Bell Craig. See Cams, p. 9.
Ghost of Balvaird Castle. See Skinner, pp. 155-161.
Ghostly Funeral. See p. 173.

VI. WITCHCRAFT.

St. Monans. — Warlocks and all them sort of elves have
no shadow. — Jack, p. 94.

Buckhaven. — Witches are the warst kind of devils, they
mak use of cats to ride upon, or kail-kebbers [cabbage-
stumps], and besoms, and sail over seas in cockle-shells, and
witch lads and lasses, and disable bridegrooms. — Graham,
p. 236.

Aberdour. — I have myself conversed with an old woman
who accounted for the lameness of an ancient crone, whom
she had in her childhood seen, by an injury she had received
when returning from one of her witch journeys. The form
she had assumed was that of a black cat ; and when she was
about to enter her house, through a broken pane, a man passing
with a hedge-bill in his hand, struck the animal on the leg,
and the witch was lame ever afterwards. — Ross, p. 327.

Carnock. — At Loanside lived a witch noted for calling up
the spirits of the dead, and prophesying the movements of
the living, transforming herself at will into inconceivable
shapes, such as a March-hare. As an illustration of the Gled's
power, a cow was grazing on the Clune road, and, slipping
her hand over its back as she passed, it was observed from
that hour its udder withered and ceased yielding any more
milk. If she happened to spy a kirning it would yield or not
yield butter as she " wished." Adam Dale, a well-to-do
farmer of Bal, actually consulted and obeyed her as to
remedies for ills that cattle and folk are heir to, and like

.......

54 Superstitious Belief and Practice.

last visit, a cinder sparked out of her fire in the form of a
coffin, and he never again returned, but died shortly after.

Allan, pp. 29, 30.

Dunfermline. — Auld Bessie Bittern . . . was regarded as
one who was " no very canny," and whom it was unsafe to
disagree or to meddle with, and whose curses or prayers were
equally to be dreaded. Even her big black cat did not
escape suspicion. . . . One day Bessie appeard at the side
of Johnnie K.'s loom, and said to him, " Johnnie, ye'U gang
the morn and howk my wee pickle tatties — eh ? " " Deed
an' he'll do naething o' the kind," shouted Kirsty, his wife
from the kitchen, " He has mair need to dad awa' at his loom,
an' get his cut oot." Bessie replied, " He'll may be no get
his cut oot ony the sooner for no howkin' my wee pickle
tatties." " Ye'll better let me gang," said Johnnie to his
wife, in a submissive tone. " Ye'll no gang your tae length,"
said Kirsty. " Ye auld neer-be-gaun jade, an' ye'll no let
him howk a wee pickle tatties for a puir auld body like me !
Ye'll no be ony the richer for't, I weell a wat ! Noo mind ye,
I'm tellin' ye ! " shouted Bessie, as she toddled out of the
shop, followed by her black cat.

Johnnie had scarcely resumed his work, when out flew his
shuttle, and fell on the floor. He got off his loom and lifted
it up, and then tried again, but with a like result. Out it
sprang once more, giving him the trouble and delay of going
for it, and lifting it with a sad, sorrowful heart, and a deep
sigh. He considered himself bewitched, and it appeared as
if a " judgment " had come upon him sooner than he expected.
He then, as his only resource, took the shuttle to the kitchen,
and sitting down before the fii'e . . . in order to break, if
possible, the spell that hung over him, he began by solemnly
drawing the shuttle three times through the smoke, dolefully
sajnng as he did so, " I kent hoo it wad be, I kent hoo it wad
be ! " He then turned to his wife and said, " O Kirsty !
ye micht hae mair sense than contrar' that auld witch Bessie
Bittem." — Stewart, pp. 143, 144.

Witchcraft. 55

Interior of Fife. — An aged woman, bearing the character of
a witch, Hved alone in a miserable hovel, situated on an
extensive moor in the centre portion of Fife. Besides bearing
the notoriety of being an " uncanny wife," she was celebrated
in the district for a wonderful breed of " doos " (pigeons)
which she reared. On a certain day a boy made his appearance
at the old woman's hut, and desired to purchase one of these
pigeons. Being supplied according to his wishes, he turned
his steps homewards, but had scarcely gone a mile when he
discovered that the pigeon had disappeared. Scarcely
knowing what he did, he returned to the old hag's hovel,
where on entering he beheld his own bird sitting amongst
its kin. An altercation immediately ensued betwixt him
and the old woman, but he eventually regained possession
of the bird, which this time he carried home in safety. Next
morning, however, it was nowhere to be seen, and, after a
search, was again discovered in the witch's hut. The boy's
parents, by this time becoming suspicious that there had been
some supernatural agency employed in this miraculous
disappearance, applied to another old woman for aid, who
advised them to send their boy to the witch's habitation, who,
unseen, should cut off a small portion of her petticoat, which,
on the boy's return, should be thrown into the fire. This
was done. No sooner had the rag caught fire than a great
noise was heard, and the old witch appeared at the doorway.
Exclaiming that they were burning her heart, she rushed
forward, seized the flaming fragment from the hearth, dis-
appeared, and was never again seen in that district.

D. D. A., p. 83.

Isle of May. — There is a light-house upon the isle . . . [on]
a tower fourty feet high.

{Note.) — The unfortunate architect to the tower was
drowned on his return from the isle, in a storm supposed to
have been raised by some still more unhappy old women, who
were in consequence burnt as witches.

SiBBALD, p. 100 ; N.S.A., vol. ix. p. 612.

56 Superstitious Belief and Practice.

Newburgh. — In the beginning of the present century a
reputed witch named Jean Ford was hving in Newburgh.
The behef in her occult powers was so strong, that sailors
before setting out on a voyage were accustomed to propitiate
her with a present to ensure a safe return. Jean in her latter
years, was warned to remove from her house by her landlord,
who had no dread of her hidden powers ; not so, however,
his wife. After receiving the notice of removal, Jean went
to the landlord's residence (and taking care to stand where
she could be seen by the inmates) , she began to make mystical
signs on the ground with her staff, muttering all the while
some words to herself. The servants who had a wholesome
dread of her powers, attracted the attention of their mistress
towards her. The spell was successful ; the warning was
removed, and Jean was allowed to remain in her house all her
life. — Laing, p. 381.

St, Andrews. — In the first half of the nineteenth century it
was alleged that a woman in the village of Strathkinness on
the last night of the year skipped in the open air swinging
a cow-tether made of hair over her head while she repeated :

" Hares' milk, and mares' milk,
An' a' the beas' that bears milk.
Come to me ! "

Her cow's tail being diseased, she examined that of a neighbour,
which afterwards rotted away while hers recovered. A
wounded hare took refuge in her garden, and she was after-
wards seen with her head bandaged. Somewhat earlier
another witch used to enter Clermont Farm during churning,
which checked the process. A ploughman put a sixpence in
the churn, and when the witch stooped to light her pipe, he
pressed the churn-staff hard on it. She could not raise her
head till he moved it. [Abstract of note by Dr. D. Hay-
Fleming in Folk-Lore, vol. ix. p. 285.]

Sir Michael Scott of Balwearie. — Sir Michael Scott of
Balwearie . . . was dubbed a knight by King Alexander III.
(of Kinghorn memory) for good service done as ambassador

Witchcraft. 57

at the Court of France, ... Sir Michael demanded in name
of his master, certain concessions which the French King
refused. Balwearie desired him to think the matter over,
until the black horse which he rode should stamp three
times. Stamp number one set all the bells in France
a-ringing. Stamp number two of the coal-black steed
threw down some towers of the palace. The French
King did not wait to see what would be the effect of stamp
number three. ... He had no end of 'pacts with the devil.
One demon he bought with the loss of his shadow. A Fife
Laird — a wee Fifish ^^^ no doubt — met Sir Michael out hunting
shortly after this little transaction, and said Balwearie's
personal appearance would be much improved were he to
bring his shadow along with him. No sooner had the Laird
got out his joke, than he felt his sight grow duller. He went
homewards alarmed. But he had not gone far before he
became stone-blind, and was killed by falling over a precipice.

In a sweet little dell, a short way south-west from the
ruined Tower of Balwearie stands a singular mass of sandstone,
a conspicuous object in the landscape known as the Bell Crag.
Tradition says that once Sir Michael rode his black steed (his
Paris friend) to the top, having occasion to summon his
vassals together, and that the infernal animal indented the
rock with a deep and distinct hoof mark. — Farnie, pp. 62-63.

See ante, Caves, The Bell Craig, p. 9.

Sir Michael occasionally intermitted his severer studies
to enjoy the pleasures of the chase. When hares were scarce,
or did not sit close, he had recourse to an old woman, who
inhabited a cottage on his property, and who in consideration
for the protection extended towards her, condescended to
become puss in such emergencies, and give the dogs a turn or
two for the amusement of their master. In these diversions,
the old lady always eluded their pursuit. It happened, how-
ever, one day that a stranger hound belonging to one of the
party was in the hunting field ; but as he was held in leash,
Sir Michael did not hesitate to start Lucky as usual. Just
P Fifish. Somewhat deranged. — Jam. Diet. Sup.]

58 Superstitious Belief and Practice.

as the hare was beginning to gain upon her pursuers some
one cut the leash which held the strange dog. Off started
the hound fresh from the springs, and soon overtook poor
puss. By this time, however, she was close to a hut on the
moor, which she was observed to enter, by leaping through
a bole, or small open window, in the gable. But she did not
effect her escape till she had been slightly wounded by the
stranger dog ; and it was remarked by the neighbours that
Lucky had a limp ever after, which incapacitated her for
enacting the part of puss for the amusement of the wizard
and his guests.

He was hunting one day, when, feeling hungry, and spying
a house not far off, he sent his servant to ask a cake of bread.
The gudewife replied she had no bread in the house, while the
blazing fire, the reeking girdle, and peculiar savour of burnt
meal, so grateful to the olfactories of every Scotsman, assured
him that she had told a falsehood. Quitting the inhospitable
mansion, he returned to his master and stated the result of
his mission, and the observations he had made. Sir Michael,
taking a devil's buckie ^^^ from his pocket, gave it to his ser-
vant, and desired him to return to the farm-house, and place
it unobserved above the lintel of the door. No sooner had he
done so than the charm began to work. The auld wife
" ayont the fire " was seized with an ungovernable fit of
dancing, which consisted in rapid gyrations around the
chimney — chanting at the same time, as loud as could
reasonably be expected from the lungs attached to members
executing the Highland Fling :

" Sir Michael Scott's man
Came seekin' bread and gat nane."

In the meantime, the farmer began to wonder why his
spouse had neglected to send the shearers' dinner to the field,
and so dispatched an emissary to ascertain the reason. The
girl no sooner crossed the threshold than she was seized

[1 Devil's buckie, the whelk. The East Coast Scots will not eat
them, owing to their resemblance to snails.]

Witchcraft, 59

with the spirit of St. Vitus, and began to caper round the
cradle chimney on a footing of perfect equahty with her mis-
tress, and with a vehemence which made her think a kemp,^^^
or even the barrel-ride, very gentle exercise compared with
it. The messenger not returning, the gudeman resolved to
solve the mystery himself, and walked towards the homestead.
. . , Before entering the kitchen, however, ... he resolved
to reconnoitre through the window, . . . when he beheld
his better half and her handmaiden dancing like five-year-
aulds. Determined to punish them for such flagrant inde-
corum, he entered the house, but no sooner had the devil's
buckie sounded in his ears than . . . with old-fashioned
gallantry he whisked off and joined the ladies. The high
dance, commenced by a single performer, had now become,
by repeated accessions, a most uproarious threesome reel,
enlivened by the inhospitable matron chanting, in a voice
now getting feeble from exhaustion :

" Sir Michael Scott's man
Came seekin' bread and gat nane."

The wizard . . . sent his servant back to the enchanted
house in the course of the afternoon to remove the charm
from the door-head. This being done, the three performers
dropped from sheer exhaustion upon the hearth [where they
fell into a long slumber]. — Gardiner, pp. 65-67.

Sir Michael had dispatched this indiscreet person [his
serving-man] to the Eildon Hills for his magic book, which had
been lent to a potent necromancer who wonned in these parts.
He was compelled to swear, before he set out on his important
mission, that he would not open the clasps of the mystic
volume. His curiosity was too powerful, however, to be
restrained either by his faith or fears ; and when he had
reached the Haughmill, which is near his master's residence,
he availed himself of the seclusion of the spot to take, what
he had long meditated, a sly peep into the folio, about which

[^ A strife in the harvest-field, when the reapers try to outdo one
another.]

6o Superstitious Belief and Practice.

Sir Michael and his brother wizard allected so much mystery.
No sooner had he opened the volume than a swarm of fiends
started out from between the leaves, and became quite
clamorous for employment, crying out to the astonished
courier whom they surrounded, " Work, work." Here . . .
seeing the Windygates hill straight before him, and remem-
bering . . . the many toilsome ascents he had made in execut-
ing his master's errands, he conceived the patriotic project
of emplojdng the disaffected multitude around him in the
task of cleaving the hill in twain. He had scarcely had time
to congratulate himself on his ingenious device, by which he
had dismissed the infernal legion, when back they sallied, as
importunate as ever, exclaiming, " Work, work," and, on
looking east, he observed their task was already finished, and
in the most masterly manner. There was no resisting . . .
as they very plainly indicated that, in the absence of other
employment, they would be under the necessity of falling
upon their master, and might make cat's meat of him, as it
was foreign to their nature to be idle. ... To manufacture
ropes out of sand . . . was the next job assigned to the
infernal imps ; who were accordingly packed off to Kirkcaldy
beach, which furnishes, ... a plentiful supply of the raw
material. But although they were able to achieve wonders,
they could not accomplish impossibilities, and so after an
unsuccessful attempt at rope-making with such refractory
materials, the demons returned in very bad humour to the
terrified valet, and demanded more rational employment. . . .
He now began to repent his temerity ; the fiends being about
to tear him in pieces merely to relieve their ennui, when
Sir Michael himself most opportunely arrived at the scene
of action. With a spell he at once inclosed the demons within
their vellum receptacle, excluding only one fiend, who was
forthwith dispatched through the air to Padua with the
faithless messenger, with instructions to deliver him over
to the Doctors of the Infernal College, to be punished for
presuming to practice diablerie without a diploma.

Gardiner, pp. 67-68.

Witchcraft, 6 1

Kirkcaldy. — Michael Scott, the warlock of Balwearie . . .
was troubled with an evil spirit some say the devil himself,
who came every night seeking work to do. After performing
unheard of exploits and tasks at Sir Michael's bidding, that
afflicted mortal at last got relief by giving the demon a task
which proved even too hard for him. If this was the scene,
it would be down there on these very Kirkcaldy sands that
the demon laboured, and laboured in vain (perhaps still
toils) , trying to make ropes out of sea-sand.

KiLROUNiE, pp. 23-24.

See Norrie's Law^ p. 3.

The " warlock " doings near Melrose, which were ascribed
to Sir Michael are very similar to those which are told of him
in Fife. " He cleft Eildon hills in three." This work of
cleavage he also practised in the neighbourhood of Kirkcaldy.
That den [ravine] which runs up from the town, and which
the railway crosses near Dunnikeir foundry, was produced
by Sir Michael. He had offended a fiend, and was pursued
by him. To stop the pursuit, or get in advance of his enemy,
the wizard caused the earth to yawn at that spot, and its
yawning mouth has never since been closed. . . .

Local tradition connects the road which leads up to Bal-
wearie with Sir Michael. It is generally said to have been
his making, very likely, in engineering it he had taken advan-
tage of the opening in the Windygate or West Mill Brae, for
the sake of having the road easier. But this simple act of
engineering skill popular superstition converted into a work
of wizard power, and the intersection is said to have been
accomplished by demons. — Taylor, vol. ii. pp. 62-63.

Earl Beardie. Lordscaimie Castle. — The ancient seat of
Earl Beardie, ^^^ who, according to legendary lore, may still be
seen on the last night of the year playing cards with the devil
in some corner of the ruin, if one only has the luck to look in
at the stroke of twelve. — F. H. cS* /., 20th July, 1904.

[^Alexander, 4th Earl of Crawford, died 1453. Burke's Peerage,
1912.3

62 Superstitious Belief and Practice.

Archbishop Sharp. 1679. — [After the murder of Arch-
bishop Sharp] they took nothing from him but his tobacco-box
and Bible, and a few papers. With these they went to a
barn near by. Upon the opening of his tobacco-box a Hving
humming-bee flew out. This either Rathillet or Balfour called
his familiar, and some in the company not understanding the
term, they explained it to be a devil. In the box were a
pair of pistoll balls, parings of nails, some worsit or silk, and
some say a paper with some characters, but that is uncertain.
KiRKTON, p. 421, note ; Mackay, pp. 147-148.

John Knox. Raising the Devil, 1570.— While the vener-
able reformer lived at St. Andrews, it was rumoured, and
very generally believed as a serious truth, that he had been
banished from the town, " because in his yard he had raised
some sancts, among whom came up the devil with horns ;
which, when his servant, Richard Bannatyne, saw, he ran
wod [mad] and so died." It is stated that Lady Hume and
some others thronged round the postman of St. Andrews, with
anxious inquiries whether it was true that Knox was banished
from St. Andrews, and that Bannatyne had run mad in
consequence of seeing the devil raised.

Chambers (2), vol. i. p. 70.

Rosicrucians. Cupar. — Lord Fountainhall in his collec-
tions of Decisions of the Court of Session, vol. i. p. 15, gives
the following account of the schoolmaster's encounter with
the disciples of the Rosy Cross : As for the encounter betwixt
Mr. Williamson schoolmaster of Cupar . . . and the Rosi-
crucians, I never trusted it till I heard it from his own son,
who is at present (1678) minister of Kirkcaldie. He tells
that a stranger came to Cupar and called for him, after they
had drunk a little, and the reckoning came to be paid, he
whistled for spirits ; one in the shape of a boy came, and gave
him gold in abundance, no servant was seen riding with him
to the town, nor enter with him into the inn. He caused his
spirits next day bring him noble Greek wine from the Pope's
cellar, and tell the freshest news from Rome : then trysted

Witchcraft, 63

Mr. Williamson at London, who met the same man in a coach
near to London bridge, and who called him by his name, he
marvelled to see any one know him there, at last he found it
was his Rosicrucian. He pointed to a tavern, and desired
Mr. Williamson to do him the favour to dine with him at that
house, whither he came at twelve o'clock, and found him and
many others of good fashion there, and a most splendid and
magnificent table, furnished with all the varieties of delicate
meats, where they were all served by spirits. At dinner they
debated on the excellency of being attended by spirits, and
after dinner they proposed to him to assume him into their
society, and make him participant of their happy life ; but
among the other conditions and qualifications requisite, this
was one that they demanded, his abstracting his spirit from
all materiality, and abandoning and renouncing his baptismal
engagements. Being amazed at the proposal, he falls a-pray-
ing, whereat they all disappear and leave him alone. Then
he began to forethink what would become of him if he were
left to pay for that vast reckoning, not having so much on
him as would defray it. He calls the boy, and asks what has
become of these gentlemen, and what was to pay ? He
answered, there was nothing to pay, for they had done it, and
were gone about their affairs in the city. This relation his
son affirmed to be truth.

Leighton, vol. ii. p. 25 ; Herald, p. 40.

Punishments for Witchcraft. Culross, 1684. —

Oct. i8th, 1684.

Sir ... I shall informe you, with three remarkable Stories
which may be attested by famous Witnesses, many of which
are yet living.

I had the curiosity, when I was a Scholar to pass over from
Borrowstonness to Culros, to see a notable Witch burnt. She
was carried to the place of Execution in a chair by four men,
by reason her Legs, and her Belly were broken, by one of the
Devils cunning tricks which he plaid her. This woman was
watched one night in the Steeple of Culros, by two men.

64 Superstitious Belief and Practice.

John Shank a Flesher and one John Dnimmond, who being
weary went to another Room, where there was a Fire, to take
a Pipe. But to secure her, they put her Leggs in the Stocks,
and locked them, as well as might be. But no sooner were
they gone out of the Room, but the Devil came into the
Prison, and told her he was obliged to deliver her from the
shame she was like to suffer for his sake ; and accordingly
took her out of the Stocks, and embracing her, carried her
out of the Prison. At which she being terrified made this
exclamation by the way, O God whither are you taking me !
At which words, he let her fall, at the distance from the
Steeple, about the breadth of the street of Edinburgh, where
she brake her Leggs and her Belly. I saw the impression
and dimple of her heels ; as many thousands did, which
continued for six or seven years upon which place no Grass
would ever grow. At last there was a stone dyke built upon
the place.

The Author of this letter is a Person of great honesty and
sincerity. From the First Relation of his, we have an evident
instance that the Devil can transport the Bodies of men and
Women thorow the Air ; 'Tis true, he did not carry her far
off, but not for want of skill and power. Neither was he
afraied to hear the name of God spoken ; but purposing to
destroy both the Soul and the body of the poor creature, he
has pretended so much, to excuse himself, at her hand.

The first Story puts me in mind of one Craich a Witch put
in prison, in the Steeple of Culross, to whom several years
agoe, Mr. Alexander Colvil, Justice Depute came, a gentleman
of great sagacity and knowledge as to Witches. He asked
if she was a Witch. She denyed. Dar you hold up your
hand and swear that you are not a Witch. Yes sir said she.
But behold, what a remarkable Judgement of God came upon
her. While she is swearing with her arm lifted up, it became
as stiff as a tree, that she could not pull it in again, to the
amazement of all that were present. One person yet living
there, was a witness and can attest this. The Gentleman

Witchcraft. 65

seing the vengeance of God upon her for her wickedness falls
down presently upon his knees, and entreated the Lord in
her behalf, who was graciously pleased to hear him.

SiNCLAR, pp. 207-212.

Culross. — The mark of a witch's foot is still pointed out on
the turret-stair leading to this apartment [on the first floor of
the church-steeple], and is reported to have been made by one
of these unfortunate women. — Beveridge (2), vol. i. p. 203.

Dysart. — The Red Rocks was the place where reputed
witches were burnt. — Chapman, p. 27.

Earlsferry. — The rocks in the middle of the bay are called
the Cockstail or Cucks-stool ; ... are said to have got their
names from being used as a ducking place for scolds.

Chapman, p. 24.

Newhurgh. — In regard to the Cross of Mugdrum, even
tradition ceases to furnish any information. ... It continues
to preserve the memory of the spot, in the lands belonging to
the town of Newburgh, on which more than one unfortunate
victim fell a sacrifice to the superstition of former times,
intent on punishing the crime of witchcraft.

O.S.A., vol. viii. p. 177.

St. Andrews. — Near where the Martyrs' Monument now
stands, there was formerly a small knoll known as Methven's
Tower. This knoll, it was believed, was haunted by the
fairies ; and on it, too, witches are said to have been burned.
. . . According to tradition, the suspected witches were
thrown into the Witch Lake, to see whether they would float
or sink. A real witch would not drown, and was therefore
burned. . . . Before being cast into the water, the right
thumb of the suspected was tied to the great toe of the left
foot, and the left thumb to the big toe of the right foot —
otherwise the proof was not canonical, the accused not being
crossed. — Fleming (2), p. 89. Cf. Lyon, vol. ii. p. 56, who
states that the knoll was called Witch Hill.

St. Monans. — The tradition respecting W^itch Grizzle of
the fifteenth century ; who, having been found guilty of a
fatal incantation, was condemned to expiate her guilt in the

E

66 Superstitious Belief and Practice,

midst of the flaming faggots. But, during the interval which
preceded the execution of the sentence, she was incautiously
permitted to fall under the drowsy dominion of Morpheus ;
and the very instant that her eyelids came in contact with
each other, she vanished, with a sonorous noise, in the shape
of a droning beetle ; and that insect is known by the title
of the Deil's Horse to this day. Though Grizzle never after
rendered herself visible in human shape, yet those who were
mainly instrumental in procuring her condemnation were
constantly infested with a droning noise in their ears, whilst
every action of their subsequent lives is said to have been
governed by enchantment. And since this untoward event,
no witch, after condemnation, was suffered to fall asleep.

Jack, pp. 62, 63.

See pp. 96, 106.

See Oalliard Hill, Witches' Assembly, ante, chap, i., p. 4.

I

VII. TRIALS FOR WITCHCRAFT.

1563. Dunfermline. — Jun. 26 Agnes Mulikine, alias Bessie
Boswell, in Dunfermeling, wes Banist and exilit for Wiche-
craft.^ — PiTCAiRN, vol. i. part i, p. 432.

1572. The 28th of Apryle thair was ane witche brunt in
St Androis, wha was accused of mony horrible thingis, which
scho denyed; albeit they were sufficientlie proven. Being
desyred that scho wold forgive a man, that had done hir some
offence (as scho alledged), refused ; then when ane vther
that stude by said, gif scho did not forgive, that God wald not
forgive hir, and so scho suld be dampned. Bot scho not caren
for hell nor heawin, said opinlie, I pas ^^i not whidder I goe to
hell or heawin, with dyvers vtheris execrable wordis. Efter
hir handis were bound, the provest causeth lift vp hir claithis,
to see hir mark that scho had, or to sie gif scho had ony thing
vpon hir I can not weill tell, bot thair was a white claith like
a collore craig ^^^ with stringis in betuene hir leggis, whairon was
mony knottis vpon the stringis of the said collore craig, which
was taken from hir sore gainst hir will ; for belyke scho
thought that scho suld not have died that being vpon her,
for scho said, when it was taken from hir, " Now I have no
hoip of myself." — Bannatyne, p. 339.

18th Januarii 1575. The quhilk day, Robert Grub yownger
in Baalye, witnes, examinat, upon the dilatioun and accusa-

1 This is the earliest existing case in the Records of the High Court,
of this nature ; and it is almost the only instance of so mild a sentence
having been pronounced. [The culprit was perhaps a Gypsy.]

[2 Care.] P Neckcloth, cravat.]

68 Superstitious Belief and Practice.

tioun of Mariorye Smytlit, spous of Johne Pa, dilatit and
accusal of wichecraft, sworne, deponis that he hard be his
awin wyffe, Isobel Johnestoun, and Nannis Michell, report
that the said Isobel Johnestoun, being in traveHng of hir
childe, Pais wyffe cam to hir and Nannis Michel being thair
layit hir hand on the said Nannis, and sche becam seik incon-
tinent thaireftir ; and the deponentis wyffe being laid up in
hir bed, sche tuik the said Nannis be the hand, and sche
becam weil again, and eat and drank witht the rest of the
wemen [that] war thar ; and attour,^i^ deponis that viij or nyne
dayis taireftir his spous foirsaid, being verry seik, send for the
said Pa wyffe, and sche refusit to cum quhil the deponent
yeid hym self and compellit hir to cum, and at hir cumin
sche tuik the deponentis wyffe be the arme, and grapit hir,
and pat up hir fyngaris betwix the scheddis of hir hair, and
incontinent thaireftir sche cryit for mait : and attour, deponis
his wyffe was sa seik that nane trowit hir lyffe being oppressit
with swait and womyng,^^^ quhil Pa wyffe cam and handillit
hir, and this was foure yeir syne cum Witsunday.

Christiane Methtuen, . . . deponis in hir aitht that tyme
foirsaid sche was present in Grub hows, quhen his wyffe was
travelling in hir childe-evill, and Nannis Michel cam in, and
eftir sche had askit at Grub wyffe hir ant quhow sche did, Pa
wyffe said, sche wald be weil belyffe, and incontinent thaireftir
the said Nannis Michel becam verry seik, and Grub wyffe was
lychtar ^^^ incontinent and softer of hir seikness ; and Grub
wyffe being laid up in hir bed the said Nannis becam the
better : and confessis that they war all fleyit,'*^ and ane myst
cam ower the deponent's ein, that sche could not see quhat
Payis wyffe did to Grub wyffe : and forthir deponis that ix
days eftir the said Grub wyffe was lychter and being verry
seik, the deponent and Robert Grub yeid for Pa wyffe, and
compellit [hir] to cum and vesy ^^^ Grub wyffe, and eftir sche
tuik Grub wyffe be the hand sche becam the bettir and eit
and drank. . . .

[1 Moreover.] t*] Moist heat (?) [^ Delivered.]

[4 Afraid.] [^ Examine.]

Trials for Witchcraft. 69

James Gilrwitht, witnes, confessis that his kow gaif na
mylknes, and his dochtir repruffit and accusit Mariory Smytht
that hir fathir kow gaif na mylk, and thaireftir his dochtir
becom seik, and Mariory being caUit to James Gilrwitht hous
to vesy his dochtir, sche said nathjmg wald aill hir scho wald
be weil aneucht.

Item, Andro Sellar and Thomas Christie, examinat in the
said mater, deponis that they desyrit Johne Pay nocht to
depart of the town gyf his and his wyffs cans war gud. He
ansuered that he feared, and thairfoir he and his wyffe yeid
thair wayis : And Besse Hereis confessed the sam, and
forthir [that he] said that for hym self he durst byde : bot
yit his wyffe feared, and thairfoir they durst not byde.

Fleming, pp. 414-416.

1588. St. Andrews. — May 28 — Alesoun Peirsoun in Byre-
hill. Dilatit of the points of Wichcraft eftir specifeit. . . .

Verdict. The said Alesoune, being put to the knawledge
of ane Assyis of the personis aboue writtin, wes conuict be
thair delyverance, of the vsing of Sorcerie and Wichcraft,
with the Inuocatioun of the spreitis of the Dewill ; speciallie
in the visioune and forme of ane Mr William Sympsoune,
hir cousing and moder-brotheris-sone, quha sche affermit wes
ane grit scoller and doctor of medicin, that haillit hir of hir
diseis in Lowtheane, within the toun of Edinburghe, quhair
scho reparit to him, being twell zeiris of aige ; and thair
cuming and gangind be the space of sewin zeiris, quhen scho
wes helpit of hir seiknes, quhilk scho had quhan hir poistee ^
and power wes tane fra hir hand and fute ; continewing
thairby in familiaritie with him, be the space foirsaid ; dealing
with charmes, and abusing of the commoun people thairwith,
be the said airt of Wichcraft, thir diuers zeiris pypast. —
(2) Item, for banting and repairing with the gude nychtbouris
and Queue of Elfame ^ thir diuers zeires bypast, as scho had

^ Poustie, potestas.

^ The brownies or fairies, and the Queen of Faery [q.d. elf-hame ?).

70 Superstitious Belief and Practice.

confest be hir depositiounis, declaring that could nocht say
reddelie how lang scho wes with thame ; and that scho had
freindis in that court quhilk wes of hir awin blude, quha had
gude acquentance of the Queen of Elphane, quhilk mycht haif
helpit hir ; bot scho wes quhyles weill and quhyles ewill,
and ane quhyle with thame and ane vthir quhyle away ; and
that scho wald be in hir bed haill and feir, and wald nocht
wit quhair scho wald be on the morne : And that scho saw
nocht the Queue thir sewin zeir : And that scho had mony
guid freindis in that court, bot wer all away now : And that
scho wes sewin zeir ewill handlit in the Court of EJfane and had
kynd freindis thair, bot had na will to visseit thame eftir the
end : And that itt wes thay [these] guid nychtbouris that
haillit hir vnder God : And that scho wes cuming and gangand
to Sanct Androus in hailling of folkis, thir saxtene zeiris
bypast. — (3) Item, conuict of the said airt of Wichecraft, in
sa far, as be hir Depositione scho confest that the said Mr
Williame Sympsoun, quha wes hir guidschire-sone,^ borne
in Striuiling, his fader wes the Kingis smyth, lernit hir craft,
quha wes tane away fra his fader be ane mann of Egypt, ane
gyant, being bot ane barne, quha had him away to Egypt with
him, quhair he remanit to the space of tuell zeiris or he come
hame agane ; and that his fader deit in the meane tyme
for opining of ane preist-buik and luking vponne it : And
that the said Mr Williame haillit hir, sone eftir his hame
cuming. — (4) Item, that scho being in Grange-mure, with the
folkis that past to the Mure, scho lay doun seik alane ; and
thair come ane man to hir, cled in grene clathis, quha said to
hir, ' Gif scho wald be faithfull, he wald do hir guid ' ; and that
scho seing him, cryit for help, bot nane hard hir ; and thane,
scho chargeit him, ' In Godis name and the low he leuit one,'
if he come in Godis name and for the weill of hir souU, he
sould tell : Bot he gaid away thane, and apperit to hir att ane
vther tyme, ane lustie mane, with mony mene and wemen

1 Grandfather's son, paternal uncle. He is called " hir cousing and
moder-brotheris-sone " above.

Trials for Witchcraft. 7 1

with him : And that scho sanit hir and prayit, and past with
thame fordir nor scho could tell ; ^ and saw with thame
pypeing and mirrynes and gude scheir, and wes careit to Low-
theane, and saw wyne punchounis with tassis ^"^ with thame :
And quhene scho tellis of thir thingis, declarit, scho wes sairlie
tormentit with thame : And that scho gatt ane sair straik,
the fyrst tyme scho gaid with thame, fra ane of thame, quhilk
tuke all the poistie ^ of hir car syde fra hir, the mark quhairof
wes blae and ewill faurrit ; * quhilk mark scho felt nocht,
and that hir syd wes far war.^ — (5) Item, that scho saw the

^ " Ane calling of the Quene of Phareis,
That ewill-win yeir to Elphyne careis,
Through all Braid- Albane scho hes bene,
On horsbak on Hallow-ewin ;
And ay in seiking certayne nyghts.
As scho sayis, with sur sillie wychtis ;
And names out nychtbouris sex or sewin,
That we belevit had bene in heawin.
Scho said scho saw thame weill aneugh,
And speciallie gude Auld Balcleugh
The Secreiare and sundrie vther ;
Ane Williame Symsone hir mother brother,
Whom fra scho hes resavit a buike,
For ony herb scho lykis to luike :
It will instruct hir how to tak it ;
In saws and sillubs ^*'^ how to mak it ;
With stones that mekill mair can doe,
In Leich-craft, whair scho layis them toe.
A thowsand maladies scho hes mendit.
Now being tane and apprehendit,
Scho being in the Bischopis cure,
And keipit in his Castell sure,
Without respect of Warldie glamer,
He past into the Witchis chalmer."

Legend of the Bischop of St. Androis, p. 321.

[* Salves and potions.]

[2 Cups or goblets.]

^ Poustie, potestas, viz. took the power of her left side from her.

* Discoloured and ill-looking.

^ Worse.

I

72 Superstitious Belief and Practice.

guid nychtbouris^ mak thair sawis,^ with panis and fyris : And
that they gadderit thair herbis, before the sone rysing, as scho
did : And that thay come verry feirfull ^ sumtymes, and
fleit * hir verry sair, and scho cryit quhene thay come : And
that thay come quhyles anis in the aucht dayes, and when
scho tauld last of it, they come to hir and boistit^ hir, saying,
scho sould be war handht nor of befoir ; and that thaireftir
thay tuke the haill poistie of hir syde, in sic soirt, that scho
lay tuentie oulkis ^ thaireftir : And that oft tymes thay wald
cum and sitt besyde hir, and promesit that scho sould newir
want, gif scho wald be faithfull and keip promeis ; bot, gif
sch wald speik and tell of thame and thair doingis, thay sould
martir hir : And that Mr Williame Sympsoun is with thame,
quha haillit hir and teichit hir all thingis, and speikis and
wairnis hir of thair cuming and saulfis hir ; and that he was
ane zoung man nocht sax zeiris eldar nor hirself ; and that
scho wald feir quhene scho saw him ; and that he will appeir
to hir selff allane before the Court ^ cum ; and that he before
tauld hir how he wes careit away with thame out of middil-
eird : And quhene we heir the quhirll-wind blaw in the sey,
thay wilbe commounelie with itt, or cumand sone thaireftir ;
than Mr Williame will cum before and tell hir, and bid hir

1 " In the hinder end of Harvest, on All-Hallowe'en,

When our Good-neighbours does ride, if I read richt.
Some buckled on a bunewand and some on a bean,

Ay trottand in troups from the twihght ;
Some saidled a she-ape, all grathed into green,

Some hobland on a hemp-stalk, hovand to the hight ;
The King of Pharie and his Court, with the Elf Queen,

With many elfish Incubus was ridand that night.
There was an Elf on an ape, an wasel begat.

Into a pot by Pomathorne ;
That brat chart in a busse was borne ;

They fand a monster on the morn.
War faced nor a cat."

Flyting against Polwart, Watson's Coll. Part iii. p. 12.

2 Salves, ointments. ^ Modern Scotch " fearsome," frightful.

* Terrified. ^ Rated, scolded, threatened.

« Twenty weeks. ' Before the Court of Elfame.

Trials for Witchcraft. y2>

keip hir and sane hir, that scho be nocht tane away with thame
agane ; for the teynd of thame gais ewerie zeir to hell.^ —
(6) Item, of hir confessioune maid, That the said Mr WilHame
tauld hir of ewerie ^ seiknes, and quhat herbis scho sould tak
to haill thame, and how scho sould vse thame ; and gewis
hir his directioune att all tymes ; And in speciall, scho said,
that he tauld hir, that the Bischop of Sanct Androus ^ had
mony seiknessis, as the trimbhng fewer,* the palp, ^ the
rippillis ^ and the flexus ; ' and baid hir mak ane saw ^ and
rub it on his cheikis, his craig, his breist, stommak and sydis :
And siclyke, gait hir directiounis to vse the zow mylk ^ or
waidraue ^^ with the herbis, claret wyne ; and with sume
vther thingis scho gaif him ane sottin ^^ fowll ; and that scho

^ A tithe, or tenth part of them. This singular part of the prevail
ing superstition the Editor has seldom before met with. It suggests a
strange idea of a kind of intermediate state of existence, maintained
by the " guid nichtbouris," through the medium of evil spirits ; and
for this extraordinary privilege, they were annually decimated, or
forced to pay tithe to " Sathanas," their lord paramount. The wally-
draigles of this foul nest were no doubt pitched upon for payment
of the annuity, and Maister Williame was jealous of the fate of his
unfortunate relative, Alisoun. In the introduction to the Tale of
Young Tamlane, Sir Walter Scott remarks, " This is the popular reason
assigned for the desire of Fairies to abstract young children, as substitute
for themselves in this dreadful tribute " (paying the teind to hell).
" Then I would never tire Janet,
In Elfish land to dwell ;
But aye at every seven years.
They pay the teind to hell ;
And I am sae fat and fair of flesh,
I fear 'twill be mysel."

The Editor [i.e. Mr. Pitcairn] begs to refer the reader to the Essay
" On the Fairies of Popular Superstition," in The Border Minstrelsy,
edit. 1 82 1, vol. ii. p. 109.

2 Every.

3 The celebrated Patrick Adamson, Archbishop of St. Andrews.

* Fever and ague. ^ Palpitation at the heart ?

* Weakness in the back and loins.

7 Probably the flux. s Salve. » Ewe-milk.

10 Perhaps the herb woodruff ? ^^ Sodden.

■

74 Slipper stitious Belief and Practice.

maid ane quart att anis, quhilk he drank att twa drachtis, twa
sindrie dyetis.^

1 A pretty decent draught for an archbishop ! ... In that cutting
satire, The Legend of the Bishop of St. Andrews, his trafficking with
witches is thus recorded :

" Sic ane seiknes hes he tane,

That all men trowit he had bene gane

For leitchis mycht mak no remeid,

Thair was na bute to him bot deid.

He seing weill he wald nocht mend,

For Phetanissa hes he send.

With Sorcerie and Incantationes,

Raising the Devill with invocationes

With herbis, stanis, bukis and bellis,

Menis memberis and south-runing wellis ;

Palme-croces and knottis of strease.

The paring of priestis auld tees.

And in principio socht out fyne,

That vnder ane alter of stane had lyne

Sanct J hones nutt and the four-levit claver,

With taill and mayn of a baxter aver

Had careit hame heather to the oyne,

Cuttit off in the cruik of the moone ;

HaUe water and the lamber beidis,

Hyntworthe and fourtie vther weidis :

Whairthrow the charming tuik sic force,

They laid it on his fat whyte horse.

As all men saw, he sone deceisit ;

Thair Saga slew ane saikles beast.

This wald not serve ; he sought ane vther,

Ane devill duelling in Anstruther

Exceading Circes in conceatis.

For changene of Wlisses meatis," &c.
" Heiring how Witches wrang abust him.

The Kirkmen calld him and accused him.

And scharplie of theis pointis reproved him.

That he in Sorcerie beleavit him,

Whairthrow his saule mycht come to skaith.

The Witche and he confessing bayth,

Scho tuik some part of white wyne dreggis.

Wounded rayne and blak hen eggis,

And made him droggis that did him gude," &c.

Dalyell's Scottish Poems, ii. 318.

Trials for Witchci^aft. 75

Sentence — . . . There is merely a marking in the margin
of the Record, " Conuicta et Combusta."

PiTCAiRN, vol. i. part 2, pp. 161-165.

1588. St. Andrews. — 17 July . . . The quhilk day, con-
perit Agnes Meluill, dochter of umquhill Androw Meluill
elder sumtyme redar at the kirk of Anstrother, born in An-
strother on Margret Wod hir mother, of aige xxxiiij or xxxv
yeiris, being delatit as ane suspect of wischcraft, . . .

Item, the said Agnes being inquirit be the minister, in
presens of the hail sessioun, convenit with Mr. Thomas Buchan-
nane and Mr. Jhone Caildcluiche and as thai quha ar direct
from the Presbittrie, if sche hes skell of persell,^ syffis,^ con-
fort,^ wormed,^ aylay-cumpanay,^ and of ane herbe callit
concilarum ^ and declaris that sche hes usit syfhs, persell,
and confort, to help sindry personis that hes hed evill stomokis ;
and spetialie that sche usit this cuir to Jonet Spens, spous of
Jhone Symson in Craill.

Item, being inquirit if sche knawis the vertew of stanis,
denyis.

Item, being inquirit quhat vertew is betuix sowth rynnand
watter and uther water, knawis nocht, bot heris say south
rynand watter suld be usit.''

Being inquirit if sche helpit Cathrine Pryde ... in Craill
of hir disais and seiknes, ansueris that Cathrine Pryde had ane
disais and seiknes, quhilk wes ane consumption n at her
stomak, and that sche maid ane drink of suffis persell and

1 Parsley. ^ Young onions. ^ Comfrey.

* Wormwood. ^ Elecampane.

® Probably cochlearie, the well-known and greatly prized scurvy-
grass.

^ In 1603, James Reid, who professed to be able to cure " all kynd of
seiknes " was " wirreit at ane staik," and burnt to ashes, on the Castle-
hill of Edinburgh. He was convicted of meeting with the devil,
" quhyles in the liknes of a man, quhyles in the liknes of a hors, . . .
quhilk lykwayis lernit him to tak southe rynnand-watter to cuir the
saidis diseissis." (Pitcairn, vol. ii. pp. 421-422.) Pitcairn remarks :
" This superstition still obtains, in many remote places of Scotland,
where the virtues of such water are firmly believed in.

"jd Superstitious Belief and Practice.

confort, and stipit in aill xxiiij houris, and geif hir to drink,
quha drank thairof viij dayis ; and thaireftir desyrit hir to
wasche hir with watter and spetialie south rynnand watter ;
and quhen sche hed weschin hir with the watter, baid hir
cast furth the watter on the midding, for feitt water suld
nocht be cassin in ony bodies gait, . . .

Declaris that sche lernit the knawlege of herbis, and
spetiahe of that herbe concilanim, in North Beruik, fra ane
man caUit Mr Jhone . . . and declaris that Mr. Jhone schew
to hir that south rynnand watter is best, and better nor
uther watter ; and that the samyn is gude to wesche folkis
fra the kneyis and elbokis down, and gud to help thair hurt
stommok ; and sayis that sche hed ane vomeid ^ quhen sche
com furth of North Bervik ; and that Mr. Jhone lernit hir to
tak syffts, persell, and twa blaidis of confort, and concilarum,
to mak drink of and lernit hir to mak drinkis thairwith.

And forder declaris that Jhone Meluillis wyffe in Craill
lernit hir to tak quheit bread with watter and sukker, to help
to stanche the vomeid, and sayis sche lernit na uther thing
fra na uther persoun.^ — Fleming, pp. 620-623.

1597. On the ist of September there is this other entry
in the Register of the Presbytery : "As also a supplicatioun
to be maid to his Majestic for repressing of the horrible abuse
by carying a witch about ; and Mr. Robert Wilichie ordanit
to request the magistratis of Sanctandrois to stay the same
thair." The witch here referred to was no doubt carriea

1 Vomit.

- Agnes Melvill . . . may be identified as the second witch said to
have been consulted by Patrick Adamson, and described by Sempill as :
" Ane devill dueUing in Anstruther,
Exceading Circes in conceatits,
For changene of Wlisses meatis :
Medusa's craftis scho culd declair
In making eddars of her hair :
Medea's practicques scho had plane.
That could mak auld men young agane."

Dalyell's Scottish Poems of the Sixteenth Century,
p. 319; Fleming, p. 800.

Trials for Witchcraft. yj

about to detect other witches ... in all likelihood she was
none other than Margaret Aitken, " the great witch of Bal-
wery "... (see Register of Privy Council, v. 410, n.), and so
it is plain that at least one Presbytery, despite its zeal against
witchcraft, emphatically disapproved of such a method of
discovering witches. — Fleming, p. 801, note.

1597. [Margaret Aitken, the Witch of Balwearie.] — This
summer there was a great business for the trial of witches.
Amongst others one Margaret Atkin, being apprehended on
suspicion, and threatened with torture, did confess herself
guilty. Being examined touching her associates in that
trade, she named a few, and perceiving her delations find
credit, made offer to detect all of that sort, and to purge the
country of them, so she might have her life granted. For
the reason of her knowledge, she said " That they had a secret
mark all of that sort, in their eyes, whereby she could surely
tell, how soon she looked upon any, whether they were witches
or not," and in this she was so readily believed, that for the
space of three or four months she was carried from town to
town to make discoveries in that kind. Manj^ were brought
in question by her delations, especially at Glasgow, where
divers innocent women through the credulity of the minister
Mr John Cowper, were condemned and put to death. In
the end she was found to be a mere deceiver (for the same
persons that the one day she had declared guilty the next day
being presented in another habit she cleansed), and sent back
to Fife, where first she was apprehended. At her trial she
afiirmed all to be false that she had confessed, either of herself
or others, and persisted in this to her death ; which made
many forthink their too great forwardness that way, and
moved the King to recall the commissions given out against
such persons, discharging all proceedings against them, except
in case of voluntary confession till a solid order should be taken
by the Estates touching the form that should be kept in their
trial. — Spottiswood, vol. iii. pp. 66-67 > Chambers (2),
vol. i. p. 291.

78 Superstitiotis Belief and P7^actice.

1610 Sep. 7th.— Grissell Gairdner ... of Newburgh. Dai-
laitit of certane crymes of Witchcraft and Sorcerie. . . .

In J)e first, for on-laying, be Witchcraft and Inchantment,
of ane grevous diseas and seiknes vpone the said Alexander
Wentoiin ; quhairin he lay in a feirful madnes and ffurrie ))e
space of ten oulkis togidder ; and in end, for af-taking of
])e said diseas and grevous seiknes af him, be certain directiones
gevin, and vjjeris devillische practizes vset be hir for his
recoverie ; committit be hir in the moneth of Februare last
bypast. Item, for hir devillisch Sorcerie and Witchcraft,
practizet be hir, in laying on the lyk feirfull diseas and un-
knawin seiknes upone Williame Andersoune wricht in New-
burcht, for certane allegit injuries done be him to Andro
Baird, his sone ; in the quhilk grevous seiknes he continewit
the space of ten dayis togidder, tormentit in maist feirfull
maner ; and af-taking of ])e same seiknes, be hir, be repeiting
thryse of certain woirds, quhilk scho termet prayeris. And
siclyk, for Bewitching of ane kow, pertening to ])e said Wilhame
quhairthrow ])e haill milk that scho thairefter gaif was bluid
and worsam ^ committed be hir devilrie and Inchantment. . . .
Item, for ])e Bewitching, be hir devilrie and Inchantment of
James Andersone, sone to Margaret Balfour in Newburcht,
in onlaying of ane grevous seiknes and diseas vpone him ;
quhairof, in ane grit ffurie and madnes, within foure dayis
eftir on-laying ]?airof, he deceissit ; and ])airthrow, for airt
and pairt of his murthour and deid.^ . . . Item, for ane
cowmone and notorious W^itche and abusear of ]>e people, by
laying on of seiknes vpone men, wemen, bairnes, and bestiall ;
and be geving of drinkis, and vseing of vjjer vngodlie practizes,
for af-taking of J?e saidis seiknessis and diseases, and be
consulting with the Devill, and seiking of responssis fra him,
at all times this fourtene or fyftene zeir bygone, for effectuating
of hir devillisch intentiones. . . .

Mr. Johnne Caldcleuch, Minister,^ being sworne maist
solemnelie, be the Justice, Deponis, that a fourtene yeir syne

1 Blood and corrupted or purulent matter.

2 Death. ^ Clergyman of the parish of Newburgh.

Trials for Witchcraft. 79

this Grissell Gairdner was than suspect to be ane wicket
woman, and ane Sorcerer ; and be the Depositiones of the
Witches execute for Sorcerie and Witchcraft, at Abernethie,
Falkland, and Newburcht, scho was reput to be ane manifest
Witch ; bot becaus thair was na precedent fact quah'feit
aganis hir, the Presbiterie thairfoir delayit hir Tryell and
accusatioun. And as concerning hir lyfe and conversatioun
sen syne, scho hes bene suspect to be ane verrie evill woman ;
and for hir privat revenge aganis sic as scho buir ony malice
vnto, hes vset devillische and vngodlie meanis, be Sorcerie
and Incantatioun, to lay on dyuerse grevous diseassis on
thame ; and speciallie, on the persones set doun in hir Indyte-
ment ; quhairthrow the cuntrie and parochin quhairin scho
dwellis hes bene gritlie sclanderit in suffering sic ane persone
vnpwneist. . . .

Verdict. . . . The said Grissell to be ffyld, culpable, and
convict of the haill crymes aboue mentionat.

Sentence. ... To be wirreit at ane staik quhill scho
be deid ; and thairefter hir body to be brunt in asches ; and
all hir moveabill guidis and geir to be escheit and inbrocht
to our soveran lordis use. — Pitcairn, vol. iii. pp. 95-98.

1623 Aug. 1. — Thomas Greave, Dilaitit of dyuerse
poyntis of Sorcerie and Witchcraft following : For cureing
of the persones following, be Sorcerie and Witchcraft, to
wit : Ane sone of Archibald Arnote in the Wayne, of ane
heavie and vncouth ^ seiknes : Ane sone of Andro Geddis in
Freuchie, also hevilie disseisit : Ane bairne of Thomas Kil-
goures in Falkland, visseit with ane grevous seiknes. Item,
ffor cureing, be Sorcerie and Witchcraft, and making of
certane croces and singes,^ off Dauid Chalmer in Le thame.
and be causeing wasche his sark ^ in ane South-rynnand watter,
and thairefter putting it vpone him ; quhairby he ressauit
his helthe. Item, ffor cureing of ane woman in Ingrie, besyde
Leslie, of ane grevous seikness, be taking the seiknes of hir

1 Strange, unreal, unaccountable.

2 Crosses and signs. ^ Shirt.

8o SMperstitioiis Belief a7id Practice.

and puting it vpone ane kow ; quhilk kow thaireftir ran
woid/ and diet. Item, ffor cureing off Alexander Lausones
bairne in Falkland of grit seiknes, be Sorcerie, and making of
certane signes, and vttering of dyuerse vnknawin woirdis.
Item, ffor cureing of ane woman, duelland besyde Margaret
Douglas, of ane grit and panefull seiknes, be drawing hir nyne
tymes bakward and fordward be the leg. Item, ffor cureing
of Michaell Glassies wyfe, in the Mylnes of Forthe, of ane gre-
vous seiknes, be causing brek ane hoill in the wall, vpone the
North syde of the chymnay, and putting ane hesp ^ of yairne
thre several tymes furth at the said hoill, and taking it bak
at the dur ; and thaireftir, causeing the said Michaellis wyfe
ix tymes pass throw the said hesp of yairne, and thairby
to procure hir help. Item, ffor cureing, be devillerie and
Witchcraft, of Williame Kirkis bairne, in Tulliebule, of the
seiknes callit Morbus caducus,^ be straiking bak the hair of
his heid, taking ane lang claith, with certane vnguent and
vther inchantit matter, furth of ane buist,^ and rowing ^ the
bairne nyne tymes within the said claith, vttering, at ilk tyme
of the putting about of the claith, dyuerse wordes and croces
and vther signes ; and be that meanis pat the bairne asleip ;
and thairby, throw his devillerie and Witchcraft curet the said
bairne of the said seiknes. Item, vnderstanding that Johnne
Fischer, in Achalanskay, was hevielie diseasit of a grevous
and vnknown fever, vpone aduerteisment gevin to him
thairof, he causit bring the said Johnne Fischeris sark to
him ; quhilk sark being brocht, the said Thomas, turning
it over, cryit out at that instant, " Allace ! the Witchcraft
appointit for ane vther hes lichted upone him ! " And,
luiking at the breist of the sark, he tauld " that the seiknes

1 Mad.

2 A hasp of yarn is equal to twelve " cuts " or six " heer." Each
" cut " goes six score times round the reel.

^ Epilepsy, or the falling sickness. Perhaps it may refer to con-
sumption, " decay " or " decline."

* Out of a small box or chest. ^ Wrapping, rolling.

Trials fo7^ Witchcraft, 8 1

was nocht cum as zit to his heart." And eftir some croces
and signes maid be the said Thomas vpone the sark, delyuerit
the sark to Jonet Patoun, the said Johne Fischeris mother,
commanding hir, with all speid to ryn to him thairwith ; and
declairit to hir that " Gif scho come thairwith befoir his heart
was assaulted," he should convalese ; at quhais cuming to him
with the said sark, the said Johnne hir sone was deid. Item
ffor practizeing of dyuerse poyntis of Sorcerie vpone Williame
Beveridge, in Drumkippie, in Salen, and cureing him thairby
of ane grevous seiknes, be causeing him pas throw ane hesp
of yairne thre seuerall tymes ; and thairefter burning the
said hesp of yairne in ane grit ffyre, quhilk* turnet haillilie
blew. Item, ffor cureing of Margaret Gibsones ky,^ in
Balgonie, be putting thame thryse throw ane hespe of yairne,
and casting of certane inchantit watter, inchantit be him,
athort 2 the bjTc ; and thairby making thair milk to cum
to thame agane, quhilk thay gaif nocht ane moneth of befoir.^
Item, at Martimes 162 1, Elspeth Thomesone, sister to John
Thomesone, portioner of Pitwar, being visseit with ane
grevous seikness, the said Thomas com to hir hous in Corachie,
quhair, eftir fichting and gripping of hir, he promeist to cure
hir thairof ; and for this effect callit for hir sark, and desyrret
tua of hir nerrest friendis * to go with him : Lykas, Johnne
and Williame Thomesones, hir brether, being sent for, past
the said Thomas, in the nicht seasone, fra Corachie towardis
Burley, be the space of tuelff myles ; and inioynet the tua
brethir nocht to speik ane woird all the way ; and quhat euir
thay hard or saw, nawayis to be eff rayed, saying to thame,
" it mycht be that thai wald heir grit rumbling, and sic vn-
couth and feirfull apparitiones, bot nathing sould annoy
thame ! " And at the ffurde be-eist Burley, in ane South-
rynning watter, he thair wusche the sark ; during the tyme
of the quhilk wasching of the sark, thair was ane grit noyse

^ Kine, cattle. ^ Athwart, across.

3 Which they had not yielded for the space of a month.
^ Kinsmen, relations.

82 Supe7'stitious Belief and Practice.

maid be ffouUis ^ or the lyll beistis,^ that arraise and flich-
tered in the watter. And cuming hame with the saik, pat
the samyn vpone hir, and curet hir of her seiknes : And
thairby committit manifest Sorcerie and Witchcraft. Item,
ffor the cureing of Wilhame Cousines wyfe, be Sorcerie and
Witchcraft, be causing hir husband heit the coulter of his
pleuch, and cule the samyn in watter brocht from Holy Well
of Hillsyde ; and thaireftir, making certane conjurationes,
croces, and signes vpone the watter, causet hir drink thairof
for hir helth ; and thairby, be Sorcerie, curet hir of hir seiknes.
Item, ffor cureing, be Sorcerie and Witchcraft, of James
Mwdie, with his wyfe and childrene, of the lever ; and namelie,
in cureing of his wyfe, be causeing ane grit ffyre to be put on,
and ane hoill to be maid in the North syde of the hous,^ and
ane quick hen * to be put furth thairat, at thre seuerall
tymes, and tane in at the hous-dur, widderschynnes ; ^ and
thaireftir, taking the hen and puting it vnder the seik womanis
okstar ^ or airme ; and thairfra, cayreing it to the ffyre,
qahair it was haldin doun and brunt quik thairin ; and be
that devillisch maner, practizet be him, curet hir of hir
seiknes : ffor the quhilk, the said Thomas ressauit xx lib. fra
hir husband. And last, ffor commoun Sorcerie and Witch-
craft, practizet be him, and abuseing the people thairby ;
expres aganis Godis devyne Law, and Actis of Parliament
maid agains Sorceraris. . . . Sentence ... To be Wirreit
at ane staik quhill he be deid, and his body thaireftir to be
Brunt in asches. — Pitcairn, vol. iii. pp. 555-558.

1633. Kirkcaldy. — Kirk-Session of Kirkcaldy 1633. Sep-
tember 17th. — The which day compeared Alison Dick,
challenged upon some speeches uttered by her against William
Coke, tending to witchcraft ; denied the samyne. . . .

1 Water-fowl.

2 Little " beasts," Scotticd, for some sort of small birds or fowls, such
as snipes, etc.

3 A hole to be made in the north wall of the house. ■* A live fowl.
6 Backwards, contrary to the course of the sun. ^ Arm-pit.

Trials for Witchcraft. %2>

4. Jean Adamson deponed that she heard Alison Dick say
to her husband WilHam Coke, " Thief ! thief ! what is this
that I have been doing ? Keeping thee thretty years from
mcikle evil-doing. Many pretty men has thou putten down
both in ships and boats ; Thou has gotten the women's song
laid nowJi^ ...

6. Marion Meason deponed, that she heard her say, " Com-
mon thief, mony ill turns have I hindered thee from doing
this thretty years ; mony ships and boats has thou put
down ; and when I would have halden the string to have
saved one man, thou wald not. . . .

8. Compeared Janet Allan, relict of umquhile John Duncan,
fisher ; deponed, that Alison Dick came in upon a certain
time to her house, when she was lying-in of a bairn, and
craved some sour bakes ; and she denying to give her any,
the said Alison said, " Your bairns shall beg yet," (as they do).
And her husband being angry at her, reproved her ; and she
abused him in language ; and when he strak her, she said
that she should cause him rue it ; and she hoped to see the
powarts [?] bigg in his hair ; and within half a year he was
casten away, and his boat, and perished.

9. Janet Sanders, daughter-in-law to the said William
Coke, and Alison Dick deponed, that William Coke came in
to her ; and she being weeping, he demanded the cause of it,
she answered it was for her husband. The said William said,
What ails thee ? Thou wilt get thy guidman again ; but
ye will get him both naked and bare : and whereas there
was no word of him for a long time before, he came home
within two days thereafter, naked and bare as he said ; the
ship wherein he was being casten away. . . .

12. Compeared Isobel Hay . . . who being sworn, deponed,
that . . . the said Alison came into her house, she being furth,
and took her sister by the hand, and since that time, the
maiden had never been in her right wits.

[^ To lay the woman's song seems to have been an emphatical phrase,
formerly used as denoting the change of mirth to sorrow, for the loss
of a husband or a lover. — Jamieson's Dic?[

84 Stcperstitious Belief and Practice,

13. William Bervie declared, that Robert Whyt having
once stricken William Coke, Alison Dick his wife came to the
said Robert, and said. Wherefore have ye stricken my hus-
band ? I shall cause you rue it. The said Robert replying.
What sayest thou ? I shall give you as much — you witch.
She answered, " Witches take the wit an grace from you,"
and that same night, he was bereft of his wits.

14. Janet Whyt, daughter of the said Robert, compearing,
affirmed the said dittay to be true upon her oath. And
added, that she went to the said Alison, and reproved her,
laying the wyt of her father's sickness upon her. " Let him
pay me then, and he will be better ; but if he pay me not,
he will be worse. For there is none that does me wrong, but
I go to my god and complains upon them : and within 24
hours, I will get a mends of them." The said Janet Whyt
declared, that Alison Dick said to her servant, Agnes Fairlie,
I have gotten a grip of your guidwife's thigh ; I shall get
a grip of hir leg next ; the said Janet having burnt her thigh
before with lint ; and thereafter she was taken such a pain
in her leg, that she can get no remedy for it, Whilk the said
Agnes Fairlie deponed, upon her great oath to be true.

15. Alison Dick herself declared, that David Paterson
skipper, having struck William Coke her husband, and drawn
him by the feet, and compelled him to bear his gear aboard,
the said William cursed the said David and that voyage he
was taken by the Dunkirkers. Also, at another time there-
after, he compelled him to bear his gear aboard, and the
captain's who was with him ; and when the captain would
have paid him, the said David would not suffer him ; but
he himself gave him what he liked. The said William cursed
the said David very vehemently ; and at that time he himself
perished, his ship, and all his company, except two or three.
Also she declared, that when his own son sailed in David
Whyt's ship, and gave not his father his bonnaUie,^^^ the said

[1 A drink taken with a friend when one is about to part with him ;
as expressive of one's wishing him a prosperous journey. — Jamieson's
BicA

Trials for Witchcraft. 85

William said, What ? Is he sailed and given me nothing ?
The devil be with him : — if ever he come home again, he
shall come home naked and bare, and so it fell out. . . .

The same day Alison Dick being demanded by Mr. James
Simson, Minister, when, and how she fell in covenant with the
devil, she answered, her husband many times urged her, and
she yielded only two or three years since. The manner was
thus : he gave her, soul and body, quick and quidder full [?] to
the devil, and bade her do so. But she in her heart said,
God guide me. And then she said to him, I shall do any-
thing that you bide me ; and so she gave herself to the devil
in the aforesaid words. This she confessed about four hours
at even, freely without compulsion. . . .

18. Compeared also Kathrine Wilson, who being sworn,
deponed that . . . Janet Whyt bade her give her [Alison]
a plack and she should pay her again : And when she got it,
she said, is this all that she gives me ? If she had given me
a groat, it would have vantaged her a thousand punds. This
is your doing, evil tidings come upon you. And she went
down the close, and pissed at their meal-cellar door ; and
after that, they had never meal in that cellar (they being
meal-makers). And thereafter, they bought a horse at
40 lib. ; and the horse never carried a load to them but two,
but died in the butts, louping to death, so that every-body
said that he was witched. . . .

20. Thomas Mustard being sworn, deponed, that James
Wilson going once to sail, Alison Dick came to him, and
desyred silver from him, he would give her none ; she abused
him with language, and he struck her ; she said to him, that
that hand should do him little good that voyage ; and within
two days after his hand swelled as great as a pint-stoup, so
that he could get little or nothing done with it. The next
time also when he was to sail, the said Alison went betwixt
him and the boat ; and he said, Yon same witch thief is going
betwixt me and the boat ; I must have blood of her : and he
went and struck her, and bled her, and she cursed him and
banned him ; and that same voyage, he being in Caithness,

86 Superstitious Belief and Practice.

standing upon the shore, cleithing a tow, and a boy with him,
the sea came and took him away, and he died ; and the boy
was well enough. . . .

In the Minute of 17th December, there is a particular account
of the Town and Session's extraordinary Debursements for
William Coke and x\lison Dick, witches.

Imprimus. — To Mr James Miller, when he
went to Prestowne for a man to tr}^ them,
47s - - - - ---£270

Item. — To the man of Culross (the execu-
tioner) when he went away the first time,
I2S - - - - - - -0120

Item. — For coals for the witches, 24s - -140
Item. — In purchasing the commission - -930
Item. — For one to go to Finmouth for the

laird to sit upon their assize as judge - 060
Item. — For harden to be jumps to them - 3 10 o

Item. — For making of them - - - -080

Summa for the Kirk's part - Scots £17 10 0

The Towns part of Expences Debursed extraordinarily

upon William Coke and Alison Dick.
Imprimis. — For ten loads of coal to burn

them 5 merks - - - - - £3 6 8

Item. — For a tar barrel, 14s - - - 0 14 0

Item.- — For towes - - - - -060

Item. — To him that brought the executioner 2 18 0
Item. — To the executioner for his pains - 8 14 o

Item. — For his expences here, - - - 0 16 4
Item. — For one to go to Finmouth for the laird, 060

Summa Town part - - Scots £17 10 o
Both ----- Scots £34 II o
or - - - - - Sterhng £2 17 7

O.S.A., Appendix, vol. xviM.

Trials for Witchcraft. 87

1643. Pittemveem. — 3d Nov. 1643 — " John Dawson has
made payment of his grassmail/^' and of the soume of £40
(£3 6s. 8d. sterhng) expenses depursit ^^^ upon executing his
wyff, to the Treasurer."

13th Dec. 1643 — " George Hedderwick being found guiltie
of giving evil advice to Margt. Kingow, his mother-in-law,
captivat for witchcraft, is convict in ane unlaw of 50 merks
(£2 15s. 6|d. sterling) and ordainit to mek payment thereof
to the Treasurer, to be employed for defraying of hir chairges."

i8th Dec. 1643 — " Thomas Cook, son to Margaret Hors-
brugh, is ordainit to pay three score of pounds (£5 sterling)
for expenses depursit on the executing of his said mother for
witchcraft."

2ist Dec. 1643 — " John Crombie is ordainit to pay fourscore
pounds {£6 13s. 4d. sterling) for expenses depursit upon Janet
Anderson his spouse."

12th Jan. 1644 — " Archibald and Thomas Wanderson, and
every ane of them, are decerned to pay the soumes of ane
hundred merks ({5 us. id. sterhng) for defraying of the
chairges depursit upon their wives, execut for witchcraft."

Cook, pp. 49-50.

1648. Helen Small, who resided in Monimail parish, had
been long reputed a witch ; and it was now alleged against
her that she had sent to a man in Letham " a stoupfull of
barme to be given him to drink whil {i.e. till) he was sick,"
after which he died ; that the wife of another man, " having
flitten ^^^ with the said Helen, fell sicke," and when the man
afterwards reproved Helen, his cow died, and immediately
his wife recovered ; and that when another man, who was
riding to Letham, met Helen, she was heard to say, " Saw
yee ever such a long-legged man as this ? " after which he
fell sick, and " dwined about ^^^ till he died." The evidence for
these accusations, however, taken by the Session of Monimail,
proved to be insufficient. Having compeared before the

[1 Grass-rent.] \} Disbursed.]

[3 Had a war of words.] [* Dwindled ; declined in health.]

SS Supe7'stitioMs Belief and Practice.

Presbytery, Helen was asked why she was not careful to be
purged of this scandal and rephed : " that she could not
stope their mouthes, and God would reward them."

Campbell, p. 381.

1649. Dalgety. — June 3d, 1649 — Compears Issobell Scogian
and confesses that, having had a sore and vehement paine
in her heid since Lambes [Lammas] that Issobell Kelloch,
spous to Archibald Colzier, did borrow ane courche [head
covering] from her. She off late since the said Issobell
Kelloch was blotted [accused] for ane witch, did goe unto her
and sought health ; wherupone Issobell Kelloch desired her
to forgive her, and sate doune upone her knees and said
thryse oure. Lord, send the thy health ; after which she
confessed she was much eased, . . . — Buckner, pp. 44-46.

1649. Burntisland. — Janet Brown . . . was charged in
the indictment with having held " a meeting with the Devil
appearing as a man, at the back of Broomhills, who was at
a wanton play with Isobel Gairdner elder, and Janet Thomson ;
and he vanished away like a whirlwind. — With having there
renounced her baptism, upon which the Devil sealed her as
one of his, by a mark on the right arm, into which Mr James
Wilson minister of Dysart in presence of Mr John Chalmers
minister at Auchterderran, thurst a long pin of wire into the
head, and she was insensible of it. . . . The prisoner, and
two other women, were convicted, condemned, and executed,
in one day.

Within a few days after, other three miserable women
arrived at the last stage of a common journey in those days of
superstitious ignorance, viz. from the parson of the parish
to the criminal judges, and from the criminal judges to the
executioner. They were arraigned before the same tribunal,
on the hacknied charge of meeting with the Devil. One of
them, Isobel Bairdie, was accused of having taken up a stoup,
i.e. a flaggon, and drank, " and the devil drank to her, and she
pledging him, drank back again to him, and he pledged her,
saying, Grammercie you are very welcome." — In each of the

Trials for Witchcraft. 89

three indictments, it is added that the prisoner had confessed,
in presence of several ministers, baihes, and elders, and . . .
that these inquisitors were produced before the court, to prove
the extrajudicial confessions of the miserable prisoners. . . .

Arnot, pp. 357-359-

1649. Balmerino. — March 8. — Elspit Seith, in the paroche
of Balmirrinoch, compeiring, is examined by the Presbyterie,
and summond aqud acta to compeir the next day.

March 15. — The whilk day, Andrew Patrik compeiring, and
being examined, declared, that in the last goesommer ^ save
one, as he was comming furth of the Galrey to goe to his owne
house, betuixt 11 and 12 houres at euen, as he was in the west
syde of Henry Blak his land, he saw 7 or 8 women dancing,
with a mekle man in the midst of them, who did weare ^
towards him, whil they came to a litle loch, in the which they
werre putting him, so that his amies werre wett to the shoulder
blaids ; and that he knew none of them except Elspet Seith,
whom (as he affirms) he knew by hir tongue, for he hard hir
say to the rest, "He is but a silly druken larde ^^^ ; let him
goe.". . . And that he went in to his owne house with gryt
fear all wett. He being questioned, why he did not reveile
the foirsaid mater presently theirafter ? Answered, that
wpon the morn he told it to Alexander Kirkaldy.

Andrew Patrik and she being confronted befor the Presby-
terie he affirms, she denyes. . . .

August 6th. . . . Elspet Seith is ordeined to be recom-
mended to the Magistrals of Couper to be incarcerat for tryall.
The Baillyies are desyred to cause keip hir closse, and permitt
no body to offer violence to hir, nor have accesse to hir, but
such as the Presbyterie shall appoint. . . .

September 13. — This day, Elspet Seith compeires, and being
confronted with Jean Bruise, the said Jeane declares, that
Elspet Seith had said to her sister, " Is your kow calfed ? "
The young lasse answered, " Know ye not that our kow is

^ The beginning of Autumn. 2 Gradually approach.

[3 A small proprietor ; see " Fife laird," p. 281.]

90 StLperstitious Belief and Practice.

calfed ? " The said Elspet replyed, " Their is milk bevvest
me, and milk be-east, and aill in David Stennous house, and
a hungry heart can gett none of it. The Diwell put his foot
among it." And before that tyme tomorrow ther cow wold
eate none ; wherupon they went to find Elspet Seith ... and
desyred hir to come sie their kow. . . . And the said Jean
affirmes, that the said Elspet went in to sie the kow, and
layd hir hand wpon hir bake, and said, " Lamby, lamby, yee
wilbe Weill enough." And from that tyme furth the kow
amended.

It is also declared by the said Jean, that she used to sitt
downe in the way when she mett any body.

Isobel Ohphant declares . . . that the said Elspet did
cast a cantrep ^^^ on hir kow, that she wold not eate nor give
milk, but did dwyne on a long tyme till she dyed. The said
Isobel affirmed, that she never spake it, but Elspet Seith hir
selfe did blaze it abroad.

She declares, that she did sitt downe in the gate ordinarily.

Jonet Miller . . . declares, that she came and looked in at
Elspet Seithes door, did sie hir drawing a cheyne tether and
theirafter the said Elspet tooke the tether, and did cast it
east and west, and south and north. ^ She asked hir what she
was doing ; answered, "I an ewen looking at my kowes
tether." The said Janet affirmes, that it is not a yeir since
till Mertimes,^^^ and it is evidently knowne that she had not a
kow this sixteen yeir.

The said Elspet denyes all, and wold have used violence
to the said Jonet if she had bein permitted.

Jean Andersone . . . declared, that the said Elspet re-
quyred milk, and she gave her bread but no milk. And when
she went to milk her kow, she fand nothing but blood first,

[1 Spell.]

2 Witches were said to have had the power of making the milk of their
neighbour's cow flow into their own vessels, by drawing or milking (as
it was termed) a tedder in Satan's name, and circulating it in a contrary
direction to the sun.

[3 Martinmas.]

Trials for Witchcraft. 9 \

and theirafter blak water all that season. . . . She declared
also, that the said Elspet used to sit downe when she mett
any body.

Andrew Patrik, being confronted with the said Elspet is
questioned, if ewer he saw the said Elspet early or late in the
fold ? Answered, that he had sein hir severall tymes, and once
he saw hir in the morning, and he had a little dog who barked
despytefully at her : She desyred him, " Stay the dog."
He answered " I wold it wold worry yow." Theirafter the
dog newer eated. He affirmed also, that he saw hir amongst
these women dancing. She denyed all.

.... Margaret Boyd is confronted with the said Elspet,
and declares, that hir goodman, Robert Broun, went to death
with it, that Elspet Seith and other two did ryde him to deathe ;
which he declared before the ministers W3^fe, Mr. James Sibbald,
Scholmaster, and David Stennous, elder. She affirms also,
that he asked his wyfe, if she did not sie hir goe away ? She
feared, and answered him, that she saw not ; and immediately
he was eased.

Jonet Miller againe compeirs, and declares that hir hows-
band David Grahame, saw Elspet Seith and Helen Young
meitt, the one going one way, and the other another, the said
Elspet sat downe on hir knees, and Helen Young layd hir
hand on hir sho wider, and she spak some words to hir. The
said David Grahame questioning Helen Young on hir deadbed,
what she was doing then when they mate ? She answered,
that she was desyring Elspet Seith to witch him. He ques-
tioned hir, why she wold not doe it hir selfe ? She answered,
she had no power.

Isobel Blak called, and confronted with the said Elspet,
declares nothing, but that she used ordinarly to hurch downe
in the gate lyk a hare. *

September 20. — . . . This day compeirs Johne Blak, who
declared, that he saw a hare sucking a kow, and she run among
the hemp towards Elspet Seith's house.

December 6. — Elspet Seith, in the paroche of Balmirrinoch,
suspect of witchcraft, appeiring, the Presbyterie, considering

92 SiLpe7'stitioiis Belief and Practice.

that the town of Couper wold not assist in warding and watch-
ing the said Elspet, (according to the Act of ParHament,) and
not finding it possible to gett hir otherwyse tryed, having
called hir before them, did ordein hir, lykas she promysed to
compeir againe when ewer she showld be requyred.

KiNLOCH, pp. 136-15 1.
[Nothing more of this case.]

1650. Torryhurn. — 24th April. — Delated Robert Cusing
in Kincardine, who went to the man of Kilbuck-Drummond
for ane John Aitkine in Torriburn, for seeking helth to his
wyf, whom he allaidged wes witched.

27 of April. Robert Cousing cited, accused of his goeing
to the man of Kilbuck, for seeking helth to John Erskin's
wj^f in Torryburn — den3/ed altogether that ever he wes
employed in such a busines. . . .

30th Apryll 1650. The whilk day John Aitkene being
convened befor the session and examined for his alleged con-
sulting with witches anent his wyfe's sicknes, he confessed
as follows — that he, hearing a common report that James
Young being sick wes healed again by the help of Robert
Cousin in Kincardine, w^ent and asked James Young his wyf
concerning this ; that she bad him goe to Kincardine to Robt.
Cousing and hir daughter ; that he went to them, and that
the said Robert's wylf said to him that hir goodman brought
.... from the wyff 's son of Kilbuck a yellow gowen ^ which
healled hir father ; and that the said Robert Cousing agreit
with him to go to the said wj^ff of Kilbuck hir Sonne, to get
helth to his wyff, that he gave his wyff' s much ^ with him,
and that he returned with this answeare, that his wyff had
gotten wrong by thos whom he suspected ; that shee wold be
dead befor he went home, that her pictur wes brunt ^ that he

1 Probably this was the lucken gowen {i.e. the closed or locked gowen)
or globe flower. ... It used to be in great repute with the country-
people as a charm.

2 Cap, head covering.

2 An allusion evidently here to one of the means supposed to be

Trials for Witchcraft, 93

brought with him three pieces of rantries,^ and baid him lay
thes onder his door threshold, and keep one of them upon
himself with seven pickles of whyt,'^^ because seven wes set for
his lyf ; that he brought with him ane orange-coloured saw,^
whilk he did keep with himself, because his wyff wjas dead
before he came with it. . . .

14 May. . . . This day John Aitken, in presence of Robert
Cousing, did affirm that he, hearing report of him that James
Young wes healled by a yellow gowan which he brought to
him from the wyff of Kilbuk, and that he tok James Young's
wyff' s much with him ; that he came to James Young's hous,
and told him his errand. James Young answeared that
about bearsyd^*^ tyme bygone four years Robert Cousing
brought hom a yellow gowan ten myles beyond Dumblane,
from Drummond the wyff's son of Kilbuk, and caused him
goe to a south-running water and put in his neck and wash
himself three times all over in the water, and goe three tymes
withersones ^ about, and say, All the evel that is on him bee
on the go wen. John Aitkin offered him a firlot of corne and
twentie schillings of silver, which he was content with ; and
that he went away on Saturday in the morning, and returned
on Sunday and brought him the rantress, the pickles of whyt,
and the orange-coloured saw, and bad him keep a piece of the
rantree on him, and put a piece onder his door threshold, for
they wer set for his lyf also ; and the man told him his wyff
wold be dead or he cam home again, bot if shee wer alive to
put that saw on hir bak forgainst hir heart, and it wold tak
the heat out of it. . . . At length the said Robert Cousing
confessed all the premiss verbatim as is wreatten. Removed ;

employed by witches in carrying out their malevolent designs — by
exposing a waxen image of their victim to a slow fire, and thus causing
in him by their incantations a similar wasting and decay.

^ Same as rantle-tree. [2 Seven grains of wheat.]

•' Salve or ointment. [* Barley-seed.]

5 Also written withershins or widder shins, in a contrary direction to
the sun.

94 Stcpei'stitioiiS Belief and Practice.

he is apoynted to mak his repentance in sackcloth, according
to the ordinance of the Presbetrie.

Beveridge (2), vol. i. pp. 237-239.

For South-running water see (1588) Trial of Agnes Melvill,
p. 75. Also pp. 17, no.

1643. In Fife alone, in the course of a few months of the
above year, about forty persons were burnt for witchcraft.
Yet singular to say, we have no particulars of these burnings,
so common had they become, or so unimportant in the opinion
of the nation. The ministers used to thrust, or cause to be
thrust, long pins into the fleshy parts of these unhappy
women, to try if they were proof against feeling, or to extort
confessions from them. At other times, a suspected witch
was tied up by the thumbs and whipped, or had the flame of
a candle applied to the soles of her feet till she confessed.

Lyon, vol. ii. p. 56.

1650. A Witch's Pryer.— . . . 7th May : This day com-
perit marion Cunnynghame, who, the last day of April 1650,
gave in a complaint against Jonet huton, for calling her
witche and hanisht thee}, whitch complaint was not accepit
nor heard, because she did not consign her money for proving
the same. Bot the s^ Jonet huton appearand the s^ day
and hearing the cans for w^^ she was cited, Denyit y*^ she
calHt her a witche, bot affirmit y* the s"^ marion said over a
prayer ilk ny^ quhen she went to hir bed which wes not lawf \
.... The s^ Jonet being desyrit to repeat it, affirmed y' she
had hot a part yrof, whitch she said over as follows, viz. : — •
" Out throw toothe and out throw tongue, out throw liver and out
throw tongue, and out throw halie ham pan ; ^^^ I drank of this
blood instead of wine ; thou shall have mutiflre [?] all thy dayes
syne, the hitter and the haneshaw [?] and manie euil y no man
knowes." Upon the whitch the said marion being askit,
denyit the same altogidder. . . .

David Lindsay of Cavill gave in a copie of y® s'^ marion

\} Brainpan, head.]

Trials for Witchcraft. 95

Cunnynghame's prayer, repeated and said ouer to him be
herself as follows :— " Th& day is fry day, I shall fast quhill
I may ; to hear the knell of Christ his hell, the lord god on his
chappell stood, and his 12 apostles good. In came Drightine
dear lord of Almightine ; say man or Ladie sweet St. marie, q^
is yon fire so light, so bright, so far furthe fra me ; It is my
dear sone fessiis, he is naild to the tre ; he is naild weill, for he
is naild throw wynegare, throw toothe and throw tongue, throw
hail ham pan." . . . Being posed yrupon, she confest this
following viz. : — " Out throw toothe and out throw tongue,
out throw liver and out throw longue, and out throw the halie
ham pan." ; but denyit, be the death she must go to, thir
words following : — " I drank of this blood instead of wyne,
thou shalt have mutifire all thy days syne ; the bitter and the
baneshaw; and manie evil y* na man knawes."

After other " posings " and " takings " before the Presby-
tery, she was, until further findings, suspended from the
communion of the Kirk. — Henderson, pp. 321-322.

1650. On the 14th of May 1650, Janet Anderson presents
herself before the Session with a bill, in which it is declared
that Isobel Inglis and Marjorie Flooker have called her a
witch. She craves that the Session will investigate the
matter. . . . The appointed day arrives, and the reputed
witch and her accusers confront one another, before Mr.
Bruce [minister] and the other members of the Kirk-Session.
.... It is averred that Janet Anderson, coming into the
house where Andrew Kellock's child lay in its cradle, put a
mitten under its head, and ... by so doing, she bewitched
the child, and caused its death. The witnesses are all put
upon oath. Marjorie Flooker depones that she found Janet
Anderson's mitten under the child's head after its death, and
that she took the said mitten and cast it on the ground.
Isobel Inglis depones that she took the mitten, when it was
lying on the floor, and cast it into the fire. . . . Isobel further
declares that, when Janet Anderson knew that her mitten
was burned, she said, " What misters [necessitates] the mitten

96 Superstitious Belief and Practice.

to be burned, after the bairn is dead : for, if there had been
any ill in the mitten, it was past before the death of the
bairn." Other witnesses corroborate this evidence ; and
Andrew Kellock and his wife depone that Janet Anderson told
them, that on the very day that Robert Anderson got himself
hurt, he had called her "a trumpous (cross-tempered) witch,"
and her heart " sythed " (glowed with satisfaction) when she
saw him coming home in his hurt condition, holding his injured
arm " as if it had been a fiddle." Still further it was deponed
that James Murray had declared that he was going from
Aberdour to Whitehill one night, he heard " ane great guleing'^^
voice and dinne, in the hollow of the gait^^i ^e southold Couras
Aiker (the Cross Acre)," which greatly astonished him. , . .
[on advancing he saw] Janet Anderson, on her knees, scraping
the ground with both her hands, and uttering the most un-
earthly cries. He asked her what moved her to do this, and
she replied that she could not tell. . . . WiUiam Watson
deponed that, after Janet was delated to the Session she said,
in his house, " it might be that her spirit zeid (went) forth out
of her when she did not know of it. . . . She was . . .
released from prison ; for another notice we have of her is
after the lapse of nine years when she applies to the Kirk-
session for a " testimonial," or certificate of character, being
on the point of leaving the parish. The Session grants the
certificate, but are careful to note the fact that " she had been
accused of being a witch." — Ross, pp. 325-328.

1651. St. Monans. — . . . . Maggie was arraigned at the
bar of the sanhedrim, under the grave charge of being in com-
pact with the Prince of Darkness, by whom she had been
guilty of fell deeds, and caused meikle dool^^^ and wonder in the
neighbourhood. . . . She pleaded guilty to the charge —
confessing the manner in which she became possessed of
the familiar spirit, and for what purpose. . . . The trial
was consequently short, the conviction easy, and the sentence
divested of all dubiety, viz. : — That ane great pile of faggots

[1 Howling.] [- Road.] [3 Grief.]

Trials for Witchcraft. 97

be upbigget on the Kirk Hill the morrow morning, after whilk
she sail be forth brought and laid thereon, where she sail
suffer the pains of devouring fire in face of the noontide sun
of heaven, that all may take warning, and avoid sic like
affinity, league, or compact with the wicked spirits of darkness.
Meanwhile, two sergeants ^ shall watch her with eidence
to prevent slumber and escape. . . . The process of watching
was . . . [that] whilst one of the guards, with a large sounding-
horn, continued to assail her ears with intermitting blasts in
rapid succession, the other assiduously applied the witch-
goad ^ in order to test her consciousness. To this strange
ordeal was the ill-fated wretch subjected for nearly twenty-four
hours, until the erection of the fatal pile was completed, she
was then brought forth pinioned, and extended on its summit ;
when the beadle judiciously applied his lunt,^^^ and the whole
combustible materials, in a little space, exhibited a most
stupendous and appalling conflagration. . . .

The pile being consumed, the beadle's next business was to
scatter the ashes towards the four winds of heaven, and collect
the fragments of the burnt bones which remained, and deposit
them in the Brunt Laft, to which allusion is made in another
section of this work.* This is the last witch that is said to
have suffered the flames in the territories of St. Monance,
though tradition teems with prodigious exploits performed
by such characters long subsequent to this period.

It may be observed in conclusion, that the three ancient
elbow-chairs which were placed on the Kirk Hill during the
execution, and occupied by the civic authorities, are still in

^ Certain officials of the catchpole species, who, at that period, were
annually appointed by the feuars, as conservators of the peace.

2 This was a sort of wooden instrument somewhat in shape of a
paddle, having the flat end stuck full of pins. This instrument was
occasionally brought into collision with various parts of her body, in
order to keep the witch moving, that sleep might be effectually
prevented.

[3 Torch or match.]
^ vSee p. io6.

98 Superstitious Belief and Practice.

the Town-hall, and occupied by their successors on all judicial
occasions. — Jack, pp. 61-64.

1653. Newburgh. — In the minutes of the proceedings of
the Kirk session of Newburgh, there is a record of the examina-
tion of a woman, named Katharine Key, on a charge of witch-
craft, and " for cursing the minister." An imprecation from
a reputed witch at that period was heard with dread, and was
believed to be followed by certain fulfilment ; Katharine Key
was therefore brought to trial, and but for a concurrence of
circumstances favourable to her, she would have suffered the
same 01 a worse fate than Grissell Gairdnen . . .

Sep. II. Compeired Katharine Key denyed that she cursed
the minister, but that she cursed these who . . . cause the
minister debar her [from the communion]. . . .

The whilk also the minister gave in against her severall
points y* had come to his hearing which he desyred might be
put to tryel.

" I. That being refused of milk from Christian Orme, or
some other in David Orme's house, the kow gave nothing but
bluid, and being sent for to sie the kow, she clapped the kow
and said the kow will be weil, and theirafter the kow became
well.

"2. That John Philp having ane kow new calved, that the
said Katharine Key came in and took furthe ane peitt fyre
and y* after the kow became so sick that none expected she
would have -lived, and the said Katharine being sent for to
sie the kow, she clapped the kow, and said the kow will
be Weill enough and she amendit.

"3. That the minister and his wyfe haveing purpose to take
ane chyld of theiris from the s^ Katharine which she had in
nursing, the chyld wold sucke none womans breast, being only
ane quarter old, bot being brought back againe to the said
Katharine presently sucked her breast.

" 4. That theirafter the chyld was spayned ^^' she cam to see
the chyld and wold have the bairne in her armes, and yrafter

[1 Weaned.]

Trials for Witchcraft, 99

the bairne murned and gratt in the nyght and almost the
daytyme, also that nothing could stay her untill she died,
nevertheless befoir her coming to sie her, and her embracing
of her took as weill w* the spaining and rested as weill as any
bairne could doe.

"5. That she is of ane evil brutte and fame and so wes
her mother befoir her. ...

The accusation contained in the fifth charge of the indict-
ment, that " her mother befoir her was of evil bruit and fame "
was of momentous import ; judge, jury, and people firmly
believing that occult powers descended by blood from mother
to child. . . .

1655. 3d Junii Kathrin Key compeired befoir ye session
having been befoir the presb : "^^^ the minister declaird he was
appointed be the presb : to intimatt out of the pulpitt anent
Kathrin Key if any person had any thing to lay to her charge
anent witchcraft, or relating yrto they sould compeir befoir
ye session, and yrafter she to be admitted to her repentance
for cursing the minister and session if nothing anent the former
came in against hir.

10 Junii Ye session sittmg, ye beddell was desyred to call
at ye church door if y* y^ wer any y* had any thing to say
against Kathrin Key they sould compeir, he having called
3 severall tymes, and none compeiring ye session appoints her
to compeir on the public place of repentance the next Saboth,
for cursing the minister and Session. . . .

It is more than probable that the accused was thus leniently
dealt with, from the salutary influence of the English judges
appointed by Cromwell at this very period to administer the
law of Scotland ; they havmg expressed their determination
to inquire into the tortures that were used to extort confession
from the unhappy victims of popular superstition.

Laing, pp. 223-228.

1675. Culross. — Catherine Sands confest that to be re-

[^ Presbytery.]

I GO Superstitious Belief and Practice.

venged of her brother who had wronged [her] in parting of her
father's goods, and gear ; she was brought under the Devil's
service who appeared to her in the likeness of a Gentleman.
And in the first place caused her renounce Christ and her
Babtism, and give her self over both soul and body to his
service by laying one ot her hands to the Crown of her head
and the other to the sole of her foot &c. . . . Isabel Inglis
confest that . . . the Devil . . . caused her resign her self
to him ... in the way and manner confessed by Catherine
Sands. And furder confessed that her spirits name was Peter
Drysdale and her name which he gave her is Serjeant.

Janet Hendry made the like confession with the two
Icrmer. . . . That her spirits name is Lawrie Moor and that
the name he gave her is Major.

Agnes Hondry confessed . . . And Declares that her
spirit's name is Peter Selanday but remembers not what name
he gave her.^^^ . . .MSS., vol. i. pp. 322-323.

Dec. 1691. Dysart. . . Complains Margaret Halket upon
Euphan Logan that the said Euphan did maliciously abuse
me in my credit and reputation by calling me a witch, and
saying that I bewitched her brewings and several other such
expressions ; and upon Saturday last, she came to Alex' Laws
house and abused me and flew in my throat, and if Alex^
Law had not rescued me, she would have destroyed me. . . .

Chatherine Cragie being examined, depones that she heard
Euphan Logan say that her brewings went wrong, and that
she could blame no person but Margaret Halket. . . .

Elspeth Mitchell being examined depones — Euphan Logan
flew to Margaret Halket's head and that Alex'^ Law red them ;

[^ The desire to ascertain whether the accused has been guilty of
renunciation of baptism, explains the persistence of the questioning
as to the names by which the Devil was supposed to have called them,
the presumption being that if they were habitually called by a name not
given to them in Christian baptism, they could only have received
that new name from Satan after renunciation of the baptism by the
Church. — Dr. Joseph Anderson, Pro. Soc. Ant. Scot. vol. xxii. p. 244.]

I

Trials for Witchcraft. loi

and that the said Euphan said she came to get hlood, of her,
and that she heard her at other times call her witch. . . .

Fined five pounds Scots, and remain in prison until payment
thereof. — Muir, pp. 54-55.

1701. Anstruther.—h.^ri\ 15, 1701. The Kirk-Session of
Anstruther Easter met. — Inter alia — Elizabeth Dick cited,
called and compearing confessed she came to Anstruther Miln
and sought an alms for God sake but being refused went away,
and being sent for a little tyme after to the Miln confessed
she saw the meall of an red colour, and that she said God be
in the Miln, and sitting down she said God have an care of me
for my heart is louping, and presently the Miln went right and
the rest of the meall came down white. James Osten, in the
Miln being one of the witnesses cited, called and compearing
confessed that when he was grinding at the Miln, as the Mill
was set on, and a handful of his pease meale ground while
Elizabeth Dick being in the Miln immediately after she went
out the meale changed its colour and cam down red at which
the miller caused grind some sheeling-seeds they came down
red also. A little after the meale came to its own colour. . . .
Peter Oliphant's wife cited, called and compearing confessed
that as he was grinding meall at the Miln Elizabeth Dick came
in and sought an alms which she refused, whereupon the above
said Dick went away and immediately the Miln went wrong,
and the meall turned red, presently she sent for Elizabeth
Dick and gave her an handful of the red meale, at which Eliza-
beth Dick said God have an care of me for my heart is louping
and presently the meall turned white and the Miln came right.
The Session thinks fit to refer this entirely to the Presbytery.

Murray.

1704. Witch's Confession (from Torrybum Session Re-
cords).— Torryburn, 29th July 1704. — . . .

Lillias Adie being accused of witchcraft by Jean Neilson,
who is dreadfully tormented, the said Lillias was incarcerate
by Bailie Williamson about ten of the night upon the 28th of

July.

I02 Superstitious Belief and Practice.

Lillias being exhorted to declare the truth, and nothing but
truth, she replied, what I am to say shall be as true as the
sun is in the firmament.

Being interrogate if she was in compact with the devil, she
replied, I am in compact with the devil, and have been so since
before the second burning of the witches in this place. She
further declared, that the first time she met with the devil was
at the Gollet, between Torrybum and Newmilne, in the har-
vest, before the sun set, where he trysted to meet her the day
after, which tryst she kept, and the devil took her to a stook
side, and caused her renounce her baptism ; the ceremony
he used was, he put one hand on the crown of her head, and
the other on the soles of her feet, with her own consent, and
caused her say all was the devil's betwixt the crown of her
head and the soles of her feet ; and there the devil lay with
her carnally ; and that his skin was cold, and his colour black
and pale, he had a hat on his head, and his feet was cloven like
the feet of a stirk, as she observed when he went from her.

The next time she saw him was at a meeting at the Barnrods,
to which she was summoned by Grissel Anderson in Newmilne,
about Martinmas, their number was about twenty or thirty,
whereof none are now living but herself. She adds, it was a
moon-light night, and they danced some time before the
devil came on a ponny, with a hat on his head, and they clapt
their hands and cryed, there our Prince, there our Prince, with
whom they danced about an hour.

The next time was at a meeting at the back of Patrick Sands
his house, in Valleyfield, where the devil came with a cap
which covered his ears and neck ; they had no moonlight.
Being interrogate if they had any light, she replied, they got
light from darkness, and could not tell what that light was,
but she heard them say it came from darkness, and went to
darkness, and said, it is not so bright as a candle, the low
thereof being blue, yet it gave such a light as they could
discern others faces. There they abode about an hour, and
danced as formerly. She knew none at the meeting but
Elspeth Williamson, whom she saw at the close of the meeting

I

Trials for Witchcraft. 103

coming down by the dyke-side ; and she said, she was also at
another meeting in the Haugh of Torry, where they were
furnished with the former light, and she saw Elspeth William-
son there also.

July 31st, 1704. — . . . . LilHas Adie adhered to her former
confession, and added, there were many meetings she was not
witness to, and was at many of which she could give no
particular account. ...

Being interrogate if the devil had a sword, she replied, she
believed he durst not use a sword ; and called him a villain
that promised her many good things when she engaged
with him, but never gave her any thing but misery and
poverty.

The last meeting ever she was at, was 14 days after the
Sacrament, in the month of August 1701, upon the minister's
glebe where the tent stood, their number was 16 or 18, whereof
Agnes Currie was one. She added, that she made an apology
to the meeting, because she could not wait upon them all the
time, being obliged to go to Borrowstouness that morning's
tide. She added, that she heard Jean Neilson was with a
devil, and troubled with a fit of distemper, but declared
she never wronged her, though the devil may do it in her
likeness.

Elspeth Williamson being called, came into the prison where
the session sate and being interrogate if Lillias Adie had any
envy at her, she answered, she knew no envy she had at her.
Lillias being interrogate if Elspeth Williamson was guilty of
witchcraft, she replied, she is as guilty as I am, and my guilt
is as sure as God is in heaven. . . .

August 19. . . . Lilhas Adie confessed that after she entered
into compact with Satan he appeared to her some hundred
times, and that the devil himself summoned her to that
meeting which was on the glebe, he coming into her house
like a shadow and went away like a shadow. . . . She added,
that the devil bade her attend many meetings that she could
not attend, for age and sickness ; and though he appeared

I04 Superstitious Belief and Practice.

not to her when there was company with her, yet he appeared
to her like a shadow, so that none could see him but herself.
At another time she said, that when she renounced her baptism,
the devil first spoke the words, and she repeated them after
him, and that as he went away she did not hear his feet on
the stubble.

August 29th 1704. — Lillias Adie declared some hours before
her death, in audience of the minister, precentor, George
Pringle and John Paterson, that what she had said of Elspeth
Williamson and Agnes Currie was as true as the Gospel ; and
added, it is as true as the sun shines on that floor, and dim as
my eyes are I see that. . . .

Lillias Adie died in prison and was buried within the sea-
mark at Torryburn. — Webster, pp. 27-34.

[For the trials of other Torryburn witches — Elspeth
Williamson, Jean Neilson, Agnes Currie, Mary Wilson and
Helen Kay — see Webster, p. 34 ; Chambers (2) vol. iii. pp.
298-9.]

1704. Pittenweem. — Peter Morton, smith at Pittenweem,
being desired by one Beattie Laing to do some work for her,
which he refused, excusing himself in respect he had been
pre-engaged to serve a ship with nails, within a certain time,
so that till he had finished that work, he could not engage in
any other ; that notwithstanding, the said Beattie Laing
declared herself dissatisfied and vowed revenge. The said
Peter Morton, afterward being indisposed, coming by the
door, saw a small vessel full of water, and a coal of fire slockened
in the water ; so perceiving an alteration in his health, and
remembering Beattie Laing's threatenings, he presently
suspects devilry in the matter, and quarrels the thing. There-
after, finding his indispositions growing worse and worse,
being tormented and pricked as if with bodkins and pins, he
openly lays the blame upon witchcraft, and accuses Beattie
Laing. He continued to be tormented, and she was by warrant
apprehended, with others in Pittenweem. No natural reason
could be given for his distemper, his face and neck being

Trials for Witchcraft. 105

dreadfully distorted, his back prodigiously rising and falling,
his belly swelling and falling on a sudden ; his joints pliable,
and instantly so stiff, as no human power could bow them.
Beattie Laing and her hellish companions being in custody,
were brought to the room where he was ; and his face covered,
he told his tormentors were in the room, naming them. And
though formerly no confession had been made, Beattie Laing
confessed her crime, and accused several others as accessory. —
The said Beattie having confessed her compact with the devil,
and using of spells ; and particularly her slockening the coal
in water ; she named her associates in revenge against Peter

Morton, viz. Janet Corset, Lillie Wallace, and Lawson,

had framed a picture in wax, and every one of the forenamed
persons having put their pin in the picture for torture. They
could not tell what become of the image, but thought the devil
had stolen it, whom they had seen in the prison. — Beattie
Laing likewise said, that one Isobel Adams, a young lass, was
also in compact with the devil. This woman was desired to
fee with Beattie, which she refused : and Beattie let her see
a man at the other end of the table, who appeared as a gentle-
man, and promised her all prosperity in the world : she
promised her service to him ; and he committed uncleanness
with her, (which she said no other had done before) and he
put his mark in her flesh, which was very painful. She was
shortly after ordered to attend the company to go to one
McGrigor's house to murder him. He awakening when they
were there, and recommending himself to God, they were
forced to withdraw. This Isobel Adams appeared ingenuous
and very penitent in her confession ; she said, he who forgave
Manasseh's witchcrafts, might forgive hers also ; and died
very penitent, and to the satisfaction of many.

This Beattie Laing was suspected by her husband, long
before she was laid in prison by warrant of the Magistrates.
The occasion was this ; she said, that she had packs of wool
coming from Leith to her, which she was to sell at Auchter-
muchty fair ; and they being longsome in coming to the
market, he said, " It would not be in time for the fair." She

■io6 Sniper stitious Belief and Practice,

desired him to go to the market, for she was sure her merchant
would not fail her. He went off long before her ; and when he
came to the town, he found her before him, and two packs of
very good wool, which she instantly sold ; and coming home
with a black horse which she had with her, they drinking till
it was late in the night ere they came home, the man said,
" What shall I do with the horse ? " She replied, " Cast the
bridle on his neck, and you will be quit of him." And as her
husband thought, the horse flew with a great noise away in
the air. — They were, by a complaint to the Privy Council,
prosecute by her Majesty's Advocate 1704, but all set at liberty
save one, who died in prison, in Pittenweem. Beattie Laing
died undesired, in her bed, in St Andrew's ; all the rest died
miserable and violent deaths. — Sinclar, pp. 257-260.

For " Additional Particulars," " A Just Reproof," etc.,
see Sinclar, pp. xlviii-xcl; Cook, pp. 49-149; Chambers (2),
pp. 299-302 ; and cf. infra, p. 355.

Brant Laft. St. Monans. — In the upper regions of the
Kirk, accessible by a stair in the steeple, there was a certain
peculiar recess called the " Brunt Laft." Respecting the
origin of this title there is only one opinion extant. . . .
During the benighted ages of superstition and priestly domina-
tion [!], numerous were the helpless victims that perished in
the flaming faggots under the conviction of witchcraft ; and
St. Monans being much infested with such notable beings,
was not behind in the discharge of its duty. The Kirk
Hill was the arena where such flagrant exhibitions formerly
took place ; the beadle being the principal executioner.
After the faggots were exhausted, his special duty was to
scatter the ashes towards the four winds of heaven, and to
deposit the burnt fragments of the bones in the recess before
mentioned in order to record the transaction. Hence it was
denominated the " Brunt Laft."

This barbarous practice, however, may be said to have been
totally annihilated by King James's ingenious method of
proving witches, namely, when any one was accused of being

Trials for Witchcraft.

107

uncanny, she was put in a balance against the family Bible,
and her preponderance was the proof of her innocence ;
because the Bible, being the Word of God, was more than
sufiicient to outweigh all the works of the devil ; and she was
accordingly acquitted. — Jack, pp. 136-137.

VIII. THE MAGIC ART.

I. Spells.

How to sink a boat. A Warlock's Instructions. — 5/.

Monans. Place a tub, brimful of water, in some unfrequented
locality from which you can command a full view of the boat
as she leaves the harbour ; then take a wooden caup [?], and
float it upon the surface about the centre of the tub, and whirl
it seven times round (for seven was always considered a magical
number), keeping your eyes all the while steadfastly fixed on
the boat, and your heart on the design. And when you
think that the boat has parted a sufficient distance from the
shore, then whummel, or invert, the caup with a sudden
jerk, and you will see the accomplishment of your desire.

Jack, pp. 58-59.

Curse. St. Andrews. — Catherine Fraser was, on the 12th
Apiil, 1660, arraigned before the Kirksession of St. Andrews for
cursing Alexander Duncan and his horse, " for having raised
some fulzie [?] belanging to her, after which the horse took
disease and died in short space. — Rogers, vol. ii. p. 201.

Evil- eye. Dunfermline. — ^The writer . . . remembers very
well the case of an elderly woman who had a cow, the con-
dition of which give [?] her much concern. A neighbour asked
her one day. " Whaur are ye gaun wi' your coo the day,
Janet ? " To which she replied, " I'm gaun to sell her ;

she'll dae nae mair guid wi' me, for auld Meg has cuissen

an ill e'e (an evil eye) on her ! " — Stewart, p. 41.

The Magic Art. 109

2. Charms.

Kirkcaldy. — 1616, Aug. 2 — Compeired Isobel Harvie . . .
confesses that being asked for God's sake, she said :

Three bitter has the bitten
Evill hart, evill eye, and evill tongue,

Almost three ply
But wyl be Father, Sone, and Holly Ghost.

and said she learned it from ane wayfairing man.

Macbean, p. 343.
Dysart. — Sept. 10, 1640 — Compeired Margaret Lindsay in
the bridg of Kirkcaldie delate for charming. Viz. spitting
in a bairnes face of the fallen sicknes confessed the samyne.

Stevenson, p. 187.
Markinch. — Dec. 31, 1643 . . . Compeared Janet Brown,
and . . . confessed that she did charm two several persons —
. . . The words of the charm are these :

" Our Lord forth raide.
His foal's foot slade ;
Our Lord down lighted
His foal's foot righted
Saying : Flesh to flesh.
Blood to blood.
And bane to bane.
In our Lord his name."

Being posed who learned her the foresaid charm, answered,
" ane man in the parish ot Strathmiglo." — Chambers (2),
vol. ij. p. 153 ; Cunningham (2), p. 51 ; Rogers, vol. ii.
p. 200.

1644. Culross. — 23rd June. Adam Donaldson cited,
accused for charming of kine and horse — denyed.

30th June. The witnesses concern mg Adam Donaldson
his business, were examined ; and imprimis, John Bird
[deponed that Adam Donaldson said to him he coft [bought]
a cow at a tvme in Dumblane Fair, and brought hir home

1 1 o Superstitious Belief and Practice,

to his hous, but she could give no milk ; and purposing to
tak her back to the place where she came from, by the way
he met with a woman who asked him where he was going.
He answered as before. The woman said, " Good man, ye
need not be so hastie ; tak hir back again, and pat a piece
of rantle-tree ^ under her taille, and say thrice on yoar knees,
Lord Jesus, send me milk," which he did accordingly, and
the cow gave milk in abundance, more than ever before or
since : and farther, he confessed that ever since to this tyme
he had rantle-tree under his kines tell [tail]. . . .

John Henderson, examined anent the premiss, deponed
that he baid him, when he was to buy a cow, lead hir home
himself, milk her himself, and drink the milk himself, and
all the divels in hell should not have power over hir ; and
if he wer to buy a horse, the first south-running water he
came to, light of with the horses hinder feete in the water,
and tak up a handfull of sand out of the water, and three
severall tymes straik the horse back from his forret to his
shoulders, and then to his taile, and all evill spirits should
not have power to wrong his horse in knee nor thigh.

Beveridge (2), vol. i. pp. 208-209.

1693. Culross. — 29th June. John Young, in the Valley-
field, delated for charming, summoned, called, and appearing,
interrogated as to his charming, declared as follows — viz.
that being some time ago called to cure a certain sick person,
he used these words : " Little thing hath wronged thee, nothing
can mend thee, hut Father, Son, and Holie Ghost, all three, and
our sweet Lady. In eternitie, let never wax, hut away to the
waine, as the dew goes of yeard and stane. I seek help to this
distressed person in thy name." He likewise acknowledged
that he used the same words in curing of a woman in the

1 Another name for the rowan or mountain-ash, which was supposed
to possess great efficacy in warding ofif the malevolent designs of witches.
The old rhyme is —

" Rantle-tree and red thread
Puts the witches to their speed."

The Magic Art. \X\

Blaire, who was for years thereafter weell ; and that by the
same words he cured Robert Bruce in the Shyres miln, — and
the disease these persons had, he said was a splen, which
he seemed to the session to understand as of a disease put
upon them through envy and splen. And being interrogat
if he used any gestures or postures whiles he was pronouncing
these words, he could not deny but that first he rubbed his
own hand upon a bare stone, and rubbed the breast, stroaking
it 3 times, of the person affected ; and seemed to say that
he prescribed the use of some herbs to the patient. The
session did unanimously conclude him guilty of charming ;
whereupon being again called, the minister did endeavor to
hold out the evill of his way, telling him that " his cures were
not effected without the help of the devill, and not only to
forbear the same in tyme comming, but to mourn before
God, and to seek mercie through Christ for using of the divell's
prescriptions, and that the witches and warlocks used God's
words and made mention of the name of God and Christ in
theire services," and he being removed the session did think
fit to advise with the presbetrie how to carrie with him.

Beveridge (2), vol. ii. pp. 18-19.
1711. Falkland. — In 1711, Agnes Hood and Jean Moncrief,
in Falkland and Auchtermuchty parishes respectively, were
reported to the Presbytery of Cupar as being accused of
using a charm to cure a child, by the former " taking it in
her arms and carrying it about an oaken post, expressing
the words, Oaken post, stand thou ; Bairn's maw (stomach) ,
turn thou ; In the name of the Father, of the Son, and of
the Holy Ghost, turn the bairn's maw right."

Campbell, p. 462, note.

1719. Culross. — 20th October. This day Charles Rid . . .
compeared before the session complaining . . . that James
Mathie . . . had slandered his wife, in so far as he charged
her with using charms. . . .

One of the witnesses adduced in this case Deponed that
he heard James Mathie say that the said Janet Morison,

1 1 2 Superstitious Belief and Practice.

[Raid's wife] while going to chum her milk, used to go about
her house, that she might be the first foot, and when she gave
any person a drink of milk, she always put salt in it ; as
also that he heard the said James Mathie say that the fore-
said Janet Morison would not milk her kine m the same
place where they calved, but in a certain place destined by
her for that end. . . . — Beveridge (2), vol. 2, pp. 112-113.

Magic Square. Worthy divines kept this personage

\i.e. the devil] at bay by means of a magic square, a

magic circle, or a talisman. The peculiarity of a magic

square is that you can read it in any direction — east, west,
north, or south, or angle-wise — and the cumulative number
is always 18.

Thus:

Allan, p. 26.

5

10

3

4

6

8

9

2 i 7

3. Amulets.

Saintly Relics. The Exchequer Rolls testify to . . . the
expenses of the Crown for the outlay attending the trans-
mission from Dunfermlme to Stirling Castle via Inverkeithing
of the chemise or sark of St. Margaret, as a guard to Mary
of Gueldres, queen of James II., against any dangers which
might be impending over her Majesty on the occasion of
the birth of the Prince Royal, afterwards James III. The
garment in question seems again to have been sent for at
the birth of James V.— Beveridge, p. 33.

The account of the bailies of Inverkeithing, audited nine
days after the Prince's [James III.] birth, and going back to
9th June 1450, has a memorandum appended to the effect
that 6s. are to be allowed in the next year's account, " pronaulo
Willelmi Crag, deferentis camisiam beate Margarete regine

The Magic Art. 113

ad dominam nostram reginam in suo puerperio injra tempus
compoti " (page 447). The " puerperium " was therefore the
birth of James III., and not the premature confinement of
19th May 1450. " Sanct Margaretis sark " was put to the
same use at the birth of James V.

Exchequer Rolls, v., p. Ixxxiii, n.

Bloodstone. Wemyss. — In the will of Anna Balfour Lady
Elcho, dated 1649, she bequeaths among other things to
her son John " the bloudston and bloudston braislett, withe
Doctor Arnot's stone that is for the wimen in traveill, withe
the drad routt," p. 232. To her daughter Agnes she leaves
her " teid ston ring, with my leither beilt I gait from Dokter
Arnott." — Memorials of the Family of Wemyss of Wemyss,
vol. ii. pp. 232-233.

Amber-beads. St. Monans. — Grizzle . . . ingeniously con-
cealed in the folds of [the infant's] inner garments, a large
lammer [amber] bead, ever famous for its mystic virtues in
repelling the invisible operations of fairy influence supposed
to have been often exercised upon these defenceless beings.

Jack, pp. 89-90.

Horse Shoe. Dunfermline. — Even now, the virtue of a
horse-shoe nailed on the door of the stable, byre, or kitchen
is still in many quarters believed in, and is considered a
panacea against witchcraft. — Stewart, p. 42.

The people of Buckhaven seem to have been free from
the old superstition regarding the horse-shoe charm.

Graham, p. 222, note.

St. Monans. — A horse-shoe, that has accidentally quitted
its hold of the hoof after having apparently endured
much service is esteemed an invaluable acquisition by
the weight of fatality, . . . more particularly, if it possess
in itself as many nails as are sufficient to attach it securely
to any other place. Accordingly, some have articles of this
kind fastened on the back of their doors, some on certain

114 Superstitious Belief a^td Practice.

parts of their boats, and others have been known to carry
them concealed about their persons. But . . . the lucky
possessors of them are comparatively few, and are always
the subjects of invidious animadversion. . . .

This magical magnet, which is supposed to influence the
wheel of fortune, possesses no such inherent virtue unless
it be honestly obtained, by dint of chance, just where it fell
from the foot of the sprightly animal. — Jack, pp. i66, 167.

See Fishermen's Freits, ch. ix., p. 127, and Appendix, pp.
390^ 419-

Scarlet Thread. St. Monans. — Scarlet thread is reckoned
an infallible preventative [sic] of witchcraft, and it is extremely
rare to find a hook fastened to the line with thread of any
other colour. — Jack, p. 167.

Salt. It was a common thing to throw salt on the fire
if one's house had been visited by any one who was reported
to be " no canny." — Stewart, p. 41.

4. Divination.

Burning a Heart. Strathmiglo 1743. . . . Francis Gil-
more (Laird) of Over Pitlochy, with three of his servants,
viz, Francis Page, James Page, and Robert Robertson, had
been cited to attend the Session upon a flagrant report of
having been guilty of using a charm, in order to find out
the person who, as they apprehended, had been the cause
of the death of severalls of Francis Gilmore his beasts. . . .
Francis Page compeared, and being interrogate anent their
burning of the Heart of one of their master's beasts, and
the reasons of their using that charm, and how they were
employed in the time of it. Answered, that the heart of
the beast was taken out, and that his master brought it
out of the corn yard and asked if he would burn it, adding
that others had done so, and the rest of their Beasts throve
the better ; upon which the heart was taken into the old
Goodwife's house, and there burnt in the fire. He further

Plate II.

FISHERMAN TYING ON HOOKS, BUCKHAVEN.

To face p. 114.

The Magic Art. 115

owned that he had heard that folk, upon burning the heart
of a beast in this manner, had made a discovery of the person
who had wronged the Beast that had dyed, but said this
was not the design in the present case, but because folk
said that the rest of the Beasts lucked better, and that the
rest lived afterwards. And further said, that he and his
neighbours did sing no part of a Psalm, nor prayed, nor
had Bibles in their hands during the time the heart was
burning ; but that he had a pair of syllabling Catechisms,
and his brother James had Vincent's Catechism in his hands
and he did not know what the other lad had. . . . James
Page being sisted before the said Session, owned that he
was present at the burning of the heart of the Beast and
that it was certainly done with a design to make a discovery
of the persons who had wranged his master's beasts ; that
the family all knew of it, and that his master in part bad
[bade] do it ; and agreed with his brother in all other circum-
stances of his Declaration. — Campbell, pp. 462-463.

Sieve. Aberdour. — ist August, 1669, John Lister appears
before the Kirk-Session, and gives in a bill against John
Wardone, John M'Kie, and Jane Shaw, who he alleges, said
that he " turned the riddle.". . . Divination by a sieve
was performed in this manner. " The sieve being suspended,
after repeating a certain form of words, it is taken between
the two fingers only, and the names of the parties suspected
repeated, he at whose name the sieve turns, trembles, or
shakes, is reputed guilty of the evil in question.". . . It
was sometimes practised by suspending the sieve by a thread,
fixing it to the points of a pair of scissors, giving it room
to turn, and naming as before the parties suspected.

Psalm-book and Key. At the same meeting of Session,
it came out in the evidence led, that John Lister, having
lost some thread, said in the hearing of others , . . that
he would make it come back again ; and one of the elders
having asked him how he would effect this, he replied that
he would make " a Psalm-book and a key " do it. The

1 1 6 Superstitious Belief and Practice.

chief virtue of this mode of divination lay in the circumstance
that many believed it to be effectual ; and many a time
the thief, afraid of being detected, found ways and means
of restoring the stolen property ; whereupon the diviner got
credit for supernatural skill. . . .

Bible and Key. In 1678 ... a girl, named Isobel
Mercer, went into Harry Tod's house and showed a number
of people how, by means of a key and a Bible, she could
find out secret things. Being brought before the Session,
Harry Tod deponed that he saw Isobel Mercer put a key
into a Bible, and then she uttered the words, " By St. Peter
and St. Paul, such a thing as she desired to know shall come
to pass or be true " ; whereupon the key and Bible turned.
It is not very clear how secret things were discovered in
this way ; in all probabilit} it was by the key pointing
to some word or text. . . . The Presbytery came to the
conclusion that the practice " savoured of diabolical arts
and indirect contract with Satan.". . . She and all who
witnessed the exhibition ... to appear before the pulpit,
and crave pardon from God and the congregation.

Ross, pp. 334-336.

Kirkcaldie, March nth, 1646. — Compeired David Wood
sailor confessed he turned the key in Kirkcaldie, and that
he learned it in ane English ship where some of the companie
wanting something they took the Byble and enclosed ane
key into it and read the 50 psalm at the 18 verse and named
all the names in the shipp and when they lighted upon the
man whom they suspected the key turned about.

Stevenson, p. 293 ; Macbean, p. 20.

Kirkcaldie, Mali 20, 1646.^-Compeired James Kininmonth
who declaired that he haveing wanted some gold and his
W5rff haveing suspected Janet Dick to have tain it he went
to hir and demandit hir anent it whilk she denyed and cursed
him and he hard that she had turned the key for it and that
it was one or two days after that she did it first and that
it was in Margaret Mastersons houss who helped hir and

The Magic Art, 117

that she read the psalm hirself and hir owne name and the
names of Margaret Lundie and Rachel Lamb and the said
James Kininmonths name and that the key turned at the
nameing of his name. — Stevenson, p. 295.

Sortes Virgilianae. It was sometimes usual to refer to
the thirty first chapter of Proverbs in order to ascertain
one's fortune. This chapter contains thirty-one verses, and
if persons referred to the verse corresponding with the day
of the month on which they were born, there they would
be told their fortune. . . . Even now many people open the
pages of that sacred book at random, as it were, to ascertain
thereby what they consider the Divine will concerning them.

Stewart, pp. 42-43.

Ordeal by touch. Kirkcaldie, 1662 Jun. 16. — In the after-
noone, at Kirkcaldie one George Grive, maltman ther, was
killed by the shot of a pistoll by his owne Sonne, for
the son fyred upon his father deliberately and one sett pur-
pose, while his father was turning the malt kill, and shott
him throw the head ... In the night tyme, he came to
the stabell and tooke out one of the horse, and came to the
kill and tooke out his fathers corps, and layd on the horse,
and tooke the same to the sands ther, and threw it over
the Craige as you goe to the West Bridge ; and returning
he . . . stabelled the horse againe. Not long after, he returns
to the stabell and tooke out the same horse to goe for the
coalls, bot after the horse was drawen, he wold upon no
account goe with him, bot he was forced to put up this horse
againe, and take ane other horse. . . . The next morning
this murther is noised abroad, bot none wold confesse. Att
lenthe this wretched son is challenged for itt, bot he denys
that he knew any such thing ; and he is had to the corps,
bot the corps did not bleide upon him, (for some affirme
that the corps will not bleid the first 24 hours after the mur-
ther) : however, he is keiped, and within some hours after
he is had to the corps againe, and the son taken the father
by the hand, the corps bleids at the nose, bot he still denys.

1 1 8 Superstitious Belief and Practice.

Also, the mans wife is brought, and they cause hir touch
hir husband, bot he did not bleide : for some supposed hir
to have a hand in this murther, bot she did not acknowledge
any thing. At lenth the son is brought to the tolbuith,
and shortly after he calls for the minister, and confesses
this horrid fact, telling that he was the only man that did
it, and purges the woman, and any other whom they sus-
pected. Some dayes after he was put to deathe att Kirke-
kaldie, and his body put up on a gibett att Kirkekaldie,
above the towne. — Lamont, pp. 150-151.

Aberdour, 1667. — In the month of May 1667. A dead
child had been found at Easter Buchlyvie. . . . The mother
was brought into the presence of her dead child, and made
to touch it. . . . The sight [and] the touch not [having]
proved potent enough . . . the dead child ... is put into
its mother's arms. . . . [When] " the child's mouth was seen
to open, as the by-standers were ready to testify." This
was considered . . . equivalent to a cry for vengeance on
its murderer. The mother immediately afterwards confessed
her guilt.— Ross, pp. 336-337-

Dumb Soothsayer. Culross. — 14 October 1718 — John
Harroer tenant in Balgownie, came in before the session,
and alleged that he was very much lesed ^^^ by George Mickle-
john, his neighbour, whose house was broken by thieves
in the nighttime the last week. He had recourse to a dumbie
upon Sabbath was eight days, who refusing to answer them
that day, they went to him upon the Monday, desiring him
to make discovery who it was who broke his house and stole
his goods. The dumbie, upon some communing with the
said Micklejohn, blamed the said Harroer and his family,
and wrote down the said John Harroer's name as a thief;
whereupon, without telling whom they suspected, or the
grounds of their suspicion, applied to Balgownie, as a justice
of the peace, for an order to search the neighbourhood. Bal-
gownie gave them an order. They add that they hear the

[^Wronged, injured.]

The Magic Art. 119

paper which the dumbie wrote is in Balgownie's hands. . . .
George Micklejohn, and Jean Anderson his spouse, compeared.
He denyed that he went to the dumbie on the Sabbath day,
but confessed he consulted him on the Monday about the
stealing of his goods. The session, considering the heinous-
ness of this crime now confessed by the said Micklejohn,
and the many evil consequences thereof, the aggravation
of this his crime was held out to him, and he exhorted to
repentance. The session appoint him to compear before
the congregation and be rebuked on Sabbath come a fourteen
days. — Beveridge (2), vol. ii. p. iii. Cf. infra, p. 330.

Spaewife. Newhurgh. — The wife of an elder in Newburgh
had a valuable plaid stolen, and the threatenings of the law
proved powerless to recover it. The worthy elder, however,
caused it to be widely known that he was going to consult
a spaewife in the neighbourhood, when the plaid was secretly
returned and laid where it could be seen. — Laing, p. 382.

For Lizzie M'Gill, the Fifeshire Spaewife, or the Witch
0' Carnbee, see Grant, pp. 597-599.

5. Predictions.

Elie. — There is a curious story, similar to that told of
the old family of Carstairs of Kilconquhar, to the effect
that the celebrated beauty Lady Janet Fall, the wife of the
second Sir John, drew upon herself and the House of Elie
the curse of a witch. The most dramatic version of the
tradition is to the following effect : — There existed at one
time, in the immediate neighbourhood of the present Elie
House, the hamlet of Balclevie, (" the town on the low
place ")• The residents are reported to have been of a grave
and religious habit of mind, and that morning and evening
they were wont to gather as one family outside their houses
for worship. The then Lady Anstruther, better known and
still spoken of as " Jenny Faa," had a strong aversion to

1 20 Superstitious Belief and Practice.

this usage, and to put a stop to it persuaded her husband
to evict the residents and demohsh the hamlet. One of
the inhabitants, a " wise woman," as she was leaving the
old home, pronounced in Meg Merrilees fashion the doom
of the Anstruthers — That from that time peace and prosperity-
would cease to be theirs, as lairds of Elie, and that the property
would pass from the family with the sixth laird, beginning
with the then holder of the lands. This version of the pro-
phecy was had from an old woman who died some fifteen
years ago. She was a native and an inhabitant of Elie all
her lifetime, and had heard the tale as she told it when a
girl. Anyhow, in this or in some slightly varying form the
prophecy is still accepted as true by many ; and, strange
to tell, the sixth laird sold the lands and property to their
pnesent possessors. — Chapman, pp. 40-41.

Kinghorn. — There are two stories currently told of how
the king [Alexander the Third] came to his death. The
first is, that the king had been returning on horseback at
night to Glammis Tower, his castle, above Kinghorn. His
horse shied and threw him over a high cliff, which rises abruptly
and almost perpendicularly from the level sand below to the
height of about 150 feet, along the summit of which the path
on which he was riding held its course. He fell with his
head upon a rock, and died. This rock is known as the
King's Stone.

The second story is, that the king was passionately fond
of hunting, and rode a high-spirited horse. Thomas the
Rhymer told the king that the horse would be his death,
but the king would not believe him. One day an archer
shot an arrow, which glanced from a tree, struck the horse,
and killed it. The horse fell dead upon the Kinghorn road,
and the king said to Thomas the Rhymer, " And how can
your prophecy come true ? " However, some months after
the king was travelling that way on another horse, which
shied at the appearance of the bones of the first horse, and
threw the king, who was killed in this way.

Skene, Pro. Soc. Ant. Scot. vol. xx. p. 177.

The Magic Art. 121

Michael Scot of Balwearie, near Kirkcaldy, having pro-
phesied that a spirited and favourite charger of the king^
would cause his death, Alexander in a fit of passion stabbed
it to death on the spot. Next year, as he rode another horse
the same road, it saw the bleached bones of the earlier
favourite, shied, and throwing the king, fulfilled the prophecy^

Mackay, p. 33.

IX. LUCK AND OMENS.

Warning. Wemyss. — One other small circumstance I
recall, also of Castle Wemyss. . . . My sister was going to
have a baby. She had been suffeiing a good deal from many
causes, and one was that her husband, Hay Wemyss, was
in a very bad state of health. His sister, Fanny Balfour
(since dead), told me the story. Poor MilHcent had gone
to bed, and Hay and his sister were talking about going to
London, which they were about to do in a day or two. They
were looking out of one of the windows which had a lovely
view, and some terraces had lately been built going down
towards the sea. The moon was shining brightly, and Hay
said to his sister that he felt very ill. As they spoke together
there was a crash, and part of one of the terraces smashed
and fell. He turned to Fanny and said, " I am a dead man !
for as a warning to the owner of Wemyss Castle of his early
approaching death a piece of masonry always falls ! " Fanny
tried to laugh him out of the idea, but he would say and hear
no more. In a few days they went to London, and Hay
Wemyss of Wemyss Castle died a fortnight before his youngest
son was born. — Munster, p. 164-5.

Death Omen. Cohn . . . third Earl of Balcarres, . . .
was engaged to be married to Mauritia de Nassau, daughter
of the Count of Beverwaert and Anverquerque, in Holland.
The marriage day arrived, " the noble party were assembled
in the church, and the bride was at the altar ; but, to the
dismay of the company, no bridegroom appeared ! The
volatile Colin had forgotten the da}^ of his marriage, and was

Luck and Omens. 123

discovered in his night-gown and shppers quietly eating his
breakfast ! . . . Cohn hurried to the church, but in his
haste left the ring in his writing case. A friend in the
company gave him one ; the ceremony went on, and without
looking at it, he placed it on the finger of his fair young
bride — it was a mourning ring, with the mort head and
cross bones. On perceiving this at the close of the cere-
mony she fainted away, and the evil omen had made such
an impression on her mind, that on recovering she declared
she should die within the year ; and her presentiment was
too truly fulfilled." — Wood, p. 136.

Omens. If two or three small bits of tea stems were
found floating in a cup of tea, it was an omen that one
or more strangers or visitors were to call soon ; the same thing
was to happen if a string of soot were found hanging to the
bars of the grate. — Stewart, p. 43.

It was thought unlucky if two knives happened to be crossed
on the table, or if thirteen persons sat down together to a meal.

Stewart, p. 42.

Unlucky Acts and Events. It was deemed unlucky to
break a looking-glass. — Stewart, p. 43.

Dunfermline. — It was accounted unlucky for one to turn
back for anything after commencing a journey. — Stewart,

P- 43.

Some would not put on the left shoe first of a morning.

Stewart, p. 42.

To present a knife or sharp-cutting implement to any one,
without first getting a penny or other small coin in exchange,
was deemed an unlucky gift, as it was sure to cut or sever
love ! — Stewart, p. 42.

It was considered an ill omen for a person to give another
a pin for any purpose when they were about to part to go
away any distance, from one another, — for it was said that
" preens pairt love ! " — The writer remembers a case of a
friend who was a ship captain. On his way to his ship
accompanied by his wife, by some accident or other, in going

124 Superstitious Belief and Practice.

through a gate or stile, he happened to get some part of
his dress torn. He asked her for a pin, to pin the garment
in a temporary way ; this she gave, but she laughingly
remarked, "Do ye no ken that preens pairt love ? " And
it was a very strange coincidence that in this case husband
and wife never again met ; he being unfortunately drowned
on that voyage. — Stewart, p. 44.

Unlucky to have a Black Cat, p. 21.

Lucky to possess a Beetle, Spiders, and Crickets, p. 29.

Unlucky for Lovers to dream of Eggs, p. 28 ; Unlucky
to hear the Cuckoo while Fasting, p. 26 ; Unlucky to
mention certain Animals at Sea, p. 417.

Old Cradles Lucky for New-born Infants, p. 159.
Lucky Days for Marriages, p. 163.

Unlucky for Wedding Party to take any By-path, p. 163.

2. Fishermen's Freits.

For several years I have been in the habit of spending part
of every summer in a Fife fishing village, and mixing a good
deal amongst the old men who are past going to sea. They
are delightful company, and, over a dram, splendid story-
tellers. There are a great many superstitions alive among
them. They will laugh at them in conversation, but one can
see they guard well against them.

If one man was to ask a match from another on a Monday,,
the giver would break a bit off the end of it, so as not to part
with his luck for the week. They will on no account part
with salt, especially at sea, as to part with salt is to part
with luck. They wont speak about pigs, and if any one
was to mention pork on board, it would be sure to bring on
a storm. Rabbits are the same. I have heard them tell

Plate III.

THE WEST PIER, BUCKHAVEN

i

1 ij * i 1 '

Lll \i 1 iilill Jii

feT

ipil

r^

^

^

THE HARBOUR, ST. MONANS.

To face p. 124.

Luck and Omens, 125

of a boat's crew who landed on the May, killed some rabbits
and started for home but were lost on the voyage. It was
the rabbits.

They do not speak of the minister, as to do so is very un-
lucky. They call him " the man who lives at so-and-so."
Any boat who would give a minister a passage would have
a stormy journey. Any one on their pier with a black coat
on is unlucky. Flat-footed folk are unlucky. I have myself
seen women go out of their road or turn back rather than
pass a man with his fishing clothes on going off to sea. To
cross his path or to pass him takes away his luck.^^^

The younger generation do not pay so much attention to
these things ; still, they have been reared amongst them,
and they form part of their character. — ^Well-wisher, Dun-
fermline, The Weekly Scotsman Christmas Number, 1898.

Leven. — Miss Betsy Birrell states that when her father
had occasion to go out to his boat after dark — as he had
sometimes to do, preparatory to the adventure the following
morning — he would not return to the house by the door,
unless it was opened for him from the inside ; if the family
were in bed, he would go round to the back of the house
and get in by the window. He alleged that the witches
always smeared his door-handle with butter after dark ; and
that to touch witch-butter would be detrimental to his next
day's catch, loss of tackle, broken bones, or general bad
luck. Miss Betsy's father died about forty-five years ago.

Communicated.

Hares. Buckhaven. — The fishers look on all maukens
[hares] to be devils and witches, and if they but see the sight
of a dead mauken, it sets them a trembhng. . , .

Maukens are most terrible, and have bad luck, none will
go to sea that day they see a Mauken, or if a wretched body
put in a mauken's fit in their creels, they need not lift them
that day, as it will be bad luck, either broken backs, or legs,
or arms, or hear bad accounts of the boats at sea.^ . . .

[^ See Witchcraft Trials, 1633, p, 85.]

126 Superstitious Belief and Practice.

They are terrified for all sorts of boggles both by land and
sea. — Graham, vol. ii. pp. 235-237.

^ The mauken's fit was particularly feared by the fishers on the
east coast of Scotland. Very recently, and it may be so still, it was
sufificient to raise the ire of a fisher- woman to wish she had a hare's
foot in her creel. The wish was regarded as equivalent to a male-
diction.

Unlucky Meetings. Charlestown. — An old experienced^
and efficient boatman at Limekilns and Charlestown, named
John Knox, who will be remembered by many in connec-
tion with the Stirling and Grantown steamers, was in his
younger days a sailor in a small sloop. The said vessel
had got her cargo of lime all on board, but unfortunately
had lain at Charlestown windbound for a fortnight. One
fine morning a fair wind sprang up, and John and the mate
got the vessel all ready for proceeding to sea. They were
now only waiting the arrival of the skipper, who soon made
his appearance. He at once told the men that it was of
no use gomg to sea that day, for he had just met on his way

to the ship that auld body Lizzie C ! This captain and

others, when they passed " Auld Lizzie " on the road always
put themselves between her and the sun. They thought
she was endowed with the gift of second sight. This gift
of second sight, as it was called, was possessed chiefly by
the aged, those in " the sunset of life," hence the well-known
words of the wizard in Lochiel's Warning :

" 'Tis the sunset of life gives us mystical lore,
And coming events cast their shadows before."

Stewart, pp. 41-42.

Lucky and Unlucky Days. Earlsferry.— In Earlsferry the
tradition is rife that the descendants ot the men who ferried
the Earl [Macduff] over are still known, and Saturday is
counted a lucky day because on that day he is said to have
crossed the Forth. — Wood, p. ii.

See Marriage Customs, p. 163.

Luck and Omens. 127

St. Monans. Friday is ominous of evil, and no enterprise
can succeed which commences on that day — a tradition being
still in existence that St. Monan perished on Friday in a
conflict with the mahgnant spirits. These superstitious ideas
are, however, gradually declining, although a considerable
remnant is still visible. Jack, p. 75.

Charlestown. The superstitious feeling regarding the un-
luckiness of Friday continued to abide in the minds of many,
especially of those in the seafaring trade. While Friday was
considered an unlucky day, Sunday was thought to be the
reverse, hence the old maxim, " Sunday sail, never fail." This
feeling has now almost vanished, but at that time some ship
captains stoutly objected to sail on that day, or even on any
other week-day, if they happened to meet on the morning of
sailing with any one who was considered an unlucky person.

Stewart, p. 41.

Cold Iron. St. Monans. — Superstition held despotic sway
over the inhabitants. . . . There was always one amongst
themselves on whom they looked with superstitious venera-
tion, and by whose opinions their movements were generally
regulated. How he acquired his pre-eminence is not fully
ascertained. . . .

Under the baronship of Sir David Leslie [17th century],
the oracle announced a valuable improvement in the science
of demonology, touching the method of dissolving spell and
removing enchantment. He experimentally proved that
cold iron touched and named at the same instant, in any
place, was an effectual antidote against the baleful effects
of infernal sights, names, and cantrips — thus superseding
the necessity of waiting the flux and reflux of the tide, or
running to the kirk-stile and calling on the saint — either
of which was extremely inconvenient and frequently un-
attainable.— Jack, p. 34.

Things Lucky at Sea. Newburgh. — In the early years of
the present century a horse-shoe was affixed to the mast of
ships, to ensure safe and prosperous voyages, the belief being

128 Superstitious Belief and Practice.

that it was a spell against which the machinations of witchcraft
were powerless. — Laing, p. 385.

See ante, p. 113.

Charlesiown. [Child's caul.] — It is considered lucky for
captains to have one of these on board ship. — Stewart,
P- 44-

Things Unlucky at Sea. Dunfermline.— I remember the
time when it was considered not desirable to have a clergyman
on board of a vessel, as they were sometimes thought to
bring " ill luck " with them. — Stewart, p. 45.

Whistling at sea was also looked upon as uncanny and
likely to raise a storm. — Stewart, p. 45.

Pigs Unlucky. St. Andrews.— We are informed that
betwixt four and five o'clock one morning last week, as the
respective crews of the St. Andrews fishing boats were on
their way to the harbour in order to get out to sea as usual
in search of the far-famed white fish, a discontented sow,
which had managed to get without the walls of its limited
dwelling, and was taking a change of bed by wallowing on
the road, unexpectedly came on their view, which they con-
ceived to be a bad omen. A consultation was held at the
dawning time of the morning upon the highway, and each
skipper and a man consulted and advised as to the proper
steps to be taken to remove this unlucky spell. After each
spokesman had finished his interpretation of the loathsome
image, and after the whole points of bearings of the subject
had been fully considered, it was proposed that each man
should go to the portals of the dwelling of the sow and pro-
claim from the bottom of his lungs and heart, " cauld iron,"
and that thereafter instead of going to sea, they should only
go into the bay and cast their lines for flounders. This
proposal was agreed to by all the crews with the exception
of one, who declared they would defy the curse of the evil
one and all his legions. The other crews sneered at the
pride of their neighbours, and went through their proposal
to the letter. The dissenting crew went out to the sea and

Luck and Omens. 129

came ashore in the afternoon with 700 or 800 fine haddocks,
a very good draw. The other boats would not gain as much
as [would] pay the bait for their lines. — F. H. & J. April
19th, 1905. (Reprint of the Fife Herald of 19th April, 1855.)

St. Monans. — -When the fishing lines are properly baited
and placed in the wicker depositories, the whole are usually
exposed to the open air during the night. . . . Some one . . .
recently secreted a swine's tail in one of the sculls, which being
so ingeniously wrapt and concealed amongst the coils of the
fishing tackle, completely escaped detection till the line was
being let down into the sea at the place selected for the adven-
ture ; when horror of horrors ! the ominous tail presented
itself in full prospect, inspiring all the terrors of a raving
hurricane or impending water-spout, the joint exclamation
" Cauld iron "... burst from every mouth, and a frown
of despair overshadowed every visage. . . . Personal safety
being the grand aim under such an untoward circumstance,
they made sail for the port in gloomy silence, not a whisper
escaping from their lips, till they arrived within the jaws of
the harbour, when their chopfallen aspect inspired the be-
holders with alarming conjectures, but a blaze of light was
speedily thrown upon the mysterious subject by the town
crier perambulating the streets bell in hand, giving publicity
to the following advertisement, dated the 6th May, 1841. . . .
" Notice is hereby given, that whereas, during the course
of last night some malicious ill-disposed person did put a
beast's tail into one of the line sculls, to the great hurt and
damage of the boat and crew, and if any such wanton mischief
be again committed after this intimation the offender will
be prosecuted according to the utmost rigour of the law."
While this fact leads to prove the dominion that such a species
of superstition still holds in a certain quarter of the town,
it was both amazing and gratifying to see the vociferous
bellman completely laughed out of his rare proclamation,
ere he had half performed his duty, by those who were more
enlightened.— Jack, pp. 160-162.

See also Pigs, p. 21 ; and Appendix, p. 417.

I

1 30 Superstitious Belief and Practice.

Herring Fishery. St. Mo«a;w.— The herring fishing is
a pecuHar season, as it is generally more productive than
any other, and there are more superstitions connected with
it in many cases. When a boat returns in the morning,
you may, with all freedom, ask where they have been fishing
during the night, for, whether successful or otherwise, you
will receive a polite answer ; but when outward bound, no
man may say, " Where are you going ? " unless he be pre-
pared to receive a broadside, this query being deemed very
unlucky. To mention the surname of certain individuals
at such a season is fraught with incalculable evil ; therefore
it is studiously avoided, they being called by the surname
of their wives, . . . and if single, they are surnamed after
their place of residence, such as, the Wynd, the Nook, the
Brae, etc. — Jack, p. 164.

Church Bell scares Fish. St. Monans.—T\\{ of late,
there was no bell in the [Church] steeple, but this deficiency
was made up by one suspended from a tree in the churchyard.
This bell was regularly taken down during the herring-fishing
season, it being alleged that the sound of the bell terrified
and scared away the fish. On one occasion, however, this
precaution was omitted, and the beadle commenced ringing
the bell as usual, when the whole inhabitants of the Nether-
town rushed simultaneously from their domiciles, as if the
town had been in flames, ran furiously forward to the church-
yard, threw the beadle over the wall, broke down the tree,
and dashed the bell in pieces ; and since that period, up
to the nineteenth century, the beadle stood at the church
door, ringing a hand-bell, to signify that public worship was
about to commence.

This species of superstition received on this occasion con-
siderable circumstantial support ; for, before Monday, the
fish, as it frequently happens, had shifted, and there was no
take. The conclusion immediately was, that the infemals,
ever intent on mischief, being insulted by the kirk bell, had
gratified their malice by carrying off the herrings or warping
the nets in a spell. — Jack, pp. 72-3.

Luck and Omens. 131

Wreckage. Crail. — It is no less remarkable than true,
that both in ancient and modern ages, a curious belief has
existed on this coast, that should a man during the space of
seven years make a regular excursion along the sea-beach
every morning before the sun shows himself above the
horizon, he would at the termination of that period, secure
his fortune by discovering some casket of valuable treasure
cast on shore by the waves. — Jack (2), p. 183.

For — Fishermen " buying wind " — Oilskins and dirty weather
— Unlucky to mention certain people and animals — The pig —
Leg of hare carried in boat for luck — Throwing the first bladder
overboard when at sea — The drowned — etc., see Folk-Lore, voL
XV. pp. 95-97, and Appendix, p. 417.

X. LEEOHORAFT.

General. Saline. — ^There is a practice here . . . which it
were much to be wished was aboHshed or less used. When
any one is taken ill, the neighbours think it their duty, or a
piece of civility, immediately to frequent the house, and even
crowd the room where the patient lies ; which must be
attended with very bad effects. Even where the smallpox
or fevers are raging, mothers with their children in their arms
attend without scruple, a practice rather tempting than
trusting to Providence. ... On these occasions, they are all
physicians ; they feel the pulse, shake their heads, and have
an unlucky turn to foreboding the worst. I have known a
man given up by his neighbours, who, in three or four days
after, has been working in the stone-quarry ; and several
persons are still aHve, in very good health at this day, and
likely to see some carried to their graves who had long ago
pronounced their doom. — O.S.A. vol. x. p. 314.

Bleeding. Dunfermline. — Some country people were in
the regular habit of going to some apothecary or other
twice a year to be " blooded," as it was called, in order to
prevent trouble coming upon them. — Stewart, p. 47.

Cholera Amulet. Dunfermline. — A small bag suspended
from the neck and under the clothing containing a bit of
camphor to keep away the infection. — Stewart, p. 167.

Colds and Coughs. Inverkeithing. — Menyanthes trifoliata
is given occasionally as a bitter, particularly to sick calves,
and ... St. John's wort {Hypericum perforatum and pul-

Leechcraft. 133

chrum) in an herb mixture for coughs ; and an infusion of
black horehound (Ballota nigra) for colds. This last, however,
appears to be but a rough medicine. A person who took it,
said that it made him very " sick and ill," though it cured
him. The leaves of Tussilago far far a have been smoked by
asthmatic people instead of tobacco ; . . . and infusion of
agrimony is a favourite beverage with some old persons,
instead of tea.^ — N.S.A. vol. 9, pp. 235, 236.

^ This rustic practice, however, is sometimes not unattended with
danger. Once, upon inquiry being made what had become of a patch
of hyoscyamus which had disappeared iust as the plants were about
coming into flower, information was received that two persons of the
common working class had taken the whole up, to make " excellent
medicine." Shortly after this, a farm labourer was met carrying an
immense sheaf of digitalis, who, upon being asked, from a humane
motive, what he intended to do with it, rephed, " to make fine herb-tea
for the cold." He was, of course, informed of the risk of poisoning
which he might incur by drinking of the said tea.

Consumption. — The breath and smell of a cow good for.
See W. G. Black, Folk-Medicine^ p. 161.

Consumption of the Stomach.— Young onions, parsley,
and comfrey soaked in ale, patients to be afterwards washed
in south-running water.

See Witchcraft Trials, 1588, p. 75.

Cramp. — Sulphur as an amulet in Fifeshire. Folk-Lore,
vol. XX. p. 232.

Dreams. — To cure a man of " ill dreams." — Put him seven
times through the coils of a hesp of yarn that had never been
wet save with the saliva of the spinner, and the third flux of
the tide would free him from the trammels of the cantrip.

Jack, p. 174.

Fever. — In cases of fever the putting of a patient into a
sheepskin, while the feet were well saturated with new milk,
to draw the fever down, was very frequently adopted.

Stewart, p. 49.

1 34 Superstitious Belief and Practice.

Headache. Prayer. See Witchcraft Trials, 1649, P- ^^•

Hooping-cough.— The holding of a child over the mouth
of a coal-pit was resorted to as a change of air for relieving
" kingkost " (hooping-cough). — Stewart, p. 48.

Till a recent period mothers frequently carried their children
when they had hooping-cough or other complaint, and grown-
up people also when ill went, to the Gowk Craig [in Forgan
Parish] where, by remaining two hours, they were believed
always to recover of their malady, owing to the effect of the
" seven airs which blow there." — Campbell, p. 422, note.

Iliaca Passio, or twisting of the guts, has been several
times cured by drinking a draught of cold water with a little
oatmeal in it, and then hanging the patient by the heels for
some time. . . . Dr. Pitcairn told me that the like cure had
been performed in the shire of Fife for the same disease.

Martin's Western Islands, vol. iii. pp. 183, 184.

Leprosy. " It ought to be known " (says the great
Fifeshire philosopher) [Michael Scott] " that the blood of
dogs and of infants two years old or under, dispels the Leprosy
without a doubt." Cabsque dubis liberal Lepram.^

Simpson (2), vol. 2, p. 21.

^ De Secret! s Natures (Amsterdam ed. of 1790), p. 241.

Lumbago. — The miners' treatment for lumbago consists of
a teaspoonful of pure turpentine in two ounces of castor oil,
the whole to be taken at a draught.

J. S., The Scotsman, April 4th, 1906.

Measles. — Marigold tea was usually given to children
suffering from the " Nirles " (measles). — Stewart, p. 48.

Plague. Crail. — [In] the churchyard ... is a small en-
closed plot, where tradition asserts that, on more than one
occasion the " plague " was buried. This was done by our
superstitious forefathers in the following approved fashion : —
It was an universal belief with them that the dreadful pesti-

Leechcraft, 135

lences which were wont to decimate Scotland, had their seat
in the air, and for the purpose of intercepting the deadly
visitor, large wheaten loaves were raised high up on poles,
which, after being so exposed for a length of time, were care-
fully buried where they should not be disturbed ; for the wise
people of these days firmly believed that the discolouration
of the loaves showed the veritable presence of the pest, which
save for this antidote, would have spread death and ruin
amongst the inhabitants. — Conolly, p. 117.

Rheumatism. — An old and respected friend of the writer's

carried about with him in his pocket a raw potato ; he was

firmly convinced that it relieved him from rheumatism. . . .

Rubbing with swine's seam [fat], and also with ointments of

fresh butter and soot was very often recommended.

Stewart, p. 47.
Red silk round the wrist as an amulet for rheumatism.

See Folk-Lore, vol. xx. p. 231.

Scrofula. CamUe. — 1643, September 13. — Moreis for
touching for the Cruells. — Johne Moreis, in the Paroch of
Carnbie, appointed to compeir befor the Presbyterie the nixt
day, for takeing upon him to heale the Cruells by touching
them, as the seventh sonne of a woman ^ . . .

1 The gift of curing the Cruels or scrofula by the touch was supposed
to be an inherent prerogative of our kings, who often put it in practice.
Charles I. when he visited Scotland in 1633, on St. John's day, " healUt
100 persones of the cruelles or King's eivell, yong and olde." It would
appear, however, that a seventh son, who is superstitiously believed
to be endued by nature with infallibility as a doctor, also possessed
this imaginary virtue. " It is manifest, by experience, that the seventh
male child by iust order, (neuer a girle or wench being borne betweene,)
doth heale onl}^ with touching (through a naturall gift) the King's
evil : which is a speciall gift of God given to Kings or Queenes, as
daily experience doth witnesse." — Lupton's Notable Things, edit. 8vo,
1631, p. 28.

Septr. 20th. — Johne Moreis, in the Paroch of Carnbie,
acknowledging to the Presbyterie, that he, as the seventh
Sonne of a woman, touches for cureing the Cruells, being

136 Superstitious Belief and Practice.

examined, and it being found that he did it ignorantUe, is
discharged to vse that any more to any, vnder paine of kirk
censures. — Kinloch, p. 15.

St. Andrews. — 1659, March 10. — The Presbyterie haveing
heard of some persone makeing use of a child for cureing the
Cruells, the Presbyterie doth appoint the brether to inhibit
persones in that kynd ; and withal, that it be a reference to
the Synod. — Kinloch, p. 183.

Wemyss. — 1660, Jun 18, the Lady Weyms tooke journey
for London from the weyms, with hir daughter the Lady
Balcleuch (who had the Cruells in hir arme,) who after she
was there, was touched by his Maj. — Lamont, p. 122.

Sores. Dunfermline. — The application of " Moose wabs "
(cobwebs) for sores, and also pills of the same to be taken
internally. — Stewart, p. 48.

Spleen. Charm for. See ante, p. iii.

Spasms. When young infants cried, apparently from some
inward spasms, we have seen anxious mothers take out of the
fire one or two red-hot cinders and put them into a cup of
water, and give the child a teaspoonful or two of that.

Stewart, p. 46.

Throat Diseases. A lady who died in Newburgh in the
year i860, at the advanced age of 92, used ... to say that her
mother attended to the ailments of the poor, and that one of
her prescriptions for diseases of the throat was to sew a living
caterpillar between two plies of flannel, leaving the animal
sufficient room to crawl, and then to tie the flannel around
the neck of the person affected.^ — Laing, p. 396.

^ This cure was prescribed in other parts of the country for hooping-
cough ; the beUef being that as the worm died the cough disappeared. —
Henderson (2), p. no.

Warts. Dunfermline. — The rubbing of these excrescences
with the fasting spittle — the first thing in the morning — was
prescribed ; or, what was considered better, and more highly

Leechcraft. 137

recommended, was to steal a piece of butcher meat, rub the
warts with it, then bury the meat in the ground, all without
the knowledge of any one, and as the meat decayed so would
the warts. The writer has frequently seen boys anointing
their warts with the white milky juice exuding from the stems
of dandeHon flowers. — Stewart, p. 48.
See Leechcraft in Appendix, pp. 401-412.

PART II.
TRADITIONAL CUSTOMS.

XI. FESTIVAL CUSTOMS.

Halloweven and Midsummer Even. Superstitious
Fyres. 17th Oct., 1648. — The Assemblie ordains that
intimatioun be made of the acts against superstitious fyres,
the Sabbath befor midsomer evin and Hallow evin, (as they
call them); and that nixt Presbitrie day, efter aither of the
saidis dayes, the Moderator of ilk Presbitrie crave accompt of
all the brethren quho hes failzeit against these actis, that he
may be presentHe censured. — Baxter, pp. 160, 161.

Hallowe'en (31st October). Kennoway. — As the end of
October was drawing nigh preparations were made for the
frolics of Hallowe'en. Ropes, cards, buttons, pins, cabbage-
stalks, and tow were provided for outside mischief. . . .

In quiet households lads and lassies sat by the fire and
roasted their nuts on the ribs of the fire-place, and as the nuts
warmed and jumped about, a hearty laugh was indulged in by
all. . . . There was a supply of mashed potatoes, into which
a ring, a sixpence, and a thimble were placed. The one who
got the ring was to be the first in the matrimonial market, the
one who got the sixpence was to marry money, and the one
who got the thimble was to remain single.

Browne, pp. 92-94.

Newburgh. — ^There are some features in the mode of keeping

Festival Customs, 139

Hallowe'en in Newburgh which are not touched upon by
Bums in his celebrated poem ; though several of the customs
so inimitably described by him are still kept up amongst us.
Nuts are burned ; kail-s^oc^s are pulled ; young maidens
carrying them home backwards, to lodge them behind the
door; and the ordeal oithe luggies ^^^ is tried, in order to obtain,
in vision, a glimpse of their future husbands. But besides
these playful divinations, fire has always been an indispensable
element on Hallowe'en. Whin bushes were kindled on the
hills and set a blazing ; and the most mischievous among the
boys sometimes barricaded the door of a dwelling-house from
the outside, and then through the keyhole filled the house
with smoke by blowing a hollowed kail-runt [cabbage stalk]
filled with burning tow. . . . The practice (which is still
continued here) of trying to catch with the teeth an apple
fixed to one end of a rod with a hghted candle at the other,
suspended from the ceiling and quickly twirled round, is
believed by some to be a survival in sport of the ordeal by
fire. The endeavour to catch with the mouth an apple
floating in a tub of water, having the hands clasped behind
the back, which is still a never-failing accompaniment of
Hallowe'en, is believed on the same ground to be a survival
of the ordeal by water. But the special amusement of the
boys in Newburgh was to arm themselves with kail-runts, and
to run knocking with them at the doors of the houses as they
passed ; a practice which was tolerated by the inmates on
that special evening all the more readily, as the doors fifty
years ago were for the most part of plain deal without paint. ^^^

Laing, pp. 388, 389.

[^ Take three dishes ; put clean water in one, foul water in another,
leave the third empty. BUndfold a person, and lead him to the hearth
where the dishes are ranged ; he (or she) dips the left hand, if by chance
in the clean water, the future husband or wife will come to the bar
of matrimony a maid ; if in the foul, a widow ; if in the empty dish
it foretells, with equal certainty, no marriage at all. It is repeated
three times, and every time the arrangement of the dishes is altered.
— Works of Robert Burns, 1834, Ed. note, vol. i. p. 108.]

[2 Mr. Laing identifies this practice of knocking at the doors of the

140 T7^aditional Customs.

Saline. — A relic of superstition also existed in this district
in the person of an old Highland dame, who used to burn
rowan-tree branches in front of her house every Hallowe'en
night to keep the witches away. — T. A, Carlton, in The
Weekly Scotsman, 3rd September, 1898.

St. Andrew's Day, November 30th. St. Andrews.— On
the 27th of December, 1649, the Kirk-session of St. Andrews
summoned before them a parishioner residing at Strathkinnes,
charged with being drunk on St. Andrew's day ; he was
ordered to " bring ane testimonial! of his carriage from the
Session of Cameron, uthyrwyse not to be suffered to remain
in the parish." — Rogers, vol. ii. pp. 207, 208.

Yule. Aherdour .—The links of Aberdour. Every time
they are mentioned [in the church-records] it is in connection
with some superstitious observances at Yuletide. ... On one
occasion we find John Stewart, Andrew Robertson, and various
others, charged with being " down on the linkes " at Yule and
charged " not to do the like again." One could wish that the
Minute had been fuller on such an occasion. That super-
stitious observances connected with Yule were common in
Fife as late as the year 1649 is obvious from the following
Minute of Synod, of April 4th of that year : " The Assemblie
appoints the several Presbitries to enquyre in thair boundis,
quhat superstitioun is used in observing of Yuile day,^i^ and

inhabitants by the boys of Newburgh with customs still kept up in
other countries, more particularly in Brittany on " All Saints Eve "
(Hallowe'en), quoting from Taylor's Ballads and Songs of Brittany.]

[1 Dr. Jamieson under Yule mentions that " any servant, who is
supposed to have a due regard to the interests of the family, and at the
same time not emancipated from the yoke of superstition, is careful
to go early to the well, on Christmas morning, to draw water, to draw
corn out of the stack, and also to bring in kale from the kitchen-garden.
This is meant to insure prosperity to the family. ' '

A similar superstition is, for the same reason, still observed by many
on the morning of the New Year. One of a family watches the stroke
of twelve, goes to the well as quickly as possible, and carefully skims
it. This they call " getting the scum or ream (cream) of the well."

Jam. Dict. Cf. Rood Day, p. 16]

Festival Customs, 141

accordinglie to censure the samen ; and to advyse what
effectuall course may be taken for suppressing thairof in tym
coming." — Ross, p. 310.

At the Reformation the observance of festival days had
been prohibited. But the practice of holding the great
festivals might not readily be overcome. Upon those who,
on Christmas or Yule, indulged religious rites, the Reformers
exercised a rigorous discipline. By the Kirk Session of St.
Andrews in January, 1573, several persons were sentenced to
make " open satisfaction for observing Yule day.". . . 21st
December, 1649, the Kirk Session of St. Andrews decreed that
intimation be made from the pulpit " that no Yule be keiped,
but that all be put to work as ane ordinar work day, with
certification that those who use any idleness shall be taken
nottice of, and be seveirlie censured." Conformably with
their menace, the Kirk Session arraigned on the 29th January,
1650, several persons charged with -playing jollie at the goose
on Yule day, and whom they ordained " to wait on the two
next Sabbaths in the Old CoUedge Kirk to be examyned and
to sit altogether upon ane forme before the publict congrega-
tion, and to be rebooked there for their fault."

Rogers, vol. ii. pp. 205, 206.

End of Yule.

" Yule's come, and yule's gane,
And we hae feasted weel ;
Sae Jock maun to his flail again,
And Jenny to her wheel."

A Fifeshire rhyme. In allusion to the festive character of
Christmas, boys use this rhyme :

" On Christmas night I turned the spit,
I burnt my fingers — I find it yet."

Cheviot, p. 430 ; Chambers, pp. 161, 162.

Singen-Een. The last night of the year, Fife. . . . The
designation seems to have originated from the Carols sung on
this evening. . . . Some of the vulgar believe that the bees
may be heard to sing in their hives on Christmas Eve.

Jam. Dict. s.v.

142 Traditional Customs.

Hogmanay.— Guisers. iV^ieftwrg/^.— Hogmanay, or Singin'
E'en, is, however, the festival which is most popular in
Newburgh among the young. On this, the last evening of
the year, the youth of both sexes, as in other parts of Scotland,
go about disguised from house to house in bands, singing
songs in every house they visit. . . . Many grave consulta-
tions are held by the young beforehand as to the special
disguises to be worn on Singin' E'en, and it is looked forward
to with impatience, and entered upon with a heartiness,
which bespeaks thorough enjoyment. The young Guisers, a
generation back, were rewarded with a ferl {feorth-dael — Anglo-
Saxon, fourth part) of oaten cake, many families specially
baking them for the purpose. The dole is now mostly bestowed
in money, which is paid to the purser of the band, and is
divided equally at the conclusion of the evening's peregrina-
tions. The songs sung are sometimes of a kind that are
popular at the time, but old and enduring favourites, and old
rude rhymes, which have been handed down orally for many
generations, never fail to be also sung on that night. Among
these latter, the following is the most common, and holds its
place most tenaciously :

" Rise up gudewife ! an dinna be sweir,
An' deal your gear as lang's you're here ;
The day'll come whan ye'll be dead,
An' ye'll hae naither meal nor bread.

Lay by your stocks ! lay by your stools !
Ye maunna think that we're fules ;
We're bairns come to play,
Gie's oor cakes an' lat's away,"

From those whose musical powers are not of a high order,
the following rhyme, which sets both music and grammar at
defiance, is occasionally heard :

" Round the midden I whuppit a geese ;
I'll sing nae mair till I get a bit piece."

These ditties are so rude that they may well provoke a
smile, but they are part of the life of the people ; and though

Festival Customs . 143

the festival is now mainly the province of the young, yet even
to the old

" Pleasure hath not ceased to wait
On these expected annual rounds." ^

Laing, pp. 391, 392-

1 Wordsworth, voJ. iii. p. 240,
Dunfermline.

" Rise up guidwife, an' shake your feathers,
Dinna think that we are beggars ;
We are bairns come oot to play,
So let us have our hogmanay ! "

Others would say

" My feet's cauld, my shoon's thin.
Gie's my cake and let us rin."

Or

" Here come the guisers.
Never been before,
Not to beg nor to borrow.
But to drive away your sorrow."

. . . There were usually refreshments offered and accepted,
consisting of bread and cheese, currant loaf, hogmanays
(or three-cornered biscuits), and, in some houses, whisky to
those who were grown up. As a finish-up, the guisers would
all join in the following refrain :

" God bless the master cf this house.

And mistress also.
Likewise the Uttle baimies,

That round the table go,
May your purse be full of money,

Your cellars full of beer.
We wish you many a Hogmanay,

And many a good New Year."

Stewart, pp. 151-153-

Dunfermline.

Blinking Jock the cobbler.

He had a blinking e'e ;
He selt his wife for a hunder pounds.

And that was a' his gear.

144 Traditional Customs.

His pockets fu' o' money.

His barrels fu' o' beer ;
Please to help the Guisers,

And I wish you a happy New Year."

Communicated by Wm. Macmillan.

Kennoway. — Men and women, boys and girls, dressed
themselves in strange costumes, and blackened their faces, or
otherwise disguised them, and went off to village and farm-
houses, sang songs, and danced, to the banter and amusement
of the onlookers. It was rare fun not to be known. . . . Then
the ability and cleverness of those who detected the " guisers "
were something to boast about. Sometimes a strong youth
would seize a damsel, and keep her in his clutches until he
was sure of her identity, but he might get into trouble by the
walking-sticks of the males under whose protection she was
placed. — Browne, p. 121.

Forty years ago the boys had greater liberty of action than
they have at the present. To-day they go from door to door
as mere beggars, and are not received by the householders as
they were forty years ago. At that time nearly all houses
looked forward in anticipation of the annual visit of the guisers,
and had many coppers lying waiting for them, and [they] were
always welcomed instead of being turned away as they are
now. The young guisers were highly amusing, and it was
often the means of bringing out hidden talent in the way of
acting, singing, and reciting. Many a young person obtained
experience which was of great value to him in his after-years.
One of the principal plays acted by the boys in Fife was a
tragedy where " Golashans " (whoever he may be) appeared
as the first character. He stepped into the middle of the
floor and said :

" Here come I, Golashans, Golashans is my name,
Sword and pistol by my side, I hope to win the game."

Then a second appeared on the scene, and addressing
Golashans, said :

" The game sir, the game sir, it's not within your power ;
I'll draw my bloody dagger, and slay you to the floor."

Festival Ctistoms. 145

He draws the dagger and slays Golashans, who falls to the
floor as if killed. The second, seeing what he had done,
then exclaims,

" What is this I've done ?
I've killed my brother Jack, my father's eldest son,
Is there a doctor to be found."

(Enter Doctor).

" Yes, here comes Doctor Brown,
The best doctor in the town."

The second then asked the doctor the question,

" What can you cure ? "

" The rout, the gout, and the scurvy,"

replies the doctor.

" Can you cure a dead man ? "

was then asked ; and the reply came —

" Yes ; we'll cure him."

The doctor, kneeling down, touches the dead man on the nose
and the thumb, and says :

" Put a httle on his nose and a httle on his thumb.
Rise up Jack and sing."

Jack rises up and sings —

" Once I was dead, but now I'm aUve,
And blessed be the doctor that made me ahve."

All join hands and sing —

" We'll all join hands, and never fight again.
And blessed be the doctor that made you ahve."

The boys also used to play fragments from Macbeth and
from Home's Douglas.

In addition to this there were some good songs sung, both

K

146 Traditional Customs.

sentimental and comic. One of the rhymes that the young
people used to say went :

" Here comes I, Johnny Funny,
I am the lad for the money,
Hands in pouches doune to my knees,
Ane for the pennies, and ane for the bawbees.
A penny or tupence I'll no dae nae ill,
A shilling or sixpence wud gae me a gill."

Another short rhyme used by the very young was :

" Rise up, guidwife, and shake your feathers
And dinna think that we are beggars ;
We are bairns come to play.
Rise up and gie's oor Hogmanay."

Edinburgh Evening Dispatch, 31st December, 1903.

New Year. Auchterdenan. — " Hogmanay " (the day
before New Year) is a common day for marriages at Auchter-
derran. Amongst the old residenters and their descendants
any outstanding debts were always paid before the New Year
came in. Houses were cleaned up and papered and painted
in preparation for the New Year.

" First-footing " and " Guising " are indulged in on Hog-
manay night. A red-headed first-foot was considered unlucky.
The attributes of the first-foot were held to chng to the house
all the year, e.g. a woman whose husband, (a miner), had
" slept in " one morning and " lost a shift," explained it by
saying that " they had a' been sleepin' in ever since that
dovey-heidit (sleepy-headed) cratur had been their first-fit."

Communicated, D. R.

Handsel Monday. Dunfermline. — Auld Handsel Monday
came in about a fortnight after Hogmanay, and was of all
days the first and foremost of the year. It is now a thing of
the past, and New Year's Day, though held with perhaps
more outward decorum, but with far less enthusiasm, has
taken its place. . . .

The festivities connected with Handsel Monday commenced
immediately after . . . twelve on Sunday night. Many persons

Festival Customs. 147

old and young, made a practice of " dipping the wings of the
Sahbath " by retiring to bed some hours earlier than ordinary.
The " gatherin' coal " had been put on and happed more
carefully than usual, so that a good fire could instantly be
made. . . . The midnight hour found many hundreds of
persons bustling about ready to sally out into the cold dark
night, some with blazing flambeaux, many first-footing,
some with long tin horns, blowing a blast sufiicient to arouse
the soundest sleeper. In a brief space of time the usually
dark and sombre streets of Dunfermline at that early hour
were all alive with fun and noise, and the blazing torches
seen flitting about in the dim, dark distance gave them a
weird-like aspect. What with the noise of horn-blowing, the
merry shouts of parties going along first-footing, singing and
fiddle-playing, the slumbers of many quietly disposed persons
were sadly disturbed. . . .

The parties who went to first-foot — and dark complexioned
persons or hlack-a-vised ones were preferred, being considered
the more lucky — never went empty-handed, for this would
have been a serious omission. They often carried with them
some buns or shortbread or oatmeal cakes, and usually had
a bottle of whisky, sometimes ginger wine, and sometimes
a " het pint " composed of hot spiced ale, with eggs beat
up in it, or broken buns or biscuits called " bakes." These
drinks were brought to the bedsides of the old people, their
privacy being in some manner invaded, but amongst friends
and neighbours this was not deemed out of place in those
times. Old as well as young were expected at that early
hour to partake of the drink that was offered to them, and
this was for good luck and a merry Handsel Monday. It
was considered undesirable to be your own first-foot, and
cases have been known in which Paterfamilias returning home
after twelve has been kept waiting outside till some one else
arrived. . . . This morning there was a complete change of
breakfast fare, to please old and young. . . . Fat or Kail
brose was often made.

As the day wore on, many kindly visits were paid by friends

148 Traditional Customs.

and neighbours to each other, and the rites of hospitality
were freely given and received. Feuds and quarrels, if any
existed, were then made up and forgotten. There was always
a hearty salutation offered to callers, and a blithe " Come
awa' ben an' rest ye," cordially given ; while at the same
time the best the house could afford in the shape of refresh-
ments were set before them. . . .

During the most part of the week very little work was
done. They were usually termed the " daft days.". . . On
the Monday and Tuesday, at least, not a stroke of work
was done. Every one was free to " lift the sneck " of his
neighbour's door without " tirlin' " thereat, and walk in
sans ceremonie, and wish his friends " a merry Handsel Monday,
and mony o' them.". , .

The youngsters would receive their " handsel " from friends,
neighbours and visitors, and . . . two or three days after
the festivities the tired youngsters were sometimes treated
to a cupful or two of salts and senna to put their sorely tried
stomachs into their usual state of efficiency. . . .

A famous season it was for the reunion of friends and
members of families, who were scattered far and wide, and
when far fewer facilities existed for meeting than now. There
were many happy family gatherings, reunions, and private
social meetings as those evenings fell. It might be cold and
dreary outside, but within, the fireside presented a happy
and an animated appearance. Every face was lit up with
smiles, and the hand was ever ready with the grasp of friend-
ship and love. The old and the young met together, children's
children were there, beneath the old roof tree, and " weary
carking care " was for the time being cast to the winds.

" It was the hour when happy faces,
Smiled around the taper hght."

Songs were sung, stories told, and games and pastimes en-
gaged in with a heartiness and a homeliness that are now
almost unknown. . , .

All vanished now are the old worthies who fifty years ago
presided at those friendly reunions, ... on the nights of

Festival Customs. 149

Auld Handsel Monday and Tuesday, where young and old
could freely say —

" Happy we've been a' the gither,
Happy we've been ane an' a',"

and who, when the hour of parting came, could join hands
and hearts, ... in singing, . . .

" Should auld acquaintance be forgot."

Stewart, pp. 153-158.

Handsel Monday. Newhurgh. — Handsel-Monday (the first
Monday of the new year) is however the great festival of the
year in this neighbourhood. The name arose out of the custom
of presenting gifts at the new year, the first gift being the
receivers handsel. This signification is most clearly expressed
in the words hand and syllan (old English) to give or clasp
hands, in token of a concluded bargain. . . . The most
remarkable feature in the observance of Handsel-Monday in
Newburgh, and which seems pecuHar to the town, is the blowing
of horns in the street by the boys the moment that the clock
strikes the twelfth hour on Sunday night. They continue this
unmelodious music until daylight, kindle bonfires, and a genera-
tion back removed tradesmen's signs to private dwellings,
and perpetrated other mad pranks. The adherence of the
boys to these old usages is a striking instance of the toughness
of long-descended customs. Those who would not lose a
hour's sleep on any other occasion, conceal themselves from
their friends, that they may go out on an inclement winter
night, to be ready to begin the old demonstration at the
exact hour. — Laing, pp. 393, 394.

Handsel Monday. — Kyles. Pathhead. — It was long a
wont of the inhabitants of Pathhead to have the entry of
Ravenscraig Castle on Auld Hansel Monday. They amused
themselves with a variety of games, one of which is at least
worthy of being recorded as a contribution to folk-lore.
An iron ring was stuck into the ground so as to stand up-
right ; a player then took a heavy iron ball, and, retiring

150 Traditional Customs.

to a distance, rolled it towards the hoop. The spectators,
ranged in lines up the ground, immediately formed bets,
generally of a penny, as to whether the ball would pass through
the ring or not. When it did go through, the ball was said
to " kyle." The players were in the custom of throwing
their stakes on the ground — crying out " A penny it kyles ! "
— " A penny it doesna' ! " and so on. Of course, if the ball
missed, the players betting on its kyling lost, and vice versa.

Farnie, p. 79.
{Another Account). — This game is played annually on the
first day of the year on the rough sward in front of the castle,
a number of holes — nine, I think — being roughly scooped
out, and while the player, who has an iron ball, endeavours
from a stipulated distance, to kyle — or coil ? — it into a certain
hole, spectators line the course and bet on the result in the
words " A penny she kyles ! " "A penny she doesna ! " —
Jessie Patrick Findlay, Edinburgh Evening Dispatch, i8th
September, 1897. \Auld Handsel Monday was the second
Monday in the year. — J. E. S.]

Handsel Monday. — Yettlings. Wemyss. — At the foot
of this cave [the Court Cave] lies a flatfish reach of red sand-
stone of fully a quarter of a mile in length and from 60 to 80
yards in breadth, terminating on the east at the Round Doo-
cot, and on the west near the village burn. These smooth-
topped Skerries have clearly been the higher playground of the
tidal waves (they are barely covered during neap tides) since
ever the Forth receded to its present coast line, or perhaps we
may say, since Scotland last rose a few hundred feet out of the
sea. This rocky floor is pecuhar to the Fife shore, and it is
curious to note that a singular and primitive-looking game has
been played over it during the New Year's holidays from time
immemorial by the youths and young men of Wemyss. The
local origin of the game is not known, but some think that it
may have been introduced by Baltic traders as a game named
" Klotschassen," played in the Low Countries in winter over
ice-bound courses, is identical, save in the minor differences
of the balls, which are made of wood loaded with iron ; while

Festival Customs. 151

at Wemyss, at the present time, the balls, locally called
" Yettlins," are wholly of iron. The probability that the
game was carried from Wemyss to the Low Countries is as
likely. . . .

Over sixty years ago, however, I have seen the game
played on Old Hansel Monday with whinstone bullets, which
had been picked up along the shore after heavy storms.
There was nothing artificial in their form — they had been
smoothed and rounded by the restless sea. Many spectators
on those days, as now, lined the course and applauded heartily
the player who succeeded in making a " hail " in the fewest
number of throws from goal to goal. A given number of
" hails " constituted a win, and the player whose scores first
reached the winning number is declared the victor for the
year and holds the club medal accordingly.

Although the stronger men have the advantage of winning
the game, yet it does not always fall to their lot, as a good
many difficulties have to be encountered, such as the lie of
the rocks, the wave-worn facets of tiny ledges, and the watery
state of the course — all of which have, in some degree, a
diverging and retarding influence on the balls as they rattle
over the Skerries, spinning every now and then a grey band
of spray while darting through the abounding pools of shallow
water.

A deviation in the manner of play has taken place of late
years. A narrow leather belt of about a yard in length is
fastened to the player's hand, and from time to time soaked
in water before rolling it round the ball, which, accordingly,
on delivery, receives an extra impetus by the unrolling action
of the wet, semi-elastic belt. — Patrick, pp. 82-84.

There are two [caves] at the bottom of a cliff immediately
under the ruined castle of Easter Wemyss . . . [one,] which
has a narrow entry, is very spacious within, and contains a
well of good water. It is visited on the first Monday of
January, old style, by the young people of the neighbourhood,
with torches, but the origin of the custom is unknown. —
Forsyth, iv. 151.

152 Traditional Ctistoms.

2nd February, Candlemas. Kettle, 1680.— There were
farmers who had such a reverence for ancient customs, that
they would not yoke a plough till Candlemass, while some
went so far as to be unwilling to remove the weeds from the
fields, believing that through Adam's fall Providence willed
that weeds should grow. — F. H. & J. 21st June, 1905.

May Day. Balmerino. — ^To wash the face with May dew
is a custom not yet quite extinct. — Campbell, p. 21.

The Month of May. Auchterderran. —

" Rain in May makes the hay,
Rain in June makes it brown.
Rain in July makes it lie."

Washing the face in dew on the first of May causes one to
" keep bonny " all the year.

May is an unlucky month to marry in or to be born in.

" O' marriages in May
Bairns die in decay."

" A May bird's aye cheepin'," i.e. a child born in May is
always complaining, unhealthy. — Communicated, D. R.

May Festivals. Kinglassie Common. — A green sward in-
dicates what was once styled the Ba' field or Bowling Green
where the farm-servants in the vicinity held an annual festival
after earing-time, in " the merry month of May." The custom
has long since fallen into desuetude. — Blair, p. 47.

Carnock. — See Fairs, p. 199.

Trinity Sunday. St. Andrews. — For dancing on Trinity
Sunday, David Wemyss was, on the 6th June, 1599, sentenced
by the Kirksession of St. Andrews to imprisonment in the
Church steeple till he obtained caution that he would " make
his repentance." In his defence Wemyss pleaded that " the
custom was kept in Raderny ere any of the session were born.'*

Rogers vol. ii. pp. 206, 208.

Trantimas. Dunfermline, 1691. — Trantimass was the local
and vulgar form of Trinity-mass. ... In Dunfermline the

Festival Customs. 153

Trantimas procession seems to have been a favourite time
with all the trades for breaking loose, for defying the Session,
and for the singing of ribald songs. Drums and fifes gave
the music wanted ; quaintl}^ dressed citizens, forsaking the
seriousness of the workshop or warehouse, turned mounte-
bank for the day. Flowers were spread in the streets, and
garlands brought forth, for which young men and maidens
strove, that they might have the pleasure of decking each
other therewith.

In these turns-out of the trades the bakers were made to
take the first place, since — said the ecclesiastical regulations
— the first element of life is food. The tailors and weavers
came next, since, next to food, man must be clothed ; then
came the joiners and masons, as builders of houses, for men
must have a habitation of some kind to live in ; shoemakers
followed, with the skinners ; coopers, fieshers, hammermen
of all kinds, glovers, hatters, hosiers, and so on, down to the
last ornamental section of " makkers and workers." The
procession moved on amidst the huzzahs of the multitude,
the chorus of the steppers-out, the hammering of the drums,
and the fierce skirlings of the fife. Every year this scene
returned, and every year the colours (flags) were hung out,
music makers enlisted, and mystic men engaged to " causemak
the motions of the day." — Thompson, p. 107, 108.

St. Serf's Day, 1st July. Culross. — Servanus, or St. Serf,
lived at that time in an hermitage, where the monastery was
afterwards built, and was, as is said, son of a king of Canaan.
After various peregrinations he departed this life at Culross,
of which town he became the tutelar saint ; and, in honour
of him, a whole day annually was formerly solemnized by
the people here. This was attended with a variety of cere-
monies, particularly parading the streets and environs of the
town very early in the morning, with large branches of birch
and other trees in their foliage, accompanied with drums
and different musical instruments, adorning the cross, and
another public place called the " Tron " with a great pro-

154 Traditional Ctcstoms.

fusion and variety of flowers, formed into different devices,
and spending the evening in festivity and mirth. The day
appropriated to this was the ist day of July ; but when
the town was erected into a royal borough, another festive
day was dedicated to what they call riding the marches ;
which is, the magistrates, counsellors, and different incorpora-
tions, proceeding on horseback in a great cavalcade, and
carrying several pairs of colours, round the boundaries of
the town's domains (which were formerly considerable), and
at a certain period of their progress, calling over the names
of the magistrates and office-bearers, and burgesses, and so
proceeding back again into the town, and concluding the
day with feasting, music, and dancing. The king's birthday
made a third public day ; and, as each of these usually drew
along with it three or four more, sometimes a whole week, of
dissipation and idleness, it was wisely contrived to sink them
into one, which is now the king's birthday, still a great day
at Culross. In this are united the ceremonies of all the three.
To this all the young people of both sexes, assiduously resort,
even from the most distant quarters of the country ; and,
whilst the Saint himself is forgotten, and his name not so
much as known to many of them, his ceremonies are still
preserved, and his spirit continues to inspire them with social
mirth and joy. — O.S.A., vol. x. pp. 146, 147 ; Forbes (2),
pp. 325, 326, note.
Cf. Fairs, p. 201 ; Legends, p. 244.

St. Swithin's Day. 15th July. Auchferderran. — If it
rains then it will rain for six weeks. It was common on this
day for old people to say " Ay, this is the day the deer lies
down." Persistent enquiry could never get any meaning for
this saying. — D. R.

St. Michael's Day, 29th September. Dunfermline.—
Dunfermline had eight different Craft Associations. . . .
The great annual gathering, when every member was expected
to be present, was set for St. Michael's Day — Michaelmas,
the 29th of September. . . . Our local associators' practice

Festival Customs. 155

was to hail St. Michael's annual advent by a feast of good
things, lubricated by " het pynts " and unlimited quantities
of home brewed ale. . . . Gathered round the table and
having installed the newly-elected convener in the chair, they
proceeded to honour the occasion. The ceremony opened
with the ancient time-honoured custom of the chairman
paying his " cans," which custom with many more com-
mendable, has vanished with changing times. " Cane, kain,
or canage," is a word which has its origin in the Gaelic " cean "
— the head, and in its original sense meant a duty paid by
a tenant to his landlord in kind. Thus we find references
to " cane geese " and " cane fowls " of which the Michael-
mas goose forms an excellent illustration. . . .

In urban life, the council, guild, or craft observances, the
Provost, Dean, Deacon, or Convener, was put in the place
of the landlord or chief, and caused to pay his " cans," and
thus came about the local adjuncts to the feasting and merri-
ment of St. Michael's Day. A late instance of keeping up
this ancient custom occurred in the year 1865, when the good
folk at the " Back o' the Dam," after clearing out the famous
Strachan's Well, adjourned to Turnbull's Inn, Douglas Street,
and having there elected the officebearers for 1866, the
latter — as we are informed by the minutes of the proceedings
• — " for the honour of their office they all paid their cans."

Thompson, pp. 209-211.

St. Crispin, 25th October. Dunfermline.— \xv those old
days they had also St. Crispin processions got up by the
cordwainers of the town and neighbourhood. ... I re-
member seeing the last one that took place in Dunfermline,
and which was carried out in a most imposing style. It
was somewhere about 1839 o^ 1840. . . . The principal
officials who took part in it were gaily attired. Some of
them acted as aides-de-camp. They were mounted on horse-
back (perhaps for the first time in their lives), and while
they rode their richly caparisoned steeds, they bore in their
hands the flaming swords of State and Justice. The fore-

156 Traditional Customs.

most to head the procession were heralds, who led the van
on horseback, then spearmen, then gentlemen ushers, the
sword of State, the chaplain in his gown and bands, the
archbishop, two macers, and then came the most important
and distinguished personage of all, the King ! He had on
his head a jewelled crown, and carried in his hand the sceptre
of office, while he wore a gorgeous dress of crimson velvet
and ermine, and bore on his right breast badges, and showy
stars of diamonds. He had white silk stockings on his ample
kingly calves, silver buckles on his shoes. His long rich
train of crimson velvet lined with white satin, was borne
behind him by six small and nicely dressed pages. He was
supported by stalwart dukes and body-guards, and by the
knight-marshal Crispins. The King was a tall, erect, stately
man, of over six feet in stature, and as he walked along in
the midst of this pageantry he had quite a majestic appear-
ance. ... In the evening there was held a court or levee
(in the Guildhall if I remember rightly) when the public had
an opportunity of obtaining an audience of the King and
his consort, and seeing them seated on their elevated and
richly adorned thrones, surrounded by their knights, equerries,
and lords in waiting, clad in all the habiliments of office. . . .

It will yet be remembered by a number of persons in Dun-
fermline who were privileged to witness it, and no doubt the
recollection of the affair will call forth a quiet smile. The
soubriquet of " the King " clung ever afterwards to the one
who represented majesty on that great occasion. If one
were asked years after, " Wha made thae boots o' yours,
Jamie ? " the answer was " the King " or " King Crispin."
Or another would remark that he " saw the king wi' his leather
apron on standin' at his ain door, crackin' wi' Deacon Tamson,"
etc., etc. — Stewart, pp. 181, 182.

[For the Order of the Grand Procession for the year 1823,
see Henderson, pp. 615, 616.]

Kate Kennedy's Day. St. Andrews. — The following cele-
bration is observed annually by students at St. Andrews,

Festival Customs. 157

attending the United College of St. Salvator and St. Leonard
during the forth year. Kate Kennedy's Day is yearly fixed
by the observers for the last week in February or the beginning
of March. The students meet at an appointed place at noon,
when the\ array themselves in masquerade attire. They
then form a procession. The leading performer, Kate
Kennedy, is dressed in female garb, and mounted on horse-
back. Kate has a bodyguard, attended by a mounted escort.
A drummer leads the way discoursing martial music. Each
member of the procession represents some historical character,
such as the Pope, the Stuart kings, Roman citizens, Greek
Philosophers, etc. The cavalcade first proceeds to the college
quadrangle where Kate receives a congratulatory address.
They then visit the private houses of the different professors,
who are cheered or hooted according to the estimation in
which they are held. The day's proceedings terminated in
a banquet.

Dr. Charles Rogers proceeds to say that the origin of this
celebration is involved in some doubt. It seems to combine
the honours paid in Romish times to the memory of St.
Catherine, with a public recognition of the good services
of the pious James Kennedy, Bishop of the See, who founded
St. Salvator's College in 1455. A bell was placed in the
College steeple by Bishop Kennedy who dedicated it to
St. Catherine. f^' This was recast the third time in 1686
when a procession attended its suspension.

Guthrie, pp. 218-220, quoting Rogers, pp. 157, 158.

The principals and professors in 1878 forbade the cele-
bration of " Kate " on pain of rustication.

Westwood, p. 68.

Fast Day. As the preparation for the solemn rites of
the [half-yearly] communion, it was considered even more
sacred than the Sabbath itself. Any secular work or any
amusement on such a day was considered to be an act of

[^ St. Katharine's Day is November 25th. The date of " Kate
Kennedy " rather suggests Shrovetide.]

15B Traditional Customs.

desecration. There is a story still handed down, that a
stranger, who was passing through the village on a Fast
Day, and who chanced to whistle, was stoned by the natives,
and obliged to run for his life. I myself distinctly remember
my horror when I saw two boys on such an occasion playing
at marbles, I trembled lest lightning should fall from heaven,
and strike them dead. But of late, there were some bold
spirits who regarded this day as a mere human institution,
and, therefore, not binding on them. — Pryde, p. 217.^^^

Leap Year. Auchterderran. — Leap Year is held to be
" unlucky for beasts and bodies." " There's a heap o' witch-
craft gaun aboot in Leap Year." — D. R.

St. Monan's Day. 1st March. — See p. 268.

[^ still observed in a few districts, usually on the Thursday before
the communion ; now held quarterly, but in most towns its religious
aspect has now ceased, the day being now changed to the spring and
autumn public holiday.]

XII. CEREMONIAL CUSTOMS.

I. Birth.

The Infant. Newburgh. — It is still considered unlucky
by many to use a new cradle for a newborn infant. Old
cradles are, therefore, in special request and are constantly
borrowed to avoid the mysterious peril of using a new one.

Laing, pp. 383, 384.

To gar claes gae through the reik ; to pass the clothes
of a newborn child through the smoke of a fire : a super-
stitious rite which has been used in Fife in the memory of
some yet alive, meant to ward off from the infant the effects
of witchcraft. — Jam. Dict. Sup.

Dunfermline. — It was believed to be uncanny to weigh
an infant before it was a year old, or to let the moon shine
on its face while it was asleep. It was also very desirable
to cut an infant's nails for the first time over an open Bible.

Stewart, p. 42.

Twins. St. Andrews. — The Rock Dove {Columbia Livia).
When domesticated they have four broods in the year, always
two at a time — ^male and female. Hence a boy and girl
are called " a doo's cleckin'." — Bruce, p. 538.

The Mother. It was beheved that if a pregnant woman
stepped over " a cutty's clap," that is, a place where a hare
had lain, her child, when born, would have " the hare-shach,"
or hare-lip. — See Folk-Lore, ix. 286 (1898).

i6o Traditional Customs.

Childbirth Feast. Kinghom. — Minutes of Kirk Session,
4 March 1645, — Taking to yr consideratione also another abuse
of mixt meetings of men and women meerHe for drinking of
cummerscales as they call it. . . . The prejudice which
persons lying in childbed receives both in health and meanes
being forced not onlie to beare companie to such as come
to visit but also to provide for theire comeing more than
either is necessarie or theire estate maye beare. considering
also that persons of the better sort carrie a secrit dishke to
it and would be gladly content of ane act of this kynd that
there might be to them some warrand against exceptions
which might be taken be friends and neighbours if the ancient
custome were not keeped be such, upon thir considerations
the minister and elders of the sessioun discharges & inhibits
all visits of this kynd.

The custom here referred to was that of meeting to drink
the health of a newborn child. It was considered dangerous
to the health or beauty of the child if the visitor did not
empty his or her glass. — Kinghorn, pp. 57, 58.

Newhurgh. — Long after the middle of the last [i.e. i8th]
century, the dainty provided for friends and neighbours on
the occasion of the birth of a child was oatmeal cakes crumbled
and fried in butter, which were named butter-saps. To say
that you had partaken of these saps in a house was equivalent
to saying that a birth had occurred in the family.

Laing, p. 397.

Baptism. Newhurgh. — The custom of taking a bit short-
bread or other kind of cake along with, and sometimes pinned
up in the dress of, a child conveyed to church for baptism,
still prevails in Newburgh. This cake is known as " the
Bairn's Piece," and is presented to the first person that is
met on the way to the church.

Laing, p. 382 ; Stewart, p. 43.

Dunfermline. — There was an old freit attended to at the time
of the baptism of infants in the church, and it is still carried
out in some quarters. That was for the male infants to

Ceremonial Customs. i6i

have the ordinance administered to them first, if there hap-
pened to be both males and females presented. It was
thought that if a girl were baptized before a boy, the girl
would be likely to have a beard and the boy to be of a feminine
disposition. — Stewart, p. 45.

See Appendix, Birth, pp. 394-401.

2. Marriage.

Caution Money. Ballingry. — . . . The practice of two
male friends of the parties waiting on the Session-Clerk, and
with their names, depositing the stipulated fee. Therewith
was conjoined what was termed " laying doon the pawns " —
that is, the making of a small consignment in guarantee that
the marriage would be solemnized. In the parish of Ballingry,
Fifeshire, the consignment was in 1670 fixed at two dollars.
It was ruled by a Kirksession in 1666 that " the pawn " or
consignment money should " remain in the clerk's hand for
the space of three quarters of a year after the marriage."

Rogers, vol. i. p. 108.

Marriages in the Seventeenth Century. Curious cus-
toms with regard to marriages were in force in many
Fifeshire villages during the seventeenth century. After
being proclaimed on three successive Sabbaths, the marriage
could not take place until a pledge, usually amounting to
five pounds Scots, had been lodged with the kirk-session.
At a stated time after the marriage, if meanwhile the couple
had behaved themselves to the satisfaction of the session,
this sum was returned, but if not, the money was forfeited
and went to the support of the poor. Many a time the ex-
pectant bridegroom had not such a sum as five pounds in
his possession, and in that case a kindly friend or neighbour
would lend him the money.

When the marriage of a wealthy couple took place the

L

1 62 Traditional Customs.

bridegroom was expected to contribute very liberally to the
poor-box ; so that marriage in Fife would seem to have been
rather a costly affair in olden days.

The marriage ceremony was performed by the minister
in much the same way as at the present day. In the sub-
sequent festivities the pipers played a very important part.
The proceedings would seem to have been generally of a
most uproarious nature, judging at least from the following
minute of Aberdour kirk-session, dated January 1653 : " It
is reported by some of the elders that there is ane great abuse
at brydalls, with pypers and the like."

To put down rioting and disorder at weddings, this session,
who seem to have held the poor bagpipe-players responsible
for much of the trouble, ordained that those who were about
to be married must consign two dollars into the treasurer's
hands, which should be restored after the marriage, pro-
vided there had been no abuse by pipers ; but, in the event
of such abuse, the said two dollars were to be confiscated
for the use of the poor. The pipers usually accompanied
the marriage party from the house of the bride's relations,
to that of the bridegroom.

" Penny weddings," or, as they were sometimes called
then, " Penny bridals," were very popular in Fife in the
seventeenth century. Each guest paid a penny for the
privilege of taking part in the festivities, and so great was
the uproar often made by these " paying guests," in order,
presumably, to get as much excitement for their money as
possible, that at length, in 1647, we read : " The Presbytery
of St. Andrews passed an Act restricting the number of
persons at weddings to twenty, and the number present at
contracts and baptisms to six or seven, and this Act was
extended by the Synod to the whole of Fife."

GiRNiNAN, Weekly Scotsman, 25th April, 1903.

Marriages in the Nineteenth Century. Newburgh. —
Marriages are now celebrated in this neighbourhood . . .
with customs of which no positive explanation can be given.

Ceremonial Customs. i6

The best man (groomsman) and the bridesmaid go arm in
arm to fetch the bridegroom, and conduct him (and after-
wards the other guests) to the dweUing of the bride, where
the marriage ceremony is performed, though less than a
hundred years ago it was usually performed in the church.
After the ceremony, and just as the newly-married couple
are leaving the house, a plate containing salt is at some
marriages stealthily broken over the head of the bridegroom,
and as they leave the door the customary shower of old
shoes is thrown at them. The bride and bridegroom head
the procession, they are followed by the bridesmaid and
best man, and the rest of the bridal party, all walking two
and two, arm and arm, to the bridegroom's house, where
a supper is prepared for the wedding guests. On the arrival
of the bridal party at the bridegroom's house, his mother,
or nearest female relative, breaks a cake of shortbread over
the head of the bride as she sets her foot on the threshold,
and throws the fragments to the door to be scrambled for
by those who assemble outside on marriage occasions. A
fragment of the cake is coveted by young maidens, to lay
under their pillows at night, as a spell for ensuring dreams
of those they love. It is deemed specially unlucky for a
marriage party to take any by-path or to turn back
after they have once set out for their new home. —
Laing, p. 387.

Choice of Wedding-Day. Dunfermline. — The month of
May has somehow or other been regarded as an unlucky
month, and hence there is a disinclination on the part of
those who wish to get married to choose that month. The
last day of the year — Hogmanay — was considered an especially
lucky day for this purpose. — Stewart, p. 45.

St. Monans. — It has been formerly stated that Friday is
ominous of evil, yet it is very rare indeed to see a wedding
on any other day, and it is almost as rare to see one conducted
on any other principle than the good, social penny- wedding
Scotch fashion ; and were the bachelor-tax levied on the

164 Traditional Ctcstoms.

fishing population at twenty-five years of age, the revenue
would be minus the collector's fees. — Jack, p. 164.

Wedding-Weather. Crail. — The aspect of the firmament
on a nuptial day has ever been carefully observed and solemnly
regarded as emblematic of the subsequent condition of the
parties. Accordingly, the bright effulgence of the sun . . .
exhibits a perfect picture of unshaded prosperity. . . . The
troubled elements . . . the bursting tempest . . . these dis-
tinctly emblemise the fell domestic brawls and scenes of
matrimonial warfare, . . . whilst the lowering, deep-shaded
canopy, distilling its exhaled treasures on the thirsty earth,
prefigure the . . . flowing tears that future days are destined
to reveal. — Jack (2), pp. 61, 62.

Wedding Flag. St. Monans. — A flag or ensign embellished
with many figurative representations, such as hands joined,
hearts united, and other fanciful devices, all emblematic of
the matrimonial union. This bridal concomitant has almost
fallen into total desuetude, except amongst the seafaring
population, who still maintain the practice, and preserve it
from hterally vanishing. — Jack (2), p. 60, note.

Wedding Girdle. St. Monans. — See Local Customs,
Fishermen, p. 213.

Parson's Privilege. Crail. — In those days [1635] the
parson who presided over the marriage ceremony uniformly
claimed it as his alienable privilege to have a smack at the
Hps of the bride immediately after the performance of his
official duties, . . . this was rarely if ever omitted by the
privileged ecclesiastic. Indeed some of the ministers of the
Church of Scotland even at the present day avail themselves
of this their peculiar privilege. . . .

It was then sturdily believed that the happiness of every
bride lay involved in the pastoral kiss. — Jack, (2) pp. 65-68.

Riding the Broose. Newburgh. — The mock capture of

Ceremonial Customs. 165

a bride, known as " Riding the Broose," continued in this
neighbourhood down to about 1820. The moment the bride
left her home, mounted horsemen set off at full speed, striving
who would soonest reach the bridegroom's house, and the
first person to arrive there was said to have won the Broose ;
a term of which no satisfactory etymology has been given.

Laing, p. 386.

Morning-Feast. Largo. — 1654 ^^^- ^5 — Johne Cruck-
shankes infeare for his newe wyfe, was att Largo Place, in
his house there.

Note. — Infeare — the feast given in the bridegroom's house
the day after the marriage. This practice continued to be
observed till within these few years, i.e. as long as marriage
parties were numerous and public. Every female visitor,
on that occasion, brought with her some provision or house-
hold store, as cheese, hens, etc. The ceremony of creeling ^^^
was then observed. — Lamont. p. 82.

See also Appendix, Marriage, pp. 391-393.

Wife-Selling. Murhous. — Sept. 1613. The minister and
sessione dilated David Fotheringham, ane profaner of the
Sabbath day, and drunkard, noncommunicant, contemner of
the ministrie, who lykwayes upon the 15 day of August last
by past, past to mercatt, being the Sabath day, and having

[^ Creeling. — " The second day after the marriage, a creeUng, as it is
called, takes place. The young wedded pair, with their friends, assemble
in a convenient spot. A small creel or basket is prepared for the occasion,
into which they put some stones. The young men carry it alternately,
and allow themselves to be caught by the maidens, who have a kiss
when they succeed. After a great deal of innocent mirth and pleasantry,
the creel falls at length to the young husband's share, who is obliged to
carry it generally for a long time, none of the young women having
compassion upon him. At last his fair mate kindly relieves him from
his burden ; and her complaisance in this particular is considered as a
proof of her satisfaction with the choice she has made. The creel goes
round again ; more merriment succeeds, and all the company dine
together, and talk over the feats of the field." — O.S.A., vol. ii. pp. 80, 81.
Cf. p. 393-]

1 66 Traditio7ial Ciistorns.

sold his wyff, thairupon fell in ploy. For the foirsaidis filthie
crymes he is to be charged to the High Commissioun.^

Baxter, p. 68.

^ This is the only instance which the Editor \i.e. Mr. Baxter] has
observed in Scotland of a practice not uncommon among the lowest
vulgar in England, even at the present day, founded on the absurd
notion that a man may lawfully sell his wife, provided he does so in
the open market, with a halter round her neck.

3. Death and Burial.

Extravagant Grief. Newhurgh. — It is firmly beheved
that if a child or other relative is withheld from dying by
being " cried back " (as the prayers for its continuance in
life is called) , it will be deprived of one or more of its faculties
as a punishment to the parent or other relative who would
not acquiesce in the Divine will.^ — Laing, p. 383.

^ Mrs. Barrett Browning has made use of this superstition in her
exquisite poem, " Isobel's Child."

Observances before Burial. Dunfermline. — Domestic ani-
mals, especially cats, were not permitted in a house where
there was a corpse. — Stewart, p. 44.

Newhurgh. — The family clock used to be stopped when a
death occurred in the house, and the looking glass was
invariably (and perhaps still is) covered up in the chamber
where the dead lay. — Laing, p. 384.

Burial Clothes. Newhurgh. — It was enacted in the reign
of James VII. (1686), " for the encouragement of the Linen
Manufacturers of this Kingdom, and prevention of the exporta-
tion of monies thereof by importing of linen, that no corps of
any persons whatever shall be buried in any shirt, sheet, or
anything else except in plain linen or cloth of hards made and
spun within the kingdom under a penalty of £300 Scots for a
nobleman, and £200 for each other person. . . ."

Ceremonial Customs. 167

This Act was repealed in the last Scottish Pariiament (Anne,
cap. xiv. 1707), " and for the encouragement of the manu-
facture of woollen " (which was depressed at the time), it was
enacted, " that hereafter no corps of any person, of what
condition or quahty soever shall be buried in linen of what-
ever kind, but plain woollen cloth or stuff shall be made use of,
and that under the same penalties as were imposed by the
Act anent Linens. ..." In the Court Books of Newburgh
the following entry occurs :

"At a Court holden by Richard Smith baillyie upon ye
14 May, 1712, Court lawfully fencit. The q^^ day ye ffiscall
of Court ag* ye persons afternamed, for winding of their dead
in Lining since ye Act of Parliament made ag' winding of
dead in Lining ; And that contrair to the said Act of Parha-
ment, viz^, John Small for winding his wife, Janet Stinnes
for winding John Smith her husband in Linning ; John
Brown for winding two of his children, Robert Allan for wind-
ing his wife, Jean Daniel for her daughter, Rebecca Stinnes for
Thomas Matheson her husband, John Blyth, talyeour, for his
father, — All for winding in Linning contrair to the said Act
of Parliament. And they being all summoned to this day
personally apprehended, John Small, John Brown, Janet
Stinnes, Jean Daniel all confessed, and John Blyth absent,
held as confessed, and Rebecca Stinnes absent, held as con-
fessed. And Robert Allan not being able to come, and it
being attested and verified by sundrie honest men that he
was not guilty. Therefore the baillyie fines those guilty
conform to Act of Parliament, and assoilzies Robert
Allan."

The prejudice in favour of burying in linen must have been
strong, to have induced so many to run the risk of the heavy
penalty which the Act imposed ; and yet, in all likelihood, in
consequence of this very Act, a white woollen stuff (called
burial crape) continued to be used, especially by the rich for
winding their dead, so late as the year 1820.

Laing, pp. 304, 305.

1 68 Traditional Customs.

Lychwakes. In the Records of the Kirk Session of Abdie
the following . . . entry occurs : . . .

1742 Dec. 20. To candle and other charges

when Margaret Peatt was a corpse - - 0 12 00
1750 Oct. 5. To John Laing for Isabel Clow's

Coffin - - - - - - -4100

To sake [sack] and sugar before her death and

ale, bread, and candle after funeral - 2 18 6

These records of the countenance of Lychwakes ... by
the Kirk Session, is a relic of a custom now quite obsolete
in this neighbourhood, but which, at the dates mentioned,
must have universally prevailed, as the providing funds for
the wakes of those on the roll of paupers proves.

Laing, pp. 272, 273.

Funeral Feast and Doles. St. Andrews.— Yxovci the
Records of the Presbytery of St. Andrews under date 28th
March, 1664, we learn that it was the custom when a death
took place in a family, for " confused multitudes " to frequent
the house of the deceased uninvited, for the purpose of obtain-
ing a share of the meat and drink that was provided on the
occasion, and that it was usual to distribute money among the
poor at the time of the funeral. The Presbytery issued an ordi-
nance forbidding these excesses, and recommended that the
money to be distributed, should be given to the Kirk Session
of the parish for distribution, and not "in so great a
tumult of beggars as use to be at the buriall place, when
they that cryes most and have least neid, come often best
speed !'*,..

Newhurgh. — Sir Michael Balfour of Denmiln died at
Denmiln, on the 4th February, 1652, at the age of 72,
and was buried in Abdie Church on the 20th of the same
month.

The great length of time which was allowed to elapse
betwixt Sir Michael's death and bu«ial . . . arose from the
custom of entertaining all relatives and neighbours so long as
the body lay unburied, with a profuse hospitality, which was

Ceremonial Customs, 169

not bounded by temperance.^ Day after day scenes of con-
viviality went on, most unbecoming the solemn occasion, and
expenses were incurred which often embarrassed the family
of the deceased for generations. Instances are on record of two
years' rental of large estates having been spent in this wasteful
manner at the funeral of the proprietors ; and yet, had the
family of the deceased set themselves against the custom of
the time, they would have been branded as disregardful of
their father's memory. — Laing, pp. 355, 356.

* One instance will suffice. At the Laird of Calder's funeral in 1716^
sixteen holes and a half of malt were brewed to provide ale (besides
other liquors in proportion) for those who came during the eighteen
days his corpse lay unburied. — Chambers's Domestic Annals, vol. iii.
P- 309-

Extract from the Records of the Town Council of
Newburgh, — *' . . . i8th Aprile 1759. This day the Counsel
mett after calling of the Pasch ^^^ Head Court, and there was
laid before them a Long Petition . . . against drinking before
the Interment or at Dargies." ^^i

The following resolutions were unanimously passed :

" i"^°- That no Inhabitant within the Town of Newburgh
shall invite either one or other of the Inhabitants to drink
before the Corpe be interred, nor shall any of them go in
under the penalty following.

" 2*^°- They also discharge all publick Dargies, excepting
Relations and near neighbours, or those that may be service-
able to the concerns of the Defunct, — But that the country
people may be taken in before the lifting of the corpse if
they please.

" 3^^°- That any of the Inhabitants transgressing the
foresaid Regulation whether the Inviter or the Invited of
them shall pay twenty pounds scots Toties Quoties, and
ordains this to be intimate to the Inhabitants by the tuck

[1 Easter.]

[2 The compotation of the funeral company after the interment. —
Jam. Dict.]

lyo Traditional Ctistoms.

of drum that none pretend ignorance." — Laing, pp. 275, 276 ;
KiNLOCH, p. 20.

See Convivial Customs, p. 216.

Carnock. — [Sixty years ago] I am safe in saying that wine
and spirits were offered by being placed on the coffin of the
deceased at Oakley near Carnock. — Allan, p. 29.

Funeral Weather. Crail. — During the entire celebration
to the funeral obsequies, . . . the rain descended in gushing
torrents . . . This contingency, however, though fraught with
annoyance to the living, was generally esteemed, at that
period, a certain indication that the departed spirit had
passed through the clouds to the regions of bliss ; and can
it be believed that this romantic superstition still prevails
to a considerable extent in many districts of enlightened
Scotland ? and the proverb is thus doggerelly expressed —

" Happy is the bride on whom the sun shines,
And blest is the dead on whom the cloud rains."

Jack (2), pp. 115, 116.

Funeral Procession. Falkland. — Leaving Falkland by
the east, we may observe, close by the present schoolhouse,
a large stone deep sunk in the ground. This stone is known
to this day as the " Liquor Stone." On this stone funeral
companies were in the habit of placing the coffin, while drink
was supplied to refresh them, in bearing the body to the
churchyard. — Taylor, p. 217.

St. Andrews. — A superstition prevailed, that the bod}^ was
in the grave only safe from evil influence if prior to interment
it was three several times carried round the church in the
direction of the sun. In 1641 the Presbytery of St. Andrews
specially condemned this usage and prohibited its observance.
Rogers, vol. i. p. 167 ; Baxter, p. 125.

Aberdour. — A common superstition in Fife, at the time
we allude to [1641] was displayed in carrying the dead right
round the church before interment. Another, which some
of the most highly-educated ministers of the Church of England

Ceremonial Customs, 171

at the present day appear not to have got over, was burying
unbaptized infants apart. — Ross, p. 295.

Newhiirgh. — Keeping the highway holds equally true of
funeral processions ; by tacit consent they keep the old
accustomed path. Kirk-roads, disused for most other pur-
poses, continue to be used for funerals. To take any by-path
would be held to be derogatory to the deceased. The good
old custom of " bidding " the friends and neighbours to a
funeral, by the beadle going from door to door, is still prac-
tised in Newburgh. Formerly it was the custom for the
beadle to walk before the coffin ringing a hand-bell, all the
way to the churchyard. This practice was discontinued in
Newburgh sometime between the years 1780-1790, but it
continued in the neighbouring parish of Abdie down to a
more recent period. The ringing of the church bell at a
funeral was to give notice of the hour of " lifting " to the
neighbours ; but in medieval times superstitions arose out
of the practice, and the behef prevailed that evil spirits were
driven away, and could not come within the sound of the
bell. The belief in the exorcising power of bells has totally
disappeared ; but the tolling of the great bell has continued
uninterruptedly in Newburgh, and it is now the one solemnis-
ing public accompaniment of a Scottish funeral. One other
outward token of respect still continues. If a wayfarer meets
a funeral procession he reverently uncovers his head ; and
the same mark of respect is shown by the attendants the
moment that the coffin is lowered into the grave, no other
outward demonstration being exhibited. Women have long
ceased to attend funerals in Scotland. This is the more
remarkable, as so late as the year 17 15 they formed part
of every funeral procession, walking in regular rank, as they
still do in the north of England. The men however, in Scot-
land, walked in front and the women behind. The dis-
appearance of women from funerals in Scotland seems to
have been so gradual, that no contemporary notice of it
appears ; and so utterly has their attendance on these occasions
passed out of remembrance, that were they now to appear

172 Ti^aditional Customs.

their presence would excite comment and astonish-
ment.— Laing, pp. 387, 388.

Pathhead. — ^An acquaintance of ours, who died at a good
old age some years ago, informed us that when he first came
to the town, it was the custom that when a person died in
the west end of the Nether Street, they would not carry the
corpse west, as being the nearest road to the burying ground,
although the footpath which had been originally there had
been transformed into the Plantin Wynd, but they went
east the Nether Street, up the Flesh Wynd, and then west
the Mid Street. However, one day when a funeral was to
take place from the west end of the street, he and two or
three more individuals, who were determined to upset this
superstitious custom, took hold of the spokes, and carried
the corpse west the street and up the Plantin Wynd, and
this has been the practice ever since. — Brodie, p. 100.

Nail-makers' Funerals. Pathhead. — These nail-makers
were a people that lived by themselves, and their manners
were primitive. Many curious anecdotes are told of them.
. . . Their funerals were attended with some singular customs :
When a death took place in Pathhead public proclamation
of it was made by the grave-digger, in this manner, viz. he
rung a bell, took off his bonnet, and " Brethren and Sister-
hood, I give you all to wit that our brother, Sanders Flukkar,
hammerman and indweller in Dunnikier, has departed this
life, whom God Almighty have mercy upon — and you are
all desired to be in readiness to attend his funeral at the next
warning of the bell." All the men of the town turned out
to the funeral ; no mourning dress was put on for the occasion
— ^they came in their night-caps, and with their leather
aprons ; and as their breeches were all made to hang very
slack many of them could only afford one hand to the spokes,
the other being necessarily stationed at the haunch. If the
deceased happened to be a person of no standing in the town,
he was borne to the grave by the shortest approach to the
burial ground, but a roundabout road was taken if he was

Ceremonial Customs. 173

one like themselves. One day they were attending the
funeral of an old shoemaker, and had proceeded to take him
by the short road, when a hot dispute arose — one party
maintaining that he ought to be taken by " the roundabout."
They stood still with the cofhn till they argued the matter,
when it was demonstrated that though he was " a naething
c' a body yet he made gude shoon." With this they retraced
their steps. — Farnie, pp. 70, 71 ; Ross, p. 297.

Weavers' Funerals. Dunfermline, 1687. — One of the most
ancient and respected relics of the craftsmen's associations
was that which constrained the members to attend the funerals
of any of their deceased confreres. Among the weavers,
no one was permitted to " gang pairt of the road and then
turn back," and each and every freeman was obhged to
mark his respect for the departed by assisting to carry the
bier, or to be one of its attendants " all the waie to the kirk-
yard." — Thomson, p. 98.

Midnight Funeral: Ghostly Procession. Auchtertool. —
A lady who had spent much of her youth in the parish, lately
told the writer that in her childhood an old servant, a native
of the parish, gave her an account of the tradition current in
the district regarding this burial [that of one of the Skene
family, who had been involved in the Rebelhon]. The Earl
of Moray of that day allowed the body of the deceased Skene,
which had been brought from France, to be taken to Hal-
yards ; and from thence at the " mirk midnight," accompanied
with torchbearers, old retainers of the family, bare the body by
the " Lady's Walk " and straight across the field, according to
their old burial custom, to the Kirk of Auchtertool, where it
was placed in the vault. . . . The narrator added this interest-
ing and picturesque detail, that every year on the same night
in the month of August a ghostly procession comes along the
" Ladies' Walk " to the Kirk of Auchtertool, bearing a
shrouded cofhn shoulder-high, and attended by a piper clad
in the tartan of the Skenes, playing an ancient Lament. No
one of late seems to have observed this procession, or have

174 Traditional Customs.

heard the wail of the pipes, but it would never do for anyone
belonging to the parish to doubt that it takes place as has been
recorded. — Stevenson (2), pp. 99, 100.

Suicide. Monimail. — There has been but one instance
of suicide for many years. . . . This event was rendered
remarkable by the manner of interment. The body was
brought from the house, through the window, and buried,
under night, at the extremity of the parish. A proof at
once of the force of old superstitious customs.

O.S.A., vol. ii. p. 404.

Newburgh} — Towards the end of the last century the corpse
of a suicide had to be hfted over the walls of the churchyard
in Newburgh ; the superstitious belief being that if it was
permitted to enter by the gate, the next child that was carried
to the Church for baptism would end its days by self-destruc-
tion. This superstition died out by slow degrees. Scarcely
fifty years ago, two old women remembering what they had
seen in their youth, watched with eager curiosity the funeral
procession of a suicide in Newburgh, as it approached the
churchyard porch, where a very slight accidental stoppage
took place. Imagining that the old superstitious practice
was to be put in force, they immediately set off to see the
end, exclaiming, " They're no gaun to let her in yet " ; but
they had not run many paces when the whole procession
disappeared within the churchyard gate, and this form of
superstition was for ever extinguished amongst us.

Laing, p. 381 ; Allan, p. 29.

Death by Drowning. See Fishermen's Freits, p. 418.

1 Newburgh. — There was an old story of a far-back laird of Inchrye
House who had brought home a black wife. He was very cruel to her
and she died. Some time after, he died also, and was duly laid out.
During the night a noise was heard in the death-chamber, and on going
up the terrified attendants " felt an awfu' smell o' sulphur," and found
the corpse sitting up in bed. It was popularly supposed that he had
been visited by " Auld Nick " — D. R.

XIII. GAMES.

All the Wild Birds of the Air. Fife. — There is a game at
which children at school, both at Abernethy and the north
of Fife, amuse themselves, called " All the Wild Birds of the
Air " ; and the one who takes the most active part in it is
called Maus. . . . The way in which the game is played is
this : All those intending to join in it, generally to the number
of a dozen or so, sit down in a row. One superintends the
game, and goes along the line, asking what name each chooses
to adopt, which may be that of any bird they please, only
they must be different from each other ; and he must remem-
ber them all. The one who is to act Maaz [Mausj stands in
sight and is allowed to make particular observation by the
eye, but not to be within hearing. Whenever all their names
are agreed upon, then he is called in, and the superintendent
proceeds by asking him to guess 'im out, guess 'im out (which
is the phrase used, and twice repeated), the Blackbird, by
looking generally in a contrary direction from where the real
representative of that bird sits, the more to deceive Maaz, as
it must be all guess work to him [sic]. If he does not guess
aright, he gets a stroke, or, to keep by the more ancient word,
a baff on the back, and not allowed to guess it a second time,
but proceeds to another one, guess 'im out, guess 'im out, the
Linnet, Robin Redbreast, etc., and if he guesses right he
gets the bird away on his back as his prize or reward, until the
whole be gone over. — Small, pp. 136, 137, note.

Archery. Markinch. — In the sixteenth and seventeenth
centuries archery was a favourite sport at St. Andrews. . . .

176 Traditional Customs.

Long after the arrow had ceased to be seen in warfare, archery
was practised as a pastime on the Bow Butts of the parish of
Markinch. — Cunningham (2), p. 120.

Bannet-Fire. A punishment inflicted by boys on one of
their playfellows who does anything against the rules of the
game in which they are engaged.

Two files are formed by his companions standing face to
iace, the intervening space being merely sufficient for allowing
him to pass. Through this narrow passage he is obliged to
walk slowly, with his face bent down to his knees ; and as he
passes the boys beat him on the back with their bonnets. — Fije
(also called " Beat the Badger ") : Jam. Die. Sup.

Barley Breaks. Aberdour. — This was a game somewhat
akin to that of " Hide-and-seek " played among the stacks
of a farm-yard. — Ross, p. 312.

Billy Blind. Ceres. — Some of the competitions very
popular then [sixty years ago] I never see now, such as " hich
and kick," " tossing the caber," and " hop, step and leap."
I remember once at Ceres games seeing a competition which
was very popular, and gave no end of amusement to the
onlookers. About a dozen men went into the ring, had their
eyes covered with bandages, then one with his eyes open got
a bell and ran about ringing the bell. His area was limited, a
square was formed inside the ring which he dared not cross.
The man who caught him got the first prize, if not caught
within a limited time the bellman got the prize.

F. H. & J., 3rd November, 1909.

Bowls. Markinch. — Bowls are known to have been played
in Markinch as far back as the beginning of the 17th century.
Here, for instance, is a Kirk-session minute :

" 1636. — James Robinson, William Bell, delated for playing
att the bowles in tyme offe devyne service."

Cunningham (2), p. 123.

Bullets. Aberdour. — The mode of playing it is this : —
Two persons, or parties, furnished each with a metal ball, or

Games, 177

bullet, as large as can with ease be grasped by the hand, try,
by alternate throws, in how many runs along a public road
certain distance can be accomphshed, and the side that
covers the distance in the fewest throws, is victor. It requires
a sharp eye and a steady hand, as well as considerable tact
and strength of muscle, to run such a bullet along a highway
for a few hundred yards ; for sometimes, meeting with an
obstruction, it is brought to a dead stand, or it goes off at a
tangent and disappears through a hedge. And the avoidance
or overcoming of these and similar difficulties so as to reach
the goal, or " hail," in the fewest number of throws, demands
both strength and skill. It is not to be regretted that this
game has disappeared, as it was fraught with inconvenience,
and even danger, to foot passengers. — Ross, pp. 312, 313.

Bull-Fights and Games. Leslie. — Bull-fights and games
of strength and skill were held under the patronage of the
Rothes family until about a hundred years ago, when they
somewhat degenerated. For a time the chapmen, who had
a society here, had the management of the Fife sports.
They met on the green to engage in friendly contest at
shinty, at putting the stone, etc., but the day's amusement
generally finished up with a free fight, and the meetings
were suppressed. — Kilrounie, pp. 112, 113. Cf. infra, p. 185.

There is a beautiful green at the west end of the town,
where, in times gone past, all the Packmen of Scotland used
to hold an annual festival, Leslie being their headquarters.
[Packmen's Initiation.] It was here, too, that the initiation
of members took place. The usual ceremony being to duck
them three times overhead in a pool, which was followed by
many other games and sports, and concluded with barbarous
diversion of bull baiting and fighting. The " bull stones,"
to which were attached the poor animals brought up for the
fight, still stand on the green a little to the south and west of
the entrance to the burying ground. — Jervise, vol. v. p. 1042.

Burnt Witches. Newburgh. — The game, which less than
fifty years ago was known in this neighbourhood as " Burnt

M

17^ Traditional Customs.

Witches " (and may be still so known) , is an undoubted sur-
vival in sport of the terrible hallucination which subjected
helpless women to an agonizing death for the imaginary-
crime of witchcraft. — Laing, p. 380.

Cards. " Crail play " at whist, to lead Ace King in suc-
cession. ... It was a mode which the more skilful new-
fashioned players of Anstruther and Pittenweem despised.

Mackay, p. 283.

Oashhornie. A game, played with clubs, by two opposite
parties of boys ; the aim of each party being to drive a ball
into a hole belonging to their antagonists, while the latter
strain every nerve to prevent this. — Fife : Jam. Die. Sup.

Oat i' the Hole, the designation given to a game, well
known in Fife, and perhaps in other counties. ... If seven
boys are to play, six holes are made at certain distances.
Each of the six [players] stands at a hole, with a short stick
in his hand ; the seventh stands at a certain distance, holding
a ball. When he gives the word, or makes the sign agreed
upon, all the six must change holes, each running to his neigh-
bour's hole, and putting his stick in the hole which he has
newly seized. In making this change, the boy who has the
ball tries to put it into an empty hole. If he succeeds in this,
the boy who had not his stick (for the stick is the Cat) in the
hole to which he had run, is put out, and must take the ball.
There is often a very keen contest, whether the one shall get
his stick, or cat, or the other the ball, first put into the hole.
When the cat is in the hole, it is against the laws of the game to
put the ball into it. — Jam. Die. Sup. ; Brand, vol. ii. p. 408.

Oat Race. St. Andrews. — Towards the end of every sum-
mer, the inhabitants here, and all around this part of the
country, are in the habit of assembling to see what they term
a cat race. The cat is enclosed in an old cask, which is sus-
pended by a rope from the middle of a pole, each end of which
is fixed at the top of two others. From this transverse
beam, the cask is hung like a man from a gallows, and every

I

Games, 1 79

person on horseback is at liberty, as he rides briskly below the
cask, to reach up, and try to knock the end out of the cask,
in which the cat is, so as to make her fall down among the
multitude ; several thousands of whom are generally assem-
bled to behold this savage spectacle. He who either kills the
cat, or makes her fall among the people, is said to gain the race.
Nor is this all ; the poor cat, which, hke all others, generally
lights on her feet, is chased, taken by the tail, and thrown up
into the air, perhaps a hundred times, till she dies ; and the
poor animal, thus tost up into the air, glad, and yet afraid to
light among so many people, some of whom she generally
wounds with her claws in her fall, seems to afford the people
of this place, ... a high degree of amusement.

Hall, vol. i. p. 165.

Cock- Fighting. Leslie. — The entrance to the Manor House
at the foot of " the Path " was named Barras Yett — the gate
of combats. It still retains the name. Here cock-fights and
similar amusements took place in presence of assembled
hundreds. — Jervise, vol. v. p. 1042.

Dunfermline. — Queen Ann of Denmark's House. . . . This
house, from about the year 1750, had a large apartment set
aside for annual cock-fights ; the charges were — front seats
6d. ; second 3d. ; and back seats id., and the place was
generally crammed on the Hansell-Mondays ; even after the
house became a ruin, it was used for cock-fighting. The
removal of the old building in 1797 put an end to its glory.

Henderson, p. 536.

Golf. Fife is the birthplace and chief home of golf in
Scotland. — MacKay, p. 231.

Goose-Race. St. Andrews. — Nor is their goose-race, as
they call it, less a mark of their inhumanity. The poor goose
is hung by the feet from a gallows, similar to that from
which the cask with the cat is suspended, and its neck being
denuded of the feathers, and well soaped or greased, to make
it slippery, the savages riding below it raise themselves from

i8o Traditional Customs.

the horses as far as they can to get hold of the goose's head,
which it naturally raises up to avoid them. In this manner,
while they ride under it, they try to get hold of its head ; and
he who pulls off the goose's head, is said to gain the race. To
see the poor animal wreathing its neck, and trying to avoid
the savage hand that is about to pull off its head, seems to
afford the people in this part of the country a high gratification.

Hall, vol. i. p. i66.

King's Cushion. A seat formed by two persons, each of
whom grasps the wrists of his left hand with the right, while
he lays hold of the right wrist of his companion with his left
hand, and vice versa.

This is properly a sort of play among children, who while
carrying one in this manner, repeat the following rhyme :

" Lend me a pin to stick i' my thumb,
To carry the lady to London town."

... In other counties, as in Fife, it is called Queen's cushion
and Queen's chair . . . also Cat's carriage. — Jam. Die. Sup.

Kyles. See Festival Customs, Handsel Monday, p. 149.

Merry-Metanzie. A game among children, generally
girls, in . . . Fife and other parts of Scotland. They form a
ring within which one goes round with a handkerchief, with
which a stroke is given in succession to every one in the ring ;
the person who strikes, or the taker, still repeating this

rhyme :

" Here I gae round the jingie ring,
The jingie ring, the jingie ring,
Here I gae round the jingie ring, ;.
And through my merry- metanzie."

Then the handkerchief is thrown at one in the ring, who is
obliged to take it up and go through the same process, . . .
The following account of the game has been also given me, . . .
A sport for female children, in which they form a ring, dancing
round it, while they hold each other by the hands, and singing
as they move. In the progress of the play, they, by the motion

Games. 1 8 1

of their hands, imitate the whole process of the laundry, in
washing, starching, drying, and ironing. — Jam. Die. Sup.

My Ora's Free. Newhurgh. — In a game still practised by
the boys of Newburgh, we appear to have represented in sport
the exaction of the fine known as the Cro among the ancient
Celtic population of Scotland. The Regiam Maiestatem
defines Cro to be compensation for slaughter.^ The Cro for
the slaughter of the king was a thousand Kye ; for the son of
an Earl or a Thane a hundred, and lower grades less ; that
of a husbandman or yeoman being saxtene kye.^ From the
circumstances that there are stones in Scotland known as the
Cro or Crawstanes, it is conjectured that the judical proceed-
ing connected with the exaction of the Cro may have taken
place at them. " At the perambulation of the lands of Melgow
or Melgum in Nithbrenshire (Newburnshire) , held at Largo
Law by the Justiciar of Fife in 1306, one part of the boundary
ran ad lapidem que vocatur le Crawstane."^ ... In the game,
a boy named the Cra, sits on a stone in the centre of a circle
of companions, who stand ready to strike him with plaited
handkerchiefs as soon as the judge of the game permits [" My
Cra's free "], but the moment that the judge (whose duty it
is to decide when due punishment is exacted) proclaims, that
his " Cra's no free," that moment every one is obHged to
desist.^^^ In this game there seems to be an undoubted repre-
sentation of a grave proceeding in the criminal judicature of
remote antiquity ; a supposition which the identity of the
name strongly corroborates. — Laing, p. 380.

1 Book iv. 36.

* W. F. Skene, Tribe Communities of Scotland ; Fordun, vol. ii.
Appendix, p. 448.

^ Regis, de Dunfermelyn, p. 410.

Pillie-Winkie, Pinkie- Winkie. A barbarous sport among
children in Fife ; whence the proverbial phrase, " He's ay at

[* Should a player strike the " Cra " after the words " no free "
has been called, he is condemned to take the place of the " Cra,"
and the former " Cra " takes that of the judge, or keeper as he is
called in some parts.]

i82 Traditional Customs.

pillie-winkie wi' the gowdnies eggs," he is always engaged in
some mischief or another.

An e^^, an unfledged bird, or a whole nest, is placed on a
convenient spot. He, who has what is called the first pill,
retires a few paces, and being provided with a cowt or rung, is
blindfolded, or gives his promise to wink hard (whence he is
called Winkle), and moves forward in the direction of the
object, as he supposes, striking the ground with the stick all
the way. He must not shuffle the stick alongst the ground, but
always strike perpendicularly. If he touches the nest without
destroying it, or the egg without breaking it, he loses his vice
or turn. The same mode is observed by those who succeed
him. When one of the party breaks an egg, he is entitled to
all the nest as his property, or to some other reward that has
been previously agreed on. Every art is employed, without
removing the nest or egg, to mislead the bhndfolded person,
who is also called the Pinkie. — Jam. Die. Sup.

See Animal Superstitions, Birds, p. 28.

Scotch and English. There is another game, which more
grown-up boys play at, that had taken its origin from, or been
in imitation of, the bickerings and skirmishes betwixt the
Scotch and English borderers in their making incursions
upon one another. The boys are divided into two sides,
representing the English and Scotch, and so denominated ;
and, if they are taken prisoners by coming beyond the line
of march, mutually settled on, then they are bound in
honour, as the borderers were upon their parole, not to go
over to their own side unless reheved by some one of their
party coming and touching them ; but in doing this the
liberators are apt to be taken prisoners themselves.

Small, pp. 137, 138, note.

Shinty. Markinch. — There are no minutes of these early
days bearing on golf ; but the " carrocke," or " shinty," the
nearest approach to golf, was a favourite pastime. . . .

On 27th January, 1633, the following act was passed : "It
was actitt thatt none play att the carroke upon the Sabathe

Games. 1 83

in tyme off divine service. If they be young boyes ther
fathers sail pay for them, and if they be servants themselves
sail pay." — Cunningham (2) p. 123.

Shue-Gled-Wylie. A game in which the strongest acts
as the gled or kite, and the next in strength as the mother of a
brood of birds ; for those under her protection, perhaps to
the number of a dozen, keep all in a string behind her, each
holding by the tail of another. The gled still tries to catch
the last of them, while the mother cries Shue, sliue, spreading
out her arms to ward him off. If he catch all the birds he
gains the game. — Fife : Jam. Die. Sup.

Sow-in-the-Kirk. [Fife — Church and Mice]. — A pretty
large hole is made in the ground, surrounded by smaller ones
according to the number of the company, every one of whom
has a shintie. The middle hole is called the Kirk. He who
takes the lead in the game, is designed [sic] the Sow-driver. His
object is to drive a small piece of wood or bone [or ball] called
the Sow, into the large hole or kirk. While that of his oppo-
nents, every one of whom keeps his shintie in one of the smaller
holes, is to frustrate his exertions, by driving back the sow.
If he succeeds either in knocking it into the kirk,^^^ or in clap-
ping his shintie into one of the small holes, while one of his
antagonists is in the act of striking back the sow, he is released
from the drudgery of being driver. In the latter case, the
person whose vacancy he has occupied takes the servile
station which he formerly held. — Jam. Die.

S weir-Tree. A species of diversion. Two persons seated
on the ground, having a stick between them, each lays hold
of it with both hands, and tries who shall first draw the other
up. This stick is called the sweir-tree. — Fife : Jam. Die.

Tarn 0' Norrie. Yestreen in the wa'gaun o' day I heard

[^ When the sow gets into the kirk all the players except the driver
run a certain distance, previously agreed upon, and back to secure a
hole, the last to arrive not having a hole becomes the driver in the
new game.]

184 Traditional Customs.

the bairns liltin' their auld-warld ditties, " Glasgow Ships "
an' " Water, Water, Wallflo'er.

It set me a-thinkin' o' a queer game the lassies o' Leven
played on the links in my young day.

Mony a time I hae seen bands o' them sittin' on the benty
bank o' Scoonie burn, their earnest bit facies fixed on the
dowff grey haar that hid the elfin hill o' Norrie's Law ; for
it's weel kent that a wee, wee goblin sits at the fit o't an'
guards the siller-hoard that was whummlet into the deep lair
o' the warrior-chieftain, Tam o' Norrie, slain in weir.

As the lassies sit in a raw ane o' them loups up an' stands
in front noddin' her heid at her neibours an', wi' her thoom
ower her shouther, pointin' to the darklin' hill. Then she
couries forrit an' mak's a speakin' -trumpet o' her ither neive^
an' says :

"I'll tell ye a story
Aboot Tam o' Norrie,
If ye dinna speak in the middle o't —
Will ye no ? "

" Will ye no ?" is aye the owercome that she keeps craikin'"
on to the lassies, wha pawkily shak' their heids an' say nocht
till ane, growin' weary o' the dumb show, cries " No ! " In a
crack she's coontit oot amid yells o'

" The spell is broken, ye hae spoken ;
Ye'll never hear the story o' lang Tam o' Norrie."

J. P. FiNDLAY, in People's Journal, 23rd May, 1908.

See Largo Law, p. i.

Tappitousie. Newburgh. — The latest writer who has
treated of the games of children ^. . . cites the act of a Scottish
mother playfully reducing her obstreperous younghng of a son
to submission, by taking him by the forelock and saying,
" Tappitousie ! will ye be my man ? " as a relic of the time
when serfdom prevailed, and when the owner led the serf by
the forelock in presence of witnesses, in token and admission

^ Tylor's Primitive Culture, vol. i. p. 65.

Games, 185

of servitude. The following are some of the Hnes of this far-
descended rhyme, which are still repeated in Newburgh :

" Tappitousie ! will ye be my man ?
O, yes ! I'll do the best I can.
Come to me, come to me, come to me !
Tappitousie ! will ye be my wife ?
Eh, na ! I canna, for ye'll tak my life.
Gae fae me, gae fae me, gae fae me."

Laing, p. 379.

Tilting at the Ring. Leslie. — The green of Leslie was,
in former years, the theatre of annual sports of a rather
ludicrous nature. The chief if not sole performers in these
rural pastimes were the honourable fraternity of pedlars or
packmen, who, by tilting at a ring, with wooden spears, on
horseback, endeavoured hard to imitate the chivalrous knights
of old. Much merriment was excited whenever these doughty
pedlars — their horses at full stretch — missed striking the ring,
which, unfortunately for their composure, was but too often
the case ; as it inevitably followed that the circumstances
caused them to drop both reins and spears, and chng con-
vulsively to their saddles. At these times the appearance
presented by these modern Quixotes was in the highest degree
ludicrous. — Guthrie, pp. 128, 129.

See ante, p. 177.

Tod and Lambs [Anglice, Fox and Lambs), is a game
played on a board called a Tod-brod, with wooden pins, and
seems pecuhar to Fife. — Tennant, p. 162, note.

Tues-Ace. A game in which generally six are engaged,
one taking a station before, two about twelve yards behind
him, three twelve yards behind these two. One is the catch-
pole. Never more can remain at any post than three ; the
supernumerary one must always shift and seek a new station.
If the catchpole can get in before the person who changes his
station, he has the right to take his place, and the other
becomes pursuer. The design of the game, which is played

1 86 Traditional Customs.

in the fields, and often by those on the harvest-field, is for
putting them in heat when the weather is cold.

Fife : Jam. Die. Sup.

Wads. On the top of Benarty, [a level-topped hill on the
boundary between Fife and Kinross], which rises above Loch
Orr, there were formerly held games, which all the shepherds
of Fife and the neighbouring counties attended. They brought
their wives, daughters, and sweethearts, and having a plentiful
stock of victuals, kept up the fete for a few days, bivouacking
upon the ground during the night. The chief games were the
golf, the football, and the wads}. . . This custom is now
disused. — Chambers, pp. 259, 260.

1 Wad — a pledge or hostage. [In this game the players being equally-
divided, and a certain space marked out between them, each lays
down one or more Wads or pledges at that extremity where the party,
to which he belongs, choose their station. A boundary being fixed
at an equal distance from the extremities, the object is to carry off
the wads from the one of these to the other. The two parties, advancing
to the boundary or line, seize the first opportunity of crossing it, by
making inroads on the territories of each other. He who crosses the
line, if seized by one of the opposite party, before he has touched any
of their wads, is set down beside them as a prisoner, and receives the
name of a Stinker ; nor can he be released, till one of his own side
can touch him, without being intercepted by one of the other ; in
which case he is free. If any one is caught in the act of carrying a
wad, it is taken from him ; but he cannot be detained as a prisoner,
in consequence of his having touched it the pursuit is at an end. When
the one party have carried off, to the extremity of their ground, all
the wads of the other, the game is finished. — Jam. Die]

Yetlings. Wemyss. — A . . . game still, or not long ago,
played at New Year with yethngs or balls of cast iron, on the
sands near the skilleys [sic] of Wemyss, in which . . . the player
who drives the ball to the goal in the fewest number of strokes
wins. — Mackay, p. 231. See Festival Customs — Handsel
Monday, p. 150.

Counting out Rhymes. Kennoway. —
" Irka birka stoory rock,
Ann tan toosy Jock,
You Stan' oot."
Communicated by Mr. Alexr. Bisset, Kennoway.

Games. 1 87

Kirkcaldy. —

" Wonery, twoery, tickery, seven ;
Alibi, Crackaby, ten, and eleven ;
Pin, pan, musky, dan,
Tweedle-um, twoddle-um,
Twenty- wan ; eerie, orie, ourie,
You are out."

Fifeshire Advertiser, 28th March, 1903.
See also Appendix, p. 391.

XIV. LOCAL CUSTOMS.

I. Legal Customs.

Wife's Interest in Land. Cupar. — 1658. This summer,
Robin Androw, collector of the sesse of Perthshire, bought
Litell Tarvet (which is near Cupar) from S"^ David Sibbalde ;
it stood him 26 thousande marks, and eght hundred marks
he gave to S"^ Da. Lady.

Note. — It was long customary, in buying land, for the pur-
chaser to present the seller's lady with a ring, or other
valuable article, and sometimes a sum of money, as a con-
ciliatory offering. A claim of this nature was lately asserted
and admitted as a right in an old-fashioned family in Fife,
when parting with a small property. — Lamont, p. 109.

Provision for Children. Dysart. — 1543. Walter Grote
and Christian Gourlay gave a salt-pan to their oldest son John
Grote. — MuiR, p. 15.

Note. — This was a common way of making provision for a
child. Salt-pans were numerous at Dysart, and salt so
plentiful that " carrying salt to Dysart " was a proverbial
expression for useless labour. One pan long bore the name
of " Lady Janet's pin-cushion," having been frequently given
to one of the daughters of the family of Sinclair for pin-money.

Payment in Kirk. Dysart. — March 1563. Thomas Lind-
say to appear, on 27 April, in the Kirk of Kilspindy, and on
the place where formerly stood the " hie alter " to receive

Local Customs. 189

the sum of fifty marks — Master Henry Pitcaime, olim curate
de Strathmiglo, Witness. — Muir, p. 29.

Note. — Feudal and pecuniary obligations were wont to be
discharged at religious places. The two Fen wicks were gifted
to Edward Arnot " for yearlie pa57ment of ane paire of Gloves
at St Lawrence Chapell, and of ane paire of spures, at St
Michaell's Chapell, Embleames of Reddie service."

Hist, of the Rouse of Rowallane, p. 33.

Dead Men's Debts. Elie. — 1669, Aug. 24 Grange Wood,
being ane old man depairted out of this life att the Grange,
above the EUy, and interred the nixt day, the 25 of Aug.
att Kilconq"^ kirke in the evening. The funeralls were
hastned for feare of arreisting his corps be his creditors.

Lamont, pp. 211, 212.,

Note. — The revolting practice of attaching the corps of a
debtor, seems from this entry to have been known in Scotland
even at this late period ; while there does not appear to have
been any legal authority for its adoption. ... A still more
glaring error is known in the north of Scotland. It is there
believed by the common people that a widow is relieved of
her husband's debts, if she follow his corps to the door, and
in the presence of the assembled mourners, openly call upon
him to return and pay his debts, as she is unable. Strange
and unfeehng as this ceremony may be, the Editor recollects
of an instance in which it was practised by the widow of a
man in good society.

Clenching a Bargain. Smit Thoums. — To form a con-
tract by each party wetting the fore-part of his thumb with
the point of his tongue, and then smiting or pressing the
thumbs together, which confirms the bargain, , . . When
the terms are settled, one of the parties says to the other,
"Come, then, smit thumbs, and gie's your hand" {Fife).
In some parts of the same county, the phrase, " Weet (i.e.
wet) thumbs " is used. — Jam. Die. Sup.

I go Traditional Customs.

2. Local Dues and Privileges.

Sanctuary. Newhurgh. — Macduff's Cross. This cross is
now universally known to have been erected by King Malcolm
Canmore, almost eight hundred years ago, commemorative
of Macduff, the Thane of Fife, having slain Macbeth, the
usurper and tyrant ; and, on this cross, the nature or explana-
tion of one of the four grants said to be given to him is said
to have been inserted. One of these grants is generally
allowed to have been the honour of carving at the King's
table ; another, the honour of placing the crown on the
King's head at the coronation ; a third, to lead the King's
armies to battle ; and the fourth and last, that if any of his
kin, even to the ninth degree back, should be guilty of the
unpremeditated slaughter of any gentleman, by paying
twenty-four merks as a fine — and if a plebeian, twelve merks
of silver — and flying to this cross as an asylum, and washing
his hands, he was to get free, upon paying also nine kine and
a calpindach, by which I suppose is meant what is called a
quey, or a young cow that never had a calf. These, as tradi-
tion and the oldest people thereabouts say, had to be brought
to the stone and tied to it ; and then the person had also to
go down about a mile to the tall upright stone that yet stands
a little west from the house of Mugdrum, and blow a horn ;
if he got this done before the kine and calpindach were loosed,
he got quite free ; but, if the kine and calpindach were loosed
before he got this done, then his right to this privilege was
to be disputed or called in question. . . . The tradition of
the place, among the best informed, still further bears that,
when any person came there who had been supposed guilty
of a more atrocious crime than accidental manslaughter,
and who claimed this privilege, the country people . . .
usually collected upon a httle round hill only about 200 yards
east from the stone, well provided with stones, with which
they pelted the person coming to the asylum, who was obliged

Local Customs. 191

to pass that way, as this was the direct road from Fife. It
is added that some were so severely handled that they died
before they reached the stone. . . . The name given to this
eminence is the Croucher Know, or Knoll, from the persons
that awaited the coming of those flying to the asylum crouch-
ing down or stooping, in order the more to conceal themselves.
But in order the more to favour their escape from those lying
in wait with stones, and to give them every chance for their
life, the road, about four feet broad, was paved all the way
from this to the cross, with round rough stones. ... It is
generally agreed that it was the Reformers who took this
cross down as a relic of superstition . . . and some suppose
that high stone near Mugdrum to be the very one that was
the stone cross inserted in this pedestal. . . . Some even
say that this was the stone on which the inscription formerly
alluded to was written. — Small, pp. 211-214.

Cross Macduff. — It is situated upon the high ground, in
an opening in the Ochils, which forms a pass from the Valley
of Strathern into the central portion of Fife. . . . Nothing
now remains but the large square block of freestone which
formed the pedestal. . . . There are several holes or indenta-
tions on its different faces, which tradition says were nine in
number, and in which nine rings were at one time fixed. . . .
No remains of the broken cross are to be seen in the neigh-
bourhood, and Mr. Cant says that the pieces were removed
by the inhabitants of Newburgh and built into some of the
houses of that town.^

This cross, like that of Mugdrum, was dedicated to St.
Magriddin, who appears to have been the patron saint of the
district, and to whom the church of Ecclesia Magriden, or
Exmagirdle as it is now called, in Strathern, was dedicated.
As already stated, however, it is also said to have formed a
girth or sanctuary for any of the clan Macduff, or related to
the chief within the ninth degree, who had been guilty of
" suddand chaudmelle " or unpremeditated slaughter. In
consequence of this privilege, any person entitled to take

^ Letter from Mr. Cant, Paton Collection, Advocates' Library [1774].

192 Traditional Customs.

advantage of it, and requiring its security, fled to the cross,
and taking hold of one of the rings, punishment was remitted
on his washing nine times at the stone and paying nine cows
and a colpendach, or young cow ; the nine cows being
fastened to the rings. What pecuhar or occult quality was
considered to dwell in the number nine, we do not pretend
to be able to explain ; but we see the privilege only extended
to the ninth degree of kindred, the stone contained nine rings,
the oblation offered to St. Magriddin was nine cows and a
colpendach, the washings were nine, and a powerful spring
called the Nine Wells, where it is supposed the ablutions took
place, still takes its rise at no great distance from the cross. . . .
The privilege of the Clan Macduff is said to have been
often claimed, not only by the direct members of that power-
ful body, but by others who considered they were within the
privileged degree. ... It was on all occasions necessary
when the privilege of Cross-Macduff was claimed, that proof
should be given of consanguinity within the limited degree ;
and where in any case the claimant failed in establishing his
right, he was instantly put to death, and buried near the
stone. There were formerly several artificial cairns and
tumuli around the cross, and one rather larger than the rest
about fifty yards to the north ; but the progress of agriculture
which has brought the ploughshare over the fields around the
cross, has now removed all traces of them. These tumuli
were supposed to have been the burying places of those who
had been executed here in consequence of failing to establish
the necessary relationship, but no attempt has ever been
made to ascertain the truth of this report. " Superstition,"
says Mr. Cant, " forbids the opening of any of them ; no
person in the neighbourhood will assist for any consideration,
nor will any person in or about Newburgh travel that way
when dark, for they affirm that spectres and bogles, as they
call them, haunt that place." With the removal of the
traces of the graves it is probable that the superstitious fears
attached to the spot will also disappear, if they be not already
among the things that were. — Leighton, vol. ii. pp. 176-178.

Local Customs, 193

See also Laing, pp. 318-338, who quotes from numerous
sources.

Cross Macduff. — It is said to have borne an inscription,
in what has been well styled macaronic rhymes. . . .

The reading of this inscription, which seems to have been
approved of by Sir James Balfour, was the following :

" MALDRARADUM DRAGOS, MARIA LAGHSLITA LARGOS,
SPALANDA SPADOS, SIVE NIG FIG KNIGHTHITE GNAROS
LOTHEA LEUDISCOS LARICINGEN LAIRIA LISCOS
ET COLORVURTOS SIC FIL TIBI BURSIA BURTUS
EXITUS ET BLADADRUM SIVE LIM SIVE LAM SIVE LABRUM.
PROPTER MAGRIDIN ET HOC OBLATUM
ACCIPE SMELERIDEM SUPER LIMTHIDE LAMTHIDA LABRUM."

Of this apparently unmeaning jargon, the following trans-
lation has been given : "Ye earl of Fife, receive for your
services as my Lieutenant by right of this regality, large
measures of victual or corn, for transgression of the laws, as
well from those as want or put away their weapons of
warfare, as of such as stays away from or refuses to come to
the host, or those that raises frays or disturbances therein :
or from such as keep, haunt and frequent unlawful convoca-
tions, together with all amercements due to me, for the
slaughter of a free liege, or for robbery and theft, or for
adultery and fornication within your bounds, with the unlaws
of fugitives, and the penalties due by such cowards, as deserts
the host, or runs away from their colours ; thus shall your
gains be the greater ; and yet further, to witness my kind-
ness, I remit to those of your own kindred, all issues of
wounds, be it of limb, lith or life, in sua far as for this offering
(to wit of nine kyne and a queyock) they shall be indemnified
for limb, lith or life." ... Sir James Dalrymple gives
[another version] of one Douglas in Newburgh, near to Cross
Macduff . . . thus :

" Ara, urget lex quos, lare egentes atria lis, quos,
Hoc qui laboras, haec fit tibi pactio portus,
Mille reum drachmas mulctam de largior agris
Spes tantum pacis cum nex fit a nepote natis
Propter Macgidrum, et hoc oblatum accipe semel
Haeredum, super lymphato lapide labem."
N

194 Traditional Customs.

" Which inscription is thus paraphrased in EngHsh rhyme :

*' All such as are within the ninth degree
Of kindred to that ancient thane Macduff,
And yet for slaughter are compelled to flie
And leave their houses, and their household stuff ;
Here they shall find for their refuge a place ;
To save them from the cruel blood avenger ;
A privilege peculiar to that race,
Which never was allowed to any stranger.
But they must enter heir, on this condition,
(Which they observe must with a faith unfeignzied)
To pay a thousand groats for their remission,
Or else their lands and goods shall be distrenzied.
For Saint Mackgidder's sake and this oblation.
And by their only washing at this stone,
Purg'd is the blood shed by that generation :
This privilege pertains to them alone."

Leighton, vol. i. pp. 22, 23.

Fugitive's Privilege. Elie. — Near the town of Ely is
the cave of Macduff, Thane of Fife, a stupendous arch in the
face of Kincraig rocks, fronting the sea. In this place Mac-
duff hid and defended himself, by a fortification, against his
pursuers, when he was flying from M'Beath to the King's son,
Malcolm, in England. The inhabitants of Earlsferry (so
called from Earl M'Duff) ferried him over to North Berwick ;
and out of gratitude, when the King's son was restored, he
got the town made a Royal Borough. . . . Tradition says
that, among other things, Macduff obtained this privilege
from the King, that, on the application of a criminal, the
town is obhged to ferry him over immediately, and dare not
ferry over his pursuers, till he is half way over the Frith.
This, it is said, was claimed and granted in the case of Carnegie
and Douglas of Finhaven. — O.S.A., vol. xvii. p. 541.

King's Dues. Falkland. — In the Mill Wynd, and close to
the large mill, there is an humble tenement which James VI.
bestowed upon one of his grooms of the name of Ramsay,
for faithful service. The present proprietor is a Ramsay,
and for 260 years have the Ramsays possessed this house,

Local Customs, 195

handing it down from sire to son. They hold it on condition
of paying to the Sovereign the sum of five bawbees Scots, but
for the same the Sovereign is obHged to call in person. The
popular version . . . says that the Sovereign must call in a
coach-and-six for the five bawbees. — Taylor, pp. 189, 190.

Royal Provost of Crail. One of our kings gave the town
of Crail three mills, a few miles to the northward, still called
the King's Mills. I know not whether, upon that occasion,
they did his majesty the honour of choosing him their first
magistrate, but ever since the king has been held to be provost
of Crail. A title which his present majesty perhaps never
heard of. — Douglas, p. 14.

Candlemas Crown. A School-boy Privilege. St.

Andrews. — In the city of St. Andrews is a grammar-school
in the patronage of the town-council. . . . The scholars in
general pay at least 5s. a quarter, and a Candlemas gratuity,
according to their rank and fortune, from 5s. even as far as
5 guineas, when there is a keen competition for the Candlemas
Crown. The King, i.e. he who pays most, reigns for 6 weeks,
during which period he is not only intitled to demand an
afternoon's play for the scholars once a-week, but he has also
the royal privilege of remitting all punishments.

O.S.A., vol. xiii. p. 211 ; Brand, vol. i. p. 451.

Jus primse noctis. Ballenhriech. — About two hundred
years ago, a gentleman, called by the name of Earl Andrew,
then lived in that castle [Ballenbriech] who is said to have
been a very wicked man ; and the whole barony of Ballen-
briech, which is pretty extensive, then belonged to him,
though he now occupies only a very small space of ground in
the church-yard of Flisk. While he resided there he claimed
it as his right, as the Baronial Lord, to have the first night
of every bride that was married in his barony. There was a
young woman. who lived up on the hill above, in a farm, I
believe called Cauldcotes, whose turn came to be married,
but was not willing to surrender up that night to him, which

196 Traditional Customs.

she considered as not belonging to him, either by the divine
or human laws. Accordingly, the night previous to her
marriage, she went down to see Earl Andrew, taking with her
a young calf and a pound of butter, by way of a present.
The Earl was very complaisant, letting her see all the curiosi-
ties of the place, and among other things an instrument he
had for fixing those that were obstreperous or non-compliant,
to remind her of what she might expect. She got him per-
suaded to go into it himself, to see how it would answer, and
immediately fixed him in it. She rubbed him well with butter,
and then, fastening the calf upon him, left him in that predica-
ment. This according to the account, had the desired effect.
She not only escaped, but it is said it also fairly put an end
to the practice for the future ; but, for the affront put upon
him, the farm of Cauldcotes had to pay a wedder sheep to
the castle annually, for a long time after, as a fine, which
I suppose is now commuted into money.

Small, pp. 229, 230.

Priest's Right. A strip of land in the farm of Ladifron,
belonging to Mr. Paterson of Cunoquhie, is called the temple.
There is a tradition, that a priest lived here, who had a right
to every seventh acre of Ladifron, and to the taking dung as
left on the ground every seventh night.

O.S.A., vol. ii. p. 404.

3» Fairs.

[The fairs and markets held in Fife and the adjacent
counties were very numerous. Within comparatively recent
times not only corn, cattle, horses, and wool, according to
the season, were exposed for sale at them, but linen and
woollen goods, and household stuff of all kinds. Servants are
still hired at some of them. The earlier fairs were granted by

Plate IV.

CUPAR HIRING FAIR, 1912.

To face p. 196.

Local Ctistoms. 197

royal charter to the lords of the baronies, or by the lords to
the local communities : the later were established by Parlia-
mentary statute. Some appear to have been held by prescrip-
tive traditional right only, sometimes on the open moorland.
The older fairs were held on fixed dates of the ecclesiastical
calendar, the later ones on second Tuesdays or third Wed-
nesdays in the month, and the like. The dates have been
frequently changed, but still generally approximate to the
dates of the ancient fairs, where these existed.

The following ecclesiastical festivals, among others, were
chosen as fair-days :

St. David's Day, 2nd March (Kennoway, granted 1686).
St. Hadrian, 3rd March (Pittenweem, 1540).
Tuesday before Pasche (Leslie, 1661).

"St. Ninian's Fair," Tuesday before Whitsunday (King-
horn, 1 611).
SS. Philip and James, ist May (Pitlessie, 1540 ; Elie,

1598-9).
SS. Peter and Paul, 29th June (Burntisland, 1541 ; held

O.S. in 1845).
St. Servanus or Serf, ist July (Auchtermuchty, 1517 ;

Culross, 1592).
" Mary Magdalene Day," 22nd July (Pittenweem, 1526

and 1540).
St. James, 25th July (Kinghorn, 161 1 ; Thornton ; Mark-
inch, holiday still observed, but no fair ; Cupar, see
below ; 26th July, Windygates) .
St. Malrube, 27th August (Pitlessie, 1540).
" Rood Day," 14th September (Crail, previous to 1607).
St. Matthew, September 21st (Culross, 1490).
"St. Mary's Fair," 24th September (Kennoway, 1686).
Day before St. Michael the Archangel, 28th September

(Kinglassie, 1649 '> charter, Charles II.).
All Hallow Day, ist November (Falkland, 1595 ; see

below) .
Martinmas, nth November (Culross, 1592 ; see below).
St. Leonard, 6th November (Largo, 1313).

iqS Traditional Customs,

St. Clement, 17-23 November (Pittenweem, 1526 ; Burnt-
island, 1573).

St. Catherine, 25th November (Newburgh, 1226 ; kept
O.S., 1845; disc. i860).

St. Andrew, 30th November (St. Andrews, 1614 ; kept
O.S. in 1845 ; see below).

St. Nicholas, 6th December (Earlsferry, 1589).

Other customary dates were in or about Whitsuntide,
Lammastide, and Martinmas.

A complete list of fairs is given in Sir James Marwick's
Fairs and Markets of Scotland, from which the above informa-
tion is taken. The following representative examples will
suffice.]

Aberdour. — Village in Fifeshire, Pop. 615.

Charter by James IV. to the Abbot of Inchcolm dated
i8th March 1500-1, erecting the town of Aberdour into a
free burgh of barony, with power to have a market cross ;
a weekly market of Saturday and an annual fair on St.
Columba's day (9th June) and the octaves thereof.

Charter by Queen Anne in favour of James Earl of Morton
dated 31st March 1704 constituting Aberdour a burgh of
barony and regality, with power to keep fair and market
therein on the days mentioned. . . .

No market has been held here within the memory of the
oldest inhabitant. The annual fair on 20th June [9th June,
O.S.], however, still exists, but nothing is offered for sale at
it, save gingerbread, toys, and sweetmeats.

Anstruther Easier. — Fifeshire, James VI. (1583), Pop. (par-
liamentary burgh), 1349.

Charter by James VI., dated loth March 1571-2 erecting
the town into a burgh of barony with a weekly market on
Friday and a yearly fair on St. Caran's day before Christmas
23rd December. . . .

Complaint by Anstruther Easter, Crail and Pittenweem to
the Convention of Burghs on ist July 1595, against St.
Andrews for not permitting their burgesses to repair to and
have the privileges of its market . . . disposed of on 5th

Local Customs, 199

July 1596, the Act of which date is referred to and ratified
by that of 4th July 1598. The latter Act ordained that no
baker of Anstruther Easter or Crail should buy on any market
day within St. Andrews a greater quantity of wheat than one
bag. . . .

Act of Parliament changing the fair day from ist May to
24th June. . . .

The N.S.A. [New Statistical Account] pubhshed in 1845
states that a weekly market is held on Saturday. . . ,

[Existing] weekly market on Friday.

Anstruther Wester. — Fifeshire, James VI. (1587). Pop. 594.

Charter by James V., dated 24th February 1540-1, to the
monastery of Pittenweem and Anstruther, erecting the town
of Anstruther into a free burgh of barony, and granting to
the inhabitants liberty to have weekly markets on Saturday
and Monday and a yearly fair at the feast of St. Nicolas (6th
December) and the octaves thereof. . . . — Marwick, s.v.

Arngask. — [The N.S.A., 1845, mentions four cattle-fairs.]
One of these had been held at Lustielaw from time immemorial
on the third Sunday of May. — Marwick, p. 20.

Carnock. — The old Term-day, or the 28th May, was the
Carnock fair-day (p. 22) . The festival of St. Ciaran or Caranus,
a martyr saint of the fifth century of the west and north, was
held on that day (p. 30). . . . The Thorn-tree Cross, that a
blast of wind knocked down in 1832 . . . stood about the
centre of the old parochial school playground ; east from it
was the Law Knowe, and west from it was the Kirkyard.
The circular mound was in three stages, of 12, 9, and 6 feet
diameter, and 3 feet high, formed of dry natural stones and
earth, surmounted with the thorn tree, about 25 feet high . . ,
and round it from time immemorial was held a market and
fair, which ceased about 1867.

" Where stid the Gospel and the Law
And Thorn tree Cross atween the twa." (p. 9).

Every Fair day, Mr. Thomson, the worthy minister of the
parish previous to 1827, bought confectionery from every

200 Traditio7ial Cttstoms.

stand that sold such in the fair, mounted the steps of the
Cross, and dealt out to every j/oungster his or her fair
[fairing] .1

" When Carnock Fair around did roll,

These steps were unca handy,
For there the minister did stand

And dealt out snaps and candy
To a' the youngsters o' the fair

Around him that did randy.

But some conspirator arose.

And levelled to the ground
This tree and its steps circular

Which guarded it around.
And hath left naught to mark the spot

That was with beauty crowned."

Dunfermline Press, 1870; Allan, (2), pp. 9-30.

^ [The right to erect a market cross seems to have been a special
privilege granted by charter. When the cross was ruined or destroyed,
it was sometimes replaced by a tree.] The village of Dunning has still
a circular mound enclosed with stone, centred with a thorn tree planted
in 1715. In the Kirkyard north of Dunfermline Abbey there was an
ancient " Wailing Cross," with circular walled enclosure. . . . [The
Cross] was thrown down in 1560. Then a " Gospel Thorn " was planted,
and blown down in 1784, after which a twig from the parent was
planted. — Allan (2), p. 14.

Crail. — Act of Parliament ratifying the ancient privi-
leges of the burgh, and changing the weekly market from
Sunday [as in charter of 1306 and previously] to Friday,
and the annual fair granted of old for eight days, from 14th
September (called Rood Day), to loth IMarch, 1607.

Marwick, p. 35.

The following entry is found in the Session Record of
St. Andrews, i8th April, 1582 : " A great number of drapers,
fieshers, and merchants, accused of keeping the market of
Crail on the Sabbath, prohibited from repeating the offence
under pain of exclusion and debarring of themselves, their
wives, bairns, and servants, from all benefit of the Kirk in
time coming, viz. Baptism, The Lord's Supper, and Mar-
riage."— CoNOLLY, pp. 106, 107.

Local Customs. 201

Culross. — The festival of St. Servan was kept yearly on
the ist of July, when the inhabitants marched in procession,,
carrying green boughs. The custom had not altogether
disappeared in 1839, although the day had been altered to the
4th of June, the birthday of George III. — Marwick, p. 38.

It is not so long since the worthy burghers of Culross,
annually decorated their cross with branch and flower, and
rode their marches to the " Borestone," near Kincardine,
where leeks were offered to, and laid on the altar of, the stone.
On the occasion round the stone was a festival. After the
ceremony, the cavalcade returned to Culross, attended with
music, receiving a hearty welcome back, finishing up the day
with a merry dance. — Allan (2), p. 15.

Cf. Fairs, p. 197 ; Legends, p. 244.

Cupar. — ^The N.S.A., published 1845, states as follows:
" Cupar has long been known as a leading and important
market-town. Besides the weekly market which is held
every Thursday, there are a good many fairs for the sale of
all kinds of stock and domestic and agricultural utensils of
all sorts. Till within these few years, these fairs took place
on particular days of the month, and occasioned great con-
fusion. Now, by an arrangement that has been generally
approved of, they are held on the Thursday next to the day
of the month on which they used to be held. ..." [Present
day] hiring fairs on first Tuesday of August (St. James's
market) and on the nth of November (Martinmas market),
if not a Saturday, Sunday, or Monday : if any one of these
days, then on the Tuesday following. — Marwick, p. 39.

Elie. — Act of Parliament authorising the weekly market
to be changed from Sunday to Tuesday, 1672.

Marwick, p. 52.

Dysart. — ^The OS. A. (published in 1794), states that four
annual fairs were held here, one for white cloth, one for
white cloth and wool, and one for black cattle. But the easy
intercourse afforded by means of posts and carriers, and the
estabhshment of shops in every little village, rendered fairs
less necessary. Business was thus better managed. When

202 Traditional Customs,

everybody resorted to fairs they were generally a scene of
dissipation. Whatever day the fair began on, no business
was done that week. — Marwick, p. 49.

Falkland. — Charter by James II., dated 6th July, 1485,
"erecting Falkland into a royal burgh, and authorizing the
inhabitants to have a market cross, a weekly market on
Thursday, and a public fair on the Eve of All Saints' (ist
J^ovember), and on the two succeeding days.

Charter by James VI., 24th May 1595, empowering the
iDurgesses to sell and buy all kinds of merchandise and staple
goods, to have a weekly market on Thursday, and four
annual fairs, viz. (i) on Allhallow day, ist November, (2) on
Thursday in the first whole week in Lent, (3) on Thursday
after Trinity Sunday, and (4) on Thursday after Lammas. . . .

To the fairs authorised by the charter of 1595, the O.S.A.,
published in 1792, states that two markets had been added ;
(i) in April called the Lintseed market, and (2) in September,
called the Harvest market. The four old markets were the
most frequented. . . .

The N.S.A., pubhshed in 1845, states that seven markets,
for horses and cattle, are held here during the year, four of
which are mentioned in the charter of the burgh. The
Lammas market was formerly one of the most extensive in
Scotland, but it has greatly dechned. The other markets
have also fallen away, except the one held in November
immediately before Hallow Fair, which is steadily improving.
These markets were held at one time upon the Lomond Hills,
but of late years they have been held alternately in the streets
of Falkland, and in a small commonty adjoining the town. . . .

[Present day. Seven fairs ; January, March, May, June,
August, September, and] Friday before Edinburgh Hallow
Fair in November. — Marwick, p. 54.

Inverkeithing. — Lammas fair of 1652. It appears from
the burgh records that the fair of this date was a great day
for " fun, frolic, fitraces, ale, and drunken folks, gentle and
simple, and folks cam frae near and far to it." Indeed, so
much did the day figure in the life of the people of West Fife

Local Customs. 203

that young and old seemed to find the way to Inverkeithing,
and the all-embracing phrase " gentle and simple " referred
to in the minute quoted, seems to have included the Kirk
Session of the Burgh of Dunfermline, for in the records of
session we have the following naive confession : — " There
was nae session this day because of Lammas Fair at Inver-
keithing."— Cunningham (4), p. 62.

. . . [The O.S.A., 1794,' gives several fairs in the year,
for linen, checks, shoes, etc., as well as horses and cattle.
The N.S.A., 1845, says that no business is done at any of the
five annual fairs, and adds ;] There is however one upon the
first week in August which is frequented in the afternoon by
numbers of people from the country districts, there being a
horse and foot race for small prizes given from the funds of
the burgh. There is abundance of gingerbread and sweet-
meats for sale as well as drink, in the way of which the people
regale themselves and their friends in the public-houses in
the evening. . . . [Modern] No market or fair is now held
in the burgh save the annual fair called the Lammas Fair,
which is held on the first Friday of August. It has however
become very insignificant. No cattle or other bestial are
now exposed for sale ... as ... in former times.

Marwick, p. 68.

Kingbarns. — [N.S.A., 1845, notes two fairs, July and
October, and adds] In the olden time it was customary to
lay in at the latter a provision of butchers' meat for the
winter consumption, which was called the Mart. At that
time it was numerously attended by drovers with sheep and
black cattle. Now fresh meat may be had regularly once a
week in the village, and at all times may be obtained from
St. Andrews and Crail. The fairs have in consequence
dwindled down into the sale of a few household articles of
crockery, etc. — Marwick, p. 76.

Kirkcaldy. — The O.S.A. [1796] observes that the weekly
market began between 3 and 4 o'clock in the morning and
was generally over by six o'clock. This custom was probably
introduced at first to evade the law which prohibited Saturday

204 Traditional CiLstonis.

and Monday markets. And the convenience of attending^
the market in the morning and returning home in time for
the ordinary labour of the day had induced the country
people to continue the custom, notwithstanding that frequent
attempts had been made to alter it. — Marwick, p. "]%.

Lochgelly. — In the case of Henderson v. the Earl of Minto,
1st June, i860, residents in the village of Lochgelly sought
to have it declared that they were entitled to hold public
markets on the muir of Lochgelly. They alleged that the
May fair had fallen into desuetude, and that the September
had been held, not by the grantee under the Act of 1705, but,
along with other markets and from time immemorial, by
the public, from whom no dues had ever been exacted. And
they sought to have it declared that they were entitled to
the use of the muir for the purpose of continuing to hold such
markets in the future. The Court . . . held that the pursuers
did not connect themselves in any way with the property,
nor did they produce a grant of holding markets. [The suit
therefore failed.] — Marwick, p. 85.

Scoonie. — ^The N.S.A., pubhshed in 1845, states that for-
merly there was one fair in spring for lintseed and one every
month from May to October for white Hnen. Merchants
attended from distant parts of the country, and linen cloth
to a very considerable amount was annually brought here
for sale. These had dwindled into petty markets for toys
and sweetmeats, and often made occasion for dissipation
and disturbance. — Marwick, p. 108.

St. Andrews. — [Burgh established by charter of Bishop
of St. Andrews, with hcense of David I. (1124-1153). Bur-
gesses had equal rights with king's burgesses by charter of
Malcolm IV. and freedom to buy wool and skins in Cupar,
etc., by charter of David II., 1362.]

Act of Parhament ratifying a fair or market called the
Seingie fair of St. Andrews, extending for fifteen days from
and including the Monday after Pasche Monday, and held
within the city and cloisters of the Abbey from time im-
memorial.

Local Customs, 205

[Charters of Archbishop George of St. Andrews, 1611 and
1614, confirm erection of city into a " burgh of regahty,"
and authorise two weekly markets and five annual fairs ;
^ive ninth day after Pentecost as date of Sengie Fair, to last
fifteen days.]

[The N.S.A., 1845, gives two weekly markets] and three
annual fairs : (i) on the second Thursday in April O.S.,
(2) on 1st August O.S., and (3) on 30th November O.S. The
first of the three was what Martine denominates " the re-
nowned faire of St. Andrew's, called the Senzie Mercat, held
and kept for fifteen dayes, and beginning the week after
Easter, whereunto resorted merchants from most of the
then trading kingdomes in Europe ; trade in this kingdom
being then in its infancie." At that period, according to
tradition, from 200 to 300 vessels might have been seen in
the bay and harbour of St. Andrews, conveying to it the
produce of foreign countries. The fair was confined in 1845
to a single day, and the business transacted in it to very
limited amount. The fair in August had of late been much
frequented by the farm servants of the eastern districts of
the county, many of them in the market-place forming
engagements with new masters. The third fair was held on
St. Andrew's Day O.S., and was usually but thinly attended.

[Modern fairs, 2nd Monday in April, 2nd Tuesday in August,
and Monday after loth November. The two latter are
Hiring Fairs.] — Marwick, pp. 105, 106.

The Thirlestane [is] a well-known landmark between
Auchtermuchty and Abernethy. The stone was used for
setting the scales on at the annual fair which was held there
within living memory. The fair was instituted in Roman
times, when the Roman generals met the local husbandmen
and dealt with them for provisions for the garrison of occu-
pation [sic\. — Fife News Almanac, 1913. [The illustration
depicts a huge fiat stone with a hole in the centre, in the
midst of a bare moorland.]

See further under Agricultural Customs (following).

2o6 Traditional Customs.

4. Agricultural Customs.

Common Rights. Sixty years ago the interior of Fife
was intersected by long belts of moorland, overrun with heath
and broom, with here and there patches of verdure on which
the cows and horses of the peasantry were allowed to browse.
The general term for such seeming wastes was the Common,
though the Common Law recognises four kinds of prescrip-^
tive right — namely, fishing, fuelling, turfing and pasturing.
Every village had its Common annexed to it, and every feuar
had his share in the use thereof. If the Common was of
limited extent, it aspired to no higher appellation than that
of the Green. ... If the Common was more ample, and
answered the purposes of grazing, turfing and fuelling, it got
the name of the Muir, and hence the number of farmsteads,
and hamlets in Fife and Forfar that rejoice in the name of
Muirton. — Blair, pp. 44, 45.

Customary Services, and Rents in Kind. Anstruther
Wester. — Formerly the rent was all paid in victual, which
the tenants were obUged to drive six Scots miles, at any time
between Christmas and Candlemas ; they were obhged to
lead the proprietor's coals during the summer, besides a
stated number of other carriages, such as stone, lime, and
timber, if required ; and they paid a certain number of hens,
and chickens, and they were allowed to sublet or let off part
of their farms to inferior tenants. In many places the pro-
prietor drew the teind on the field. No tenant, however
favoured, was allowed to lead any part of his corn, till the
whole was ready ; and in some places they were obliged to
make the barley into malt, and to pay their rent in the grain,
thus manufactured. — O.S.A. vol. iii. pp. 8y, 88.

Local Customs. 207

Hiring Customs. Fife. — The Foy. or farewell supper
before Martinmas, was specially a ploughman's feast, as he
often changed places at that time. — Mackay, p. 196.

Farm servants were wont to complain that the only com-
mandment ever taught them was :

" Six days shalt thou labour and do all
That you are able ;
On the Sabbath-day wash the horses' legs
And tiddy up the stable."

But with such multiplicity of feeing markets and the holi-
days that not a few of them go in for, in addition to the
Martinmas term, their " commandment " is growing out of
date. — F. H. & J., December 9th, 1903.

Carnock. — When servants took employment in a household
in this part of the country, they were accustomed to stipulate
that they should have liberty to attend either Torryburn Fair
or Carnock Sacrament — each of these occasions presenting
apparently an equal amount of attraction.

Beveridge, p. 230.

Hiring Fairs or Feeing Markets. The principal centres
where hiring fairs are held are Cupar and St. Andrews. . . .
These meetings are feeing-markets and fairs combined, and
are a general holiday amongst farmers and farm-servants,
with the usual attendance of roundabouts, cheap jacks,
band, and dancing on the greens, Aunt Sally, sweetie
stalls and booths, etc. — Letter from a Cupar Correspondent,
June, 1913.

Cupar. St. James's Market.'^ — This fair was held yesterday,
when there was a large attendance of farm-servants, plough-
men, and farmers. A considerable number of ploughmen
were engaged at wages similar to those paid in Martinmas
Market last year. These were as follows : — Foremen from
£28 to £30 ; second men from £26 to £28 ; and ordinary

1 St. James's Day is the 25th July.

2o8 Traditional Customs.

hands from £25 to £27. — Leader (newspaper), 3rd August,
1892.

St. Andrews Lammas Market. — St. Andrews annual hiring
market was held yesterday and was well attended. Feeing
was pretty brisk at much the same rates current at Cupar
market last week. Foremen got from £30 to £32, with usual
perquisites. Second and third hands £24 to £28, boys and
young lads £10 to £18. — Leader, loth August, 1892.

Cupar. — St. James's Market, first Tuesday in August ;
October Market, second Tuesday in October ; Martinmas,
28th Nov.

St. Andrews. — Second Tuesday of August ; Monday after
■second Tuesday in October ; and ist Monday after loth
Nov.

Dunfermline. — First Tuesday of October. — Fife News
Illustrated Almanac, Cupar, 1913, p. 11.

Letham. — ^The day before the Fair the boys of the
village interlinking their arms, and extending themselves
across the road, sing the following in a boisterous manner,
as they march up and down :

" Bubbly Jock, your wife's a witch,
She's gaun to be brunt the morn.
The cocks to craw, the hens to lay,
The drums to beat, the pipes to play.
The morn's the merry market day.
Hurra ! hurra ! hurra !

Communicated by Mr. J. Walker, native of Letham.

Harvesters' Hiring. Ferry-Port-on-Craig {T ay p or t) .^-It
is customary for both tradesmen and spinsters to hire them-
selves to the neighbouring farmers, at fixed wages, for the
whole harvest, without restriction to any number of days. At
an average, the farmer will hire a tradesman, for the whole
harvest at 23s. sterling and a woman at 17s. 6d. Both sexes
have their victuals from the farmer, besides their wages.
When a man is occasionally hired per day, he receives is.,

Local Customs. 209

and a woman lod., besides their maintenance. — O.S.A., vol.
viii. p. 464.

An Old-fashioned Harvest. Kennoway. — It was a miser-
able day for those who had given up work at the loom for the
harvest, as they were engaged for about three weeks. The
band of shearers for Auchtermairnie consisted of eighteen
persons, for which three men were employed as bandsters,
that is, one man made sheaves for six persons, one of whom
was a man, and the others were women. And in like manner,
shearers were engaged for the surrounding farms.

Next morning at an early hour . . . the drum resounded
through the streets. It turned out a fine harvest day. . . .
The shearers with hooks in hand, and dressed in white short
gowns and blue skirts wended their way upwards towards
Auchtermairnie. . . .

On the Lalathan field the harvesters were at work, and
James Swan in blue dress coat, with silver buttons, long
black hat, yellow cashmere trousers and shoes (sic) . . . the
punctual farmer was taking his watch from his fob, and the
chain and seals were jingling as he looked at the time. He
then waved the walking stick in his right hand, and the
shearers knew that the eleven hours had come.

The boys and girls belonging to the workers were there as
gleaners, and they w^ere allowed to gather " singles " immedi-
ately behind and among the stooks. Each gleaner, when he
had filled his left hand with stalks of corn, rolled it tightly
round the neck with a few stalks, and parting the whole
bunch, plaited it, and laid it on the top or side of a row of
stooks. He then collected the " singles " when the harvesters
returned from finishing the gang, so as to begin a new one.

It was a great treat for a boy to be asked by the farmer to
go to the farmhouse to get the beer pitcher filled for the
eleven hours, the dinner, or the four hours. On such occa-
sions the farmer gave him a drink of shearers' beer out of
the lid of the pitcher. The bread which was used was a
mixture of oatmeal and flour, and was very sweet and nourish-

o

2IO Traditional Customs.

ing. The band of shearers sat down by the side of a stook,
and in the forenoon got two tins of ale and the quarter of a
scone. At one o'clock they got four tins of ale and one
scone, and in the afternoon they got two tins of ale without
any scone. The gleaners brought their bread with them,
and perhaps milk. Sometimes their folks would give them a
mouthful of beer when they were seated by their side. As
all sat and ate and drank there was no end of gossip, joking,
and news. . . .

The harvest was expected to last three weeks, and the
wages were thirty shiUings and supper meal. At the close
of the day the " singles " were carried home on the backs
of the fathers and the gleaners. They were stacked and at
the end of the harvest converted into meal.

When any competition or rivalry between the shearers went
on, the cutting was done in a furious manner, and was called
" kemping." On these occasions the bandsters were some-
times left far behind the shearers. Sometimes a neighbouring
farmer, or a casual visitor, would come into the field to have
a crack with an acquaintance, and before he knew where he
was, he was seized by two or three females and laid on his
back. Then one of them held him down, and laid herself fiat
on the person, and another female tumbled over the two as
they lay. This was called " kipping," and the man, after he
was allowed to get up, was expected to give a small sum of
money by way of providing some refreshment for a future day.

On some farms, after the barley was all cut the shearers
were treated to beer or whisky, and this was called the " Beer
Barrel." When the " maiden " came, a merry night was
held at Auchtermairnie Farm, and singing and dancing went
on till morning. — Browne, pp. 45-51.^^^

Heuk Ale in Harvest. — The first day was celebrated by
drinking according to old custom " the heuk ale " at the
nearest public house. — Mackay, p. 196.

['■ AngHce, reapers. Note that in Fife wcmen reaped and men
bound the sheave?. In England, vice versa.}

Local Customs. 211

New Hand in Harvest Field. — Bejan. When a new
shearer comes to a harvest-field, he is initiated by being
lifted by the arms and legs, and struck down on a stone on
his buttocks. Fife. — ^This custom ... is sometimes called
horsing. — Jam. Die. p. 82.

See also Folk-Lore Journal, vol. vii. pp. 52, 53.

Trespassing in Harvest Field. — A field that is cutting is
sacred to the shearers, and whoso trespasses must pay the
penalty of " bengie " — that is, he (or she, for that part of it)
may be seized by heel and crop, and bumped upon the stubble
until he, or she, is tender, unless there is a compounding with
money for an exercise few have a mind to.

Meldrum, p. 103.

Benjie. Northern Fife. — When a stranger entered the
harvest field he was liable to be seized by the female workers
by the hands and feet and bumped heavily on the ground
until he gave them a present of money. This was called
" givin' him Benjie." — [D. R.]

The Last Shearer of the Band. —

" Oh dear !
My back's sair, shearin' bear. And up I canna win.
And my bonnie love has left me i' the lang tail-win'."
Rymour Club, Part ii. p. 55.

Harvesters' Return. —

" Cassindilly draiglers, and Scott's hungry hounds,
Burnside beardies, and Craigha' clans."
These are familiar lines which the school-boys were in the
habit of reciting when the bands of shearers were seen return-
ing to the village in the evening.

Rev. D. Anderson, F. H. & /., Nov. 14, 1906.

The Maiden. — It was the last day of harvest, and the
great question was, who was to get " the maiden," that
is, the last handful of grain that was reaped. To determine

212 Traditional Custoins.

this, it is true, a well-known device was generally practised.
Some of the young men conspired, before the end of the field
was reached, to leave a shock of grain uncut and cover it up
with a stook. Then when the close came, and every ear of
corn apparently was reaped, the favoured lass was taken to
the spot, the stook was cleared away revealing the unreaped
shock, she cut it and thus secured " the maiden," and became
" the Queen of the Harvest " ; but this device required to
be cleverly carried out in order to be successful. . . . That
evening, the shearers were entertained in the barn to a supper
and a dance ; and the farmer and his friends were expected
to be present at a part of the entertainment.

Pryde, pp. 182-185.

Stooky Sunday. Auchterderran. — The Sunday when the
crops are all cut and standing in the stooks. — D. R.

5. Fishermen's Customs.

Intermarriage and Exclusiveness. — The fishers of Fife
are, at least by origin, a separate hereditary class. Like
other hereditary classes, they are conservative of old dress,
customs, and privileges, marrjdng chiefly members of their
own class. A few surnames, such as Deas and Thomson, are
so frequent that the custom was, and still is, to distinguish
men by the names of their wives, and when this resource
fails, of their boats or their by-names. — Mackay, p. 223.

Buckhaven. — The following account is given of the original
inhabitants by a former clergyman of the parish of Wemyss
[in a letter dated 20th August, 1778] :

" As far as I have been able to learn, the original inhabi-
tants of Buckhaven were from the Netherlands about the
time of Philip the Second. Their vessel had been stranded on
the shore. They proposed to settle and remain. The family

Mr k

W

Local Customs. 213

of Wemyss gave them permission. They accordingly settled
at Buckhaven. By degrees they acquired our language, and
adopted our dress ; and for these threescore years past, they
have had the character of a sober and sensible, an industrious
and honest set of people. The only singularity in their
ancient customs that I remember to have heard of, was
that of a richly ornamented girdle or belt, worn by their
brides of good condition and character at their marriage,
and then laid aside and given in Uke manner to the next
bride that should be deemed worthy of such an honour.
The village consists at present of about one hundred and
forty families, sixty of which are fishers, the rest land-
labourers, weavers, and other mechanics." In this village
the fishermen generally marry when young, and all of them
marry fishermen's daughters of the same village.

O.S.A., vol. xvi. p. 517.

We have remarked that the inhabitants are somewhat
peculiar and exclusive in their habits and customs. Per-
haps in nothing does this appear more than in their almost
entire isolation — refusing to intermarry, and having little or
no friendly intercourse with neighbouring districts. The
clannishness of this Brabant colony is more than Scottish ;
for if a stranger should happen to come to the place, and
take up his abode in it, he is regarded with rather a jealous
eye, long spoken of as an incomer, and treated with a dis-
tance and reserve which require years of residence among
them completely to rub out.

Ballingall, p. 29 ; Graham, pp. 220, 221.

Common Profits. North Queensferry. — The inhabitants of
North Queensferry have uniformly consisted, from time im-
memorial, of operative boatmen, without any intermixture of
strangers, excepting that of late a blacksmith was brought
thither by the innkeeper, who is also a boatman. They hold
their houses in feu under the Marquis of Tweeddale, as suc-
cessor of the Abbot of Dunfermline. The inhabitants of this

2 14 Traditionac Ctistoms.

village have always held, from generation to generation, the
passage or ferry as a sort of property or inheritance. On the
evening of every Saturday the earnings of the week are collected
into a mass. One fortieth part of the whole is deducted for
the public, and called ferry silver ; one-fourth is set apart for
the proprietors of the passage ; and the remainder is divided
into shares, called deals, according to the number of persons
entitled to a portion of it. One full deal is allotted to every
man of mature age, who has laboured during that week as a
boatman, whether he have acted as master or mariner, or in
a great boat or a yawl. Next, the aged boatmen, who have
become unfit for labour, receive half a deal, or half the sum
allotted to an acting boatman. Boys employed in the boats
receive shares proportioned to their age from is. 6d. up to a
full deal or share. A small sum is also set apart for a school-
master, and for the widows of deceased boatmen. Nobody
for ages became a boatman or sailor on this ferry unless by
succession. That right was always understood by these
people to be limited to the first generation. The children of
those who had emigrated, and were born elsewhere, had no
connection with this ferry ; but, on the other hand, if the son
of a boatman found himself unfortunate in the world, he was
always entitled to return, to enter into one of the boats, and
to take a share of the provision which formed the estate of
the community in which he was born. That community has
always consisted of nearly the same number of persons, about
forty men act in the boats, and receive the full deal as sailors
of mature age. The whole community, including these and
the old men and boys, and the women of every age, amount
to about 200 individuals. It is kept down to this number by
emigration. . . . The community has accordingly existed for
ages destitute of riches ; but none of its members have been
reduced to absolute poverty, or become a burden upon the
public. . . .

The inhabitants of the village remained long attached to
the religion of their forefathers. Hence, when Oliver Crom-
well's army came into Scotland . . . they were astonished to

Local Citstoms. 215

find a Roman Catholic chapel [founded by King Robert I.]
the property of this community. . . . They furiously assailed
this chapel, and left not one stone upon another. The inhabi-
tants . . . converted the area . . . into a burying ground,
and in this manner it is still used. They belong now to the
parish of Inverkeithing, and in that church they have a
gallery erected and supported at their own expense. — Forsyth,
vol. iv. pp. 131-133.

" Counting the Sculls " {i.e. Sharing Gains). St. Monans.
— About the period when the charter was granted [1596], there
were five or six creers that sailed regularly from this port to
the Orkney isles, in prosecution of the winter herring-fishing.
. . . The smaller boats remained at home, prosecuting the
haddock fishing, and attending to the Lentrone great Hues, in
the capture of cod, to supply the place of flesh during the
season of Lent. When any of the boats belonging to the latter
class came in from the fishing, the whole quantity of fish
was laid out upon the pier or beach, where they were divided
as equally as possible into as many shares as there were men
in the boat, and one more for the boat itself. Then in order
to prevent any cause of murmur respecting the real or fancied
inequality of the shares (or deals, according to current phrase-
ology), one of the crew, by rotation, was hoodwinked with
his bonnet, and when the skipper laid his hand upon any of
the shares and cried " Wha taks this ? " his random answer
was a satisfactory decision. . . .

When money was to be divided, the crew were convened,
and the skipper placed upon the table a large wooden caup
or platter, containing the whole sum ; it was then doled round
in shares, in the same manner as were the fish ; and when
finished, if by any mishap all had not the same number of
pieces, the whole was again thrown back in the caup for a
fresh division. This process sometimes occupied a whole
winter's night before all were satisfied. This method of
division is still had recourse to in the absence of scientific
light. The operation is called "counting the scuUs," in

2i6 Traditional Ctistoms.

allusion to the name of the wicker baskets in which they
carry their fishing lines. — Jack, pp. 73, 74.

Thank-Offerings. St. Monans. — The fishing industry is
strongly represented in the quaint httle town of St. Monance
and the fishermen identify their calling with their religion in
more ways than one. At stated seasons, they decorate their
church with herrings in token of their gratitude of a herring
harvest. — F. H.& J., March 22, 1905.

Straw Compass. Newport. —

Theoph. But to the country of Fife, I fear you'l forget it.

Am. No, no, doubt it not, nor would I have you startle
the mariner, who, because destitute of a card to pilot us
over by, is compell'd to make use of a compass of straw.

Theoph. A very ingenious invention ; pray tell us the
manner on't.

Am. Don't push too hard upon me ; and I'll tell you this
new way of navigation. When cloudy mists arise that
darken the face of the firmament, and threaten danger without
any disturbance, you shall see the seamen stuff the stern
with straw, as now they do with Httle trusses, which they
successively expose one at a time ; and so supply it time after
time from the stern of the vessel, till at length they arrive at
the desired shoar, as now we do. And thus have I past
and repast from Dundee ... to the fields in Fife.

Hume Brown, p. 211.

6. Miners' Customs, sec Appendix, p. 385 sqq.

7. Convivial Customs.

Ale Drinking. Newhurgh. — Long after the middle of the
last century, ... ale was the universal beverage in
Scotland ... It would then have been as uncommon

Local Customs. 217

to have asked for a glass of whisky in a public-house in New-
burgh, as it would now be to ask for a glass of wine. . . .

Four hundred years ago town councillors in Newburgh were
fined a gallon of ale for non-attendance. Two hundred and
fifty years later, kirk sessions supplied ale for the Lychwakes
of paupers. Even the burial of a pauper child could not take
place without an allowance of this beverage. The following
extract from Abdie Kirk-Session Records is an instance of
this : " 1721 December 3. To Robert Stewart for ale at the
burial of a poor child, 01. 02. 00." Numerous other entries
of a similar kind occur. — Laing, pp. 397-398.

Treating Customers. Dunfermline. — The drapers of Dun-
fermline used to keep in their back shops bottles filled with
different kinds of liquor, in order to stimulate and refresh
their customers, especially those coming from a distance, as
almost every one travelled on foot in those days, there being
then no railway trains and omnibuses running to and from
the neighbouring towns and villages. This back-shop drink-
ing led to great abuses ; some thirsty customers would make
purchases in different shops, and get themselves sometimes
into a muddled and helpless condition.

Stewart, pp. 102, 103.

Treating Scholars. Dunfermline. — In many of the
schools the vacation was usually given about harvest time, to
accommodate those whose parents were engaged in harvest
work, and also to enable the youngsters to go with the shearers
to glean, or " gather singles." . . .

I have mentioned that on the vacation day we were all
treated with a large handful of sweeties on retiring. This
was usual at most of the schools then, but at one of the Dun-
fermline schools, at least, the scholars on the examination
day were treated differently from this, they were regaled
with a glass of whisky-toddy, as a sort of doch-an-dorris, or
stirrup-cup, prior to the breaking-up ! . . . A friend of the
writer who attended this particular school informed him that

2i8 Traditional Customs.

after the examination was over, and the school was about
to break up, a large kettleful of water was put on the fire,
and in front of this fire " a table was placed on which were
set bottles of whisky, basins of sugar, and some biscuits. A
large toddy bowl was then kept going, and served as the
toddy brewery, until the scholars, to the number of about
one hundred and fifty or so, had all got one and some of them
even a second round ! I remember quite well of that being
the first time I ever felt drink in my head, and when we got
out to the fresh air a number of the scholars felt light-headed,
or what might be called elevated ! — Stewart, pp. 73, 74.

Foy. Newburgh. — A farewell supper in honour of a
departing guest, at which each person present is expected to
contribute a song, a story, a speech, or a sentiment, for the
entertainment of the company. {Communicated, 1913. Cf.
ante, p. 207, and County Folklore, vol. iii. p. 195.)

Social Evenings — Opening. Largo. — An umbrella was
for many years known throughout Scotland as a Nether
Lairgie. It is not certain that the implement was really
invented by a native ; but we are quite prepared to believe
it. It is undeniable that Selkirk [Robinson Crusoe] is always
represented with one ; and the consensus of modern opinion
in the district assuredly is that wide distribution of the um-
brella throughout Western Europe was distinctly traceable to
a Largo man. He must have been a pawky sort of fellow ;
for it is recorded of him that he declined to lend it to a neigh-
bour on a wet day on the ground that it would not be giving
the instrument fairplay. All social evenings were invariably
opened in this district until a comparatively recent date with
the following glee :

" The great Mogul, Bombello,
A paunchy, Httle fellow,
He squatted all day on an ottoman gay,
Underneath a great umbrello."

Edinburgh Evening Dispatch, i6th Sept., 1893.

PART III.
TRADITIONAL NARRATIVES.

XV. FOLK-TALES.

The Black Cat. — In Fifeshire there lived a farmer who had
a lazy son, unwilling to do anything but 'Hst as a common sol-
dier. After having taken the bounty and squandered it
away, his colonel, who was a very harsh man, ordered him
abroad, where the governor of the place treated him very ill.
Tom (for that was the soldier's name) deserted from the regi-
ment, and fled to a distant part of the country, where he met
with an old woman to whom he told his tale of woe. She
advised him to go to the king, and lay his case before his
majesty, who would redress all his wrongs. He having done
as requested by the old woman, he was sent away to a castle
at a little distance to sleep, where he again met with the old
woman, who told him to speak to and tell his wants to a black
cat, which would come in and follow his commands. About
the middle of the night, as the soldier sat pensive and uneasy,
the cat, as foretold by the old woman, came in, when he said,
come away my bonny cat, I have long been waiting you,
She said, who bade you speak ? He told her. She said :
There will two men come in; but never do anything they
request of you, till one of a higher deportment arrive, and
when I touch you, do as he bids you. In a little time in
came three men, who said, rise and let us sit down ; but he
paid no attention to them. Another who came in said.

2 20 Traditional Nai-ra fives.

Follow me, then the black cat touched him, so he followed the
stranger, who spoke to him thus : I was King of this castle,
but was murdered by my steward who fled abroad, and is
now your governor. Tell this to my son the king, who will
bring him to punishment, and we will never trouble the
castle any more. The three men you saw were my mur-
derers, and they do all the mischief that lies in their power.
They then vanished, and the man went and told the king,
who gave him a letter to the commander-in-chief. He went
as directed, and arrived safe at the place, who, when he was
recognised by a fellow soldier, was much pitied, as he feared
he would have to undergo some dreadful punishment for his
desertion. An officer next met him who gave orders to place
him in close confinement, and afterwards sentenced him to
die ; but having sent to the commander-in-chief the king's
letter, was soon after set at Hberty. The governor was then
secured, sent to the king with a strong guard, who commanded
him to be beheaded without judge or jury, and Tom made
governor in his place. Tom having now power, reduced the
officer to a private, and the private to be officer ; sent for his
father and Hved happy. — MS. collection by Peter Buchan,
pubUshed in Trans. B.F.C., vol. ix. part ii. pp. i8i, 182.

A " Fool " Story. — A young minister in Dunfermline,
who had been presented with a small pig, found that the
cost of its feeding was getting expensive for him as it grew
bigger, and he resolved to send it out to Cairneyhill to a
friend who had ample accommodation for it, and where board
and lodging would be got free of expense for a while. The
minister's man was directed to put it into a sack, and to
carry it to Cairneyhill ; and, as he was a sort of simpleton,
he was enjoined to tell no one he met where he was going,
nor what was his errand. So away he trudged with his
precious burden on his back. Arriving at Crossford, he met
three acquaintances standing at a door, who hailed him, and
asked what he carried on his back. He informed them that
he dared not tell his errand, but this he would say — it was

Folk- Tales. 2 2 1

neither a cat nor a dog he had in the sack. His cronies said
they would not inquire further, and did not want to know ;
but they kindly asked him into the pubUc house to share a
dram with them, as he would be tired with his journey and his
burden. He tried to excuse himself by saying he could not
well go in, for the minister would never entrust him " with
a pig again " ! However, the lads were so decent-looking
and so kind, that he was persuaded to leave his sack at the
door just for a single minute, and to go in for the " mouthful "
which they kindly offered. In a twinkhng, one of the three
lads snatched the pig out of the sack, and put in its place a
young dog. Free from guile or suspicion, the honest beadle
after taking his dram, proceeded cheerily onwards with his
burden, which he soon delivered up to the minister's friend,
along with many compliments from his master. Great,
however, was his astonishment to find, on opening the sack,
that instead of the pig with its long white snout and cloven
feet, a small black dog jumped out, and shook itself. The
poor dumbfounded beadle, the picture of alarm, called loudly
for help. He said the devil had been busy since he left the
manse, and had transformed the creature from a pig to a
pup dog ! The minister's friend was also bewildered at the
man's tale, and told him to carry back the cur to his master
again, " It's no a dowg, sir ; it's a pig, sir, as sure's death ;
but Satan has changed him from white to black ! " He then
very ruefully put the dog back into the bag, carefully tying it,
and set out on his return journey. He soon drew up to the
alehouse door, and there he espied the same three decent,
quiet-looking lads very demurely standing where he had seen
them before. He at once told them where he had been,
and what a dreadful transformation had befallen the pig.
They thoroughly entered into his feelings, seemed as much
astonished as himself, and sympathised deeply with him in
the strange disaster that had happened ; begged him, as he
had yet a long journey with his burden, to go in and take a
rest for a minute or two. This he was tempted to do, and
instantly the dog was taken out and the pig restored to its

22 2 Traditional Narratives.

old quarters in the sack. The unsuspecting beadle trudged
along towards the manse, while many strange and gruesome
thoughts passed through his muddled brain. He told the
minister of the day's disaster, and that his Cairneyhill friend
had at once ordered him to take back the dog immediately
to his master. The young minister was much perplexed and
greatly annoyed at what had happened, so in disgust he directed
the man to untie the sack, and put the pig back into the
sty again, "It's no a pig, sir ; it's a black pup dog, as sure
as death ; I'll let you see for yourself ! " On opening the
sack the beadle screamed aloud with terror, and the minister
was utterly confounded by the man's most extraordinary
story. — Stewart, pp. 218-220.

Johnny Trotter. — " Johnny Trotter," still current among
the peasantry of Fife, is identical with a tale popular among
the peasantry of Norway, under the title of " Not a pin
to choose between them,"^ and it is known as " Jack
Hannaford " in Devon. — Laing, p. 378.

^ See Dasent's Popular Tales from the Norse, p. 178.

The following Nursery Tales related in R. Chambers's
Popular Rhymes of Scotland are, or have been, current in Fife.

The Wal at the War Id's End (a " Toads and Diamonds "
story). — Chambers, pp. 105-107.

Jock and his Lulls (similar motif, but the characters are
boys not girls). — Chambers, pp. 103-105.

Rashie Coat (a " Cinderella " variant. Cf. M. R. Cox,
Cinderella, pp. xxv, 102, 189 — tabulation No. 263).

Chambers, pp. 66-68.

Red Etin of Ireland (two young men set out on their
travels with their mothers' curse are turned to stone by the
Red Etin of Ireland, a three-headed giant ; the third, with
his mother's blessing, slays him and unspells them).

Chambers, p. 89.

Folk-Tales. 223

A version in a MS. collection of tales made by Peter Buchan
makes the heroes natives of Auchtermuchty, and says that
" as soon as the Red Etin came in, he said he smelled a Hving
man,

" And be he from Fife or be he from Tweed
His heart that night should kitchen his bread."

Trans. Buchan Field Club, vol. ix. part ii, pp. 143-147.

XVI. BALLADS AND SONGS.

Ye Legend of ye Lady of Balweirie.

This ballad is taken from Extracts from the Ancient Records
of the Burgh of Dysart from 1533 to 1763, made by Alexr.
Gibson, Esqr., writer. Town Clerk of Kirkcaldy, and published
in the Fifeshire Advertiser about forty years ago. . . . The
ballad is appended to a note on a " Translation of the oldest
Title Deed in Kirkcaldy," date 26th April, 1560, which comes
immediately after Extract No. XL, a.d. 1584, anent " Curious
old titles connected with Dysart." In this note Mr. Gibson
says : " Besides the above we find many other transmissions
of propert}'. . . . Scott of Balwearie also dispones some
lands opposite the kirk gate for services done and to be done.
This had at one time probably belonged to the church. The
following legend would appear to be connected with the sale
of this or some other church lands. It is at least as worthy

2 24 Traditional Narratives.

of credit as many of the other legends connected with the
Scotts of Balwearie."

What maks ye sae dull ye day ; What maks ye sae drearie —
What maks ye sae dull ye day In ye Castel o' Balweirie ?

I canna be but dull ye day, I canna be but drearie —
How can I be but dull ye day In ye Castel o' Balweirie ?

When he ^ wha ne'er man's face did fear Turn'd Rome's

kirk tap-sal-teerie
To other hands then passed her lands, And some passed to

Balweirie !

Can I forget yat snawie nicht. While sittin' blythe an' cheerie.
Ye banisht monk o' ye Priest-Leys ^ Cam rappin' at Bal-
weirie ?

" My curse be now upon yis hous And on yat bairnie near ye —
Lane be ye bow'rs an' bare ye tow'rs O' ye Castel o' Balweirie.

" For sacrilege lyes heavie here ; Ane, sin, quhilk ought to

fear ye —
Ye kirk's been robbit o' her lands To add them to Balweirie.

" Wha spoils ye kirk sail spoilet be. Grim vengeance doon

sail bear ye ;
Ye name o' Scott sail be forgot In ye Castel o' Balweirie."

My blude grew cauld at his dread words : I claspit up my

dearie ;
" Fause monk, how daur ye curse my bairn In his Castel o'

Balweirie ? "

He turn'd him roun' wi' angrie froun ; Wyld howled ye wind

and eerie —
He tint his road yat weirie nicht And perished near Balweirie.

^ John Knox. " There Hes ane wha never feared the face o' man."
The Regent Morton at Knox's burial.

2 Now part of Balweirie, and on the left-hand side of the road lead-
ing from Balweirie House to Hole Mill. To this it may be added that
a whitewashed cottage is pointed out as the Priest's house.

Ballads and Songs. 225

^But oh his curse has been o'er trew, And nought on earth can

cheer me,
For our bonnie bairnie dwined an' deed In ye Castel o' Bal-

weirie.

I wouldna grudge ye loss o' wealth, For wealth could never

steer me,
But oh I grudge my onlie bairn, Ye pride o' a' Balweirie.

Nae mair we'll pu' ye roses wyld Upon our banks sae brierie ;
Nae mair I'll see my winsome chyld In ye Castel o' Balweirie.

Ye hunted hare finds whar to rest ; Ye eagle kens his eyrie ;
But there's nae rest for ye grief-opprest In ye Castel o'
Balweirie.

0 that I were where the wearie rest. Where the ee is never

blearie ;
There to sleep wi' ye chyld I weep At ye Castel o' Balweirie.

Then winter's winds may loudly rave As they did yat nicht

sae drearie.
But I'll not hear in my lonely bier As they howl round lone

Balweirie.

How can I be but dull ye day — How can I be but drearie ?

1 ance was glad, but now I'm sad In ye Castel o' Balweirie.

Rymour Club, part ii., pp. 41-43.

The Whigs of Fife.

(Tune — " The Whigs o' Fife.")

0 wae to a' the Whigs o' Fife,
The brosy tykes, the lousy tykes,

O wae to a' the Whigs o' Fife
That e'er they cam frae hell !
P

2 26 Traditional Narratives.

There's gentle John, and Jock the slorp,
And skelHed Jock, and belhed Jock,
And curly Jock, and burly Jock,
And lying Jock himsell.

:ic :ic He He iK

But gin I saw his face again,
Thae hounds hae hunted ower the plain.
Then ilka ane should get his ain.
And ilka Whig the mell.

O for a bank as lang as Crail,
And for a rape o' rapes the wale.
To hing the tykes up by the tail.
And hear the beggars yell !

O wae to a' the Whigs o' Fife
The brosy tykes, the lousy tykes,

0 wae to a' the Whigs o' Fife,
That e'er they cam frae hell !

Chambers (3), vol. i. p. 222.

My Auld Man.

(Tune — " Saw ye my Father ? ")

In the land of Fife there lived a wicked wife,

And in the town of Cupar then.
Who sorely did lament, and made her complaint.

Oh when will ye die, my auld man ?

In cam her cousin Kate, when it was growing late,
She said. What's gude for an auld man ?

O wheit-breid and wine, and a kinnen new slain ;
That's gude for an auld man.

Cam ye in to jeer, or cam ye in to scorn,
And what for came ye in ?

For bear-breid and water, I'm sure, is much better-
It's ower gude for an auld man.

Ballads and Songs, 227

Now the auld man's deid, and, without remeid,

Into his cauld grave he's gane :
Lie still wi' my blessing ! of thee I hae nae missing ;

I'll ne'er mourn for an auld man.

Within a Httle mair than three quarters of a year.

She was married to a young man then.
Who drank at the wine, and tippled at the beer,

And spent more gear than he wan.

O black grew her brows, and howe grew her een,

And cauld grew her pat and her pan :
And now she sighs, and aye she says,

I wish I had my silly auld man !

Chambers (3), vol. ii. p. 553.

Crail Toun.

(Tune—" Sir John Malcolm.")

And was ye e'er in Crail Toun ?

Igo and ago ;
And saw ye there Clerk Dishington ?

Sing irom, igon, ago.

His wig was like a doukit hen,

Igo and ago ;
The tail o't like a goose-pen,

Sing irom, igon, ago.

And dinna ye ken Sir John Malcolm ?

Igo and ago ;
Gin he's a wise man I mistak him.

Sing irom, igon, ago.

And haud ye weel frae Sandie Don,

Igo and ago ;
He's ten times dafter nor Sir John,

Sing irom, igon, ago.

2 28 Traditional Narratives,

To hear them o' their travels talk,

Igo and ago ;
To gae to London's but a walk,

Sing irom, igon, ago.

To see the wonders o' the deep,

Igo and ago.
Wad gar a man baith wail and weep,

Sing irom, igon, ago.

To see the leviathan skip,

Igo and ago ;
And wi' his tail ding ower a ship.

Sing irom, igon, ago.

Chambers (3), vol. i. p. 306; Rogers, vol. ii. p. 414.

Hey ca' through !

(Tune — " Hey ca' through.")

Up wi' the carles o' Dysart,
And the lads o' Buckhaven,

And the kimmers o' Largo,
And the lasses o' Leven.

Hey, ca' through, ca' through,
For we hae muckle ado :

Hey, ca' through, ca' through,
For we hae muckle ado.

We hae tales to tell.

And we hae sangs to sing ;

We hae pennies to spend,
And we hae pints to bring.

Hey, ca' through, etc.

Ballads and Songs. 229

We'll live a' our days ;

And them that comes behin',
Let them do the like,

And spend the gear they win.
Hey, ca' through, etc.

Chambers (3), vol. ii. p. 592.

Fragment.

Dunfermhne on a Friday nicht,
A lad and lass they took the flicht,
And through a back-yett, out o' sicht.
And into a Killogie ! ^^^

Chambers (3), vol. i. p. 62.

Fragment (Fisherman's Song).

Oh blithely shines the bonnie sun upon the Isle o' May,
And blithely rolls the morning tide into St. Andrews bay :
When haddocks leave the Firth of Forth, and mussels leave

the shore,
When oysters climb up Berwick Law, we'll go to sea no more.
— ^No more — we'll go to sea no more.

KiLROUNIE, p. 69.

Nursery Song. The Wee Wifie.
(Tune — " The Rock and the Wee Pickle Tow.")

There was a wee wifie row't up in a blanket
Nineteen times as hie as the moon ;

And what did she there I canna declare,
For in her oxter she bure the sun.

" Wee wifie, wee wifie, wee wifie," quo' I,
" O what are ye doin' up there sae hie ? "

" Fm blawin' the cauld cluds out o' the sky ! "
" Weel dune, weel dune, wee wifie ! " quo' L

Chambers, p. 34.

\} Killogie, the draught-hole under the fireplace of a kiln.]

Traditional Nari^atives.

The Ram o' Doram.

I venture to send yet another version of " The Ram,"
taken down twenty years ago from the recitation of a gentle-
man, a native of Fifeshire, whose memory went back some
fifty years, and who had been famihar from boyhood with
the story of "The Ram," as one of the folk-tales of the
country. There were one or two other verses which he did
not remember. — A. Hutcheson, Broughty-Ferry.

As I was walking to Doram

Upon a moonshine day,
It's there I met with a ram, sir.

Was walking along the way.

ChoYus.
Hoch, hey, Doram,

Doram-a-Dandie-lee ,
He was one of the rarest rams sir,

That ever mine eyes did see.

He had two feet to walk upon

And eke two feet to stand
And every foot that ram had

Would have covered five acres o' land.
Chorus.

The horns that were in his head, sir,

They reached up to the sky,
The ravens there did build their nests

For I heard the young ones cry.
Chorus.

The mouth that was in his head, sir,
Would have held a thousand men

And the tongue that hung therein, sir,
Would have dinnered them, every one.
Chorus.

Ballads and Songs. 231

The wool that grew on his back, sir,

Was sixty packs o' cloth,
And for to tell a lie, sir,

I would be very loth.
Chorus.

The tail that hung behind, sir.

Was forty fathoms and an ell.
And it was sold in Derby

To ring the High Church bell.

CJiorus.
Hoch, hey, Doram

Doram-a-Dandie-lee,
He was the bravest ram, sir,

That ever mine eyes did see.

W. 5., 3rd April, 1897.

(Cf. The Derby Ram, in Llewellyn Jewitt's Ballads and
Songs of Derbyshire.)

Other Notable Ballads and Songs having a Reference
TO Fifeshire, or Collected in the County.

Lammikin. Balwearie Castle. — Findlay, vol. ii. p. 45 ;
Child, vol. ii. p. 336.

Leesome Brand. Fife. — Buchan, vol. i. p. 38 ; Child,
vol. i. p. 182.

Maggie Lauder. Anstruther. — Chambers (3), vol, i. p.
452.

1^ Rose the Red and White Lily. Anstruther.— B\jcb.k^,
vol. i. p. 67 ; Child, vol. ii. p. 420.

Sir Patrick Spens. Dunfermline ajid Aberdour. — Buchan,
vol. i. p. I ; Child, vol. ii. p. 28.

232 Traditional Na7'ratives.

The Bonnie Earl 0' Murray, ^^^r^owr.— Findlay,
vol. i. p. 81 ; vol. ii. p. 11 ; Child, vol. iii. p. 448.

The Courteous Knight. Dunfermline. — Buchan, vol. i.
p. 91 ; Child, vol. i. pp. 427-429.

The Gypsy Laddie (Fife Version). Kirkcaldy.— Find-
lay, vol. ii. p. 39 ; Child, vol. iv. pp. 73-74.

The Knight's Ghost. Dunfermline. — Buchan, vol. i.
p. 227 ; Child, vol. iv. p. 437.

The Lady of Arngask. Amgask. — Child, vol. iv. p. 224.

The Laird 0' Logie. Logie. — Child, vol. iii. p. 454.

The Landart Laird. Fife. — Chambers (3), vol. ii. p. 602 ;
Child, vol. v. p. 106.

The Tod and the Lamb, or, Follows the wowing of
the King when he was at Dunfermling. — Ramsay, vol. i.
p. 200.

The Wee Cooper 0' Fife. — Child, vol. v. p. 106.

The Wyf of Auchtermuchty (a version of The Husband
who would Mind the House, Dasent.) — Small (2), pp.
337-342 ; Ramsay, vol. i. pp. 137-143-

XVII. PERSONAL LEGENDS.

I. Saints.

Saint Columba's Miracles. The Scoiichronicon contains
long and elaborate details of several of them. When, in 1412,
the Earl of Douglas thrice essayed to sail out to sea, and was
thrice driven back by adverse gales, he at last made a pil-
grimage to the holy isle of Aemonia [Inchcolm], presented
an offering to Columba, and forthwith th€ Saint sped him
with fair winds to Flanders and home again. ^ When towards
the winter of 142 1, a boat was sent on a Sunday {die Dominica)
to bring off to the monastery from the mainland some house
provisions and barrels of beer brewed at Bernhill (in barellis
cerevisiam apud Bernhill hrasiatam) , and the crew, exhilarated
with liquor {alacres et potasi), hoisted, on their return, a sail,
and upset the barge. Sir Peter the Canon, — who, with five
others, was thrown into the water, — fervently and unceasingly
invoked the aid of Columba, and the saint appeared in person
to him, and kept Sir Peter afloat for an hour and a half by
the help of a truss of tow {adminiculo eujusdam stupce), till
the boat of Portevin picked up him and two others.^ When,
in 1385, the crew of an EngHsh vessel {quidam filii Belial)
sacrilegiously robbed the island, and tried to burn the church,
St. Columba, in answer to the earnest prayers of those who,
on the neighbouring shore, saw the danger of the sacred
edifice, suddenly shifted round the wind and quenched the
flames, while the chief of the incendiaries was, within a few
hours afterwards, struck with madness, and forty of his

^ Scoiichronicon, lib. xv. cap. 23. ^ md. lib. xv. c. 38.

234 Traditional Narratives.

comrades drowned.^ When, in 1335, an English fleet ravaged
the shores of the Forth, and one of their largest ships was
carrying off from Inchcolm an image of Columba and a store
of ecclesiastical plunder, there sprung up such a furious
tempest around the vessel immediately after she set sail,
that she drifted helplessly and hopelessly towards the neigh-
bouring island of Inchkeith, and was threatened with destruc-
tion on the rocks there till the crew implored pardon of
Columba, vowed to him restitution of their spoils, and a
suitable offering of gold and silver, and then they instantly
and unexpectedly were lodged safe in port {et statim in tran-
quillo portu insperate discebantur) .'^ When, in 1336, some
English pirates robbed the church at Dollar — which had
been some time previously repaired and richly decorated by
an Abbot of Aemonia — and while they were, with their
sacrilegious booty, sailing triumphantly, and with music on
board, down the Forth, under a favouring and gentle west
wind, in the twinkling of an eye {non solum subito sed in ictu
oculi), and exactly opposite the abbey of Inchcolm, they
sank to the bottom like a stone. Hence, adds the writer of
this miracle in the Scotichronicon, ... in consequence of
these marked retaliating propensities of St. Columba, his
vengeance against all who trespassed against him became
proverbial in England ; and instead of calling him, as his name
seems to have been usually pronounced at the time, St. Callum
or St. Colam he was commonly known among them as St.
Quhalme {" et ideo, ut non reticeam quid de eo dicatur, apud
eos vulgariter Sand Quhalme nuncupatur ") .^

Simpson, Proc. Soc. Ant. Scot. vol. ii. pp. 491, 492.

See Inchcolm, p. 263.

^ Scotichronicon, lib. xv. c. 38.

^ Ibid. lib. xiii. cap. 34. WTien, in 1355, the navy of King Edward
came up the Forth, and " spulyeit " Whitekirk in East Lothian, still
more summary vengeance was taken upon such sacrilege. For " trueth
is (says Bellenden) ane Inglisman spulyeit all the ornamentis that was
on the image of our Lady in the Quhite Kirk ; and incontinent the
crucifix fel doun on his head, and dang out his harnis." Bellenden,
lib. XV. c. 14 ; vol. 2, p. 446 .

^ Ibid. lib. xiii. cap. 37.

Persofial Legends. 235

Saint Fillan (if we may believe Camerarius, who tells us
the story from the Chronicle of Paisley) was born in the
shire of Fife, in the seventh century ; his father Feriath was
a nobleman, and his mother's name was Kentigerna. At
his birth he appeared hke a monster, having something in
his mouth like a stone ; upon which his father ordered him
privately to be drowned, in an adjacent loch : but the boy
being preserved by the administration of angels, a holy
Bishop, called Ibarus, coming accidentally by, took up the
child, and having baptized him, caused bring him up in all
virtue and literature, in the monastery of Pittenweem, and at
length, upon the death of the Abbot he was chosen in his
place. — MacKENZiE, vol. i. p. 272.

" In this monastery that he might more easily labour
in divine contemplation, he secretly constructed a cell not
far from the cloister, in which, on a certain night, while the
brethren of the monastery announced by a little servant that
supper was ready, the servant kneeling and peeping through a
chink in that cell to see what was taking place, saw the
blessed Faelanus writing in the dark, with his left hand
affording a clear light to his right hand. The servant, won-
dering at this occurrence, straightway returned to the brethren
and told it,"

" But blessed Faelanus having had this made known to
him supernaturally, and being angry with the servant that
had revealed his secret, by divine permission a certain crane,
which was domesticated in the monastery, pecked out the
eye of the servant and blinded him ; but the blessed Faelanus,
moved with compassion, and at the instance and suppHcation
of the brotherhood straightway restored the eye of the
servant. 1 — Forbes, pp. 342 and 345.

^ The estimation in which S. Fillan was held in Scotland was greatly
enhanced by the part he was supposed to have taken in the victory
of Bannockburn. Boece gives the legend in Latin, and it is thus
translated by Bellenden :

All the nicht afore the batall, K. Robert was right wery, havand
gret solicitude for the weil of his army, and micht tak na rest, bot
rolland all jeoperdeis and chance of fortoun in his mind ; and sum

236 Traditional Narratives.

Saint Kentigern. Culross. — At the east end of the town,
on the sea coast, the high road only intervening, are the
remains of a chapel called St. Mungo's Chapel, of which the
tradition is, that it was on or near the place where St. Mungo
or Kentigern was born. He is said to have been the son of
Eugenius III., King of the Scots, and of a daughter of Lothus,
King of the Picts. His mother Thanetis finding herself
with child, out of shame and apprehension of her father's
wrath, stole privately away, and entering into a vessel that
she found at the nearest coast, was, by the winds and waves,
cast on land where the town of Culross is now situated, and
there was delivered. — O.S.A, vol. x. p. 146.

The girl [Thanetis] aforesaid landed on the sand at a place
called Culenros. In which place at that time S. Servanus

dwelling, taught sacred literature to many boys

Shepherds . . . found the j^oung woman with her childbirth
completed, and the child wrapped in rags, and lying in the
open air ; . . . and bringing them in as suitable way as they
could, and presenting them to St. vServanus. . . . After
certain days had passed he . . . anointed them with the
sacred chrism, calHng the mother Taneu and the child Kynt-
yern, which by interpretation is The Capital Lord. . . . When
the age of intelligence, and the acceptable time for learning
arrived, he handed him over to be trained in letters. . . .

The fellow pupils of S. Kentigern, seeing that he was loved
beyond the rest by their master and spiritual father hated
him. Hence in many ways they intrigued against . . . him.

times he went to his devoit contemplatioun, makand his orisoun to
God and Sanct Phillane, quhais arme, as he belevit, set in silver, wes
closit in ane cais within his palyeon ; traisting the better fortoun to
follow be the samin. In the mene time, the cais chakkit to suddanlie,
but ony motion or werk of mortall creaturis. The preist astonist be
this wounder went to the alter quhare the cais lay ; and quhen he
fand the arme in the cais, he cry it, " Heir is ane gret mirakle " ; and
incontinent he confessit, how he brocht the tume cais in the feild
dredand that the rillik suld be tint in the feild, quhair sa gret jeo-
perdeis apperit. The King rejosing of this mirakill, past the remanent
nicht in his prayaris with gud esperance of victorie. — Bellenden, vol.
ii. p. 371.

Personal Legends. 237

Now a little bird, which, on account of the colour of his body
is called redbreast . . . was accustomed to receive its daily
food from the hand of the servant of God Servanus, and by
such a custom being established it showed itself tame and
domesticated unto him. ... On a certain day, when the
Saint [Servanus] entered his oratory . . . the boys . . .
began to indulge in play with the aforesaid little bird, and
while they handled it among them, and sought to snatch it
from each other, it got destroyed in their hands, and its head
was torn from the body. . . . Having taken counsel among
themselves, they laid the blame on the boy Kentigern. . . .

When Kentigern, the most pure child, learnt this, taking
the bird in his hands, and putting the head upon the body,
he signed it with the sign of the cross . . . and straightway
the bird revived, and not only with untrammelled flight
rose in the air in safety, but also in its usual way it flew forth
with joy to meet the holy old man as he returned from the
Church. . . .

It was the rule of S. Servanus, that each of the boys whom
he trained and instructed should, during the lapse of a week,
carefully attend to arrange the lamps in the church, . . .
by day and by night ; and for this purpose, when the others
had gone to sleep, should attend to the fire, lest any neglect
from default of light should happen to the Divine service.
It happened that S. Kentigern, in the order of his course,
was appointed to this service, and, while he was doing it
diligently and in order, his rivals ... on a certain solemn
night secretly extinguished all the fires within the habitations
of the monastery and the places in its neighbourhood. Then,
as if ignorant and innocent, they sought their beds, and
when about cockcrow . . . S. Kentigern arose, as custom
required that he should attend to the Hghts, he sought for
fire everywhere round about and did not find it. At length
having found out the wickedness of his rivals, he . . . armed
his soul to endure perils from false brethren, and to bear the
persecution of the froward. Then going back to the house
he laid hold of and drew out a bough of a growing hazel

238 Traditional Na^^ratives.

and . . . with ... a pure hand he signed the bough with
the sign of the cross and . . . breathed upon it. A won-
derful and remarkable thing followed ! Straightway fire
coming forth from heaven, seizing the bough, as if the boy
had exhaled flame for breath, sent forth fire, vomiting rays,
and banished all the surrounding darkness, . . . And so
he went . . . and kindled the lamps of the church, that the
Divine office might be celebrated and finished in due season.
... All were astonished, beholding this great vision, when
that torch burnt without injury to itself. ... In the end
that torch was extinguished from heaven, when the lamps
of the church had been lighted. . . . That hazel from which
the little branch was taken, received a blessing from S. Kenti-
gern, and afterwards began to grow into a wood. If from
that grove of hazel, as the country folks say, even the greenest
branch is taken, even at the present day, it catches fire like
the driest material at the touch of fire, which in a manner
laps it up, and influenced by a little breath by the merit of
the saint, sheds abroad from itself a fiery haze. . . .

S. Servanus had a certain man deputed to the office of the
kitchen, who was very necessary for him and for those who
dwelt with him, in that he was well qualified and active in
that duty, and carefully attended to this frequent ministry.
It happened that, seized with a sharp illness, he lay upon
his bed, and the disease increasing and running its course,
he yielded up the vital spirit. Sorrow filled the heart of the
aged man for his death, and all the crowd of disciples, and
his family, lamented for him, because it was not easy to find
another like him for such service. Fulfilhng a natural duty,
they consigned his native dust in the womb of the mother
of all, and sustained no small loss on account of his decease.
On the day after the burial, all the disciples and servants,
both those friendly and those jealous, came to S. Servanus,
earnestly beseeching him that he should by his prayer sum-
mon his Munku [St. Kentigern] and compel him by his virtue
of obedience, so far as to endeavour to raise his cook from
the dead . . .

Personal Legends. 239

They persisted, in season and out of season, urging him
by persuasive words, to test his sanctity by such a work as
this ; . . . The holy old man at first hesitating to presume
to enjoin so unusual a work on the young man, at length
. . . adjured him by the holy and terrible name of God,
that, at least he should try. . . . The young man then
fearing that adjuration . . . went to the tomb where the
cook had been buried the day before, and caused the earth
wherewith he was covered to be dug up and cast out. Falling
down therefore alone on the ground, with his face plentifully
bedewed with tears, he said, " O Lord Jesu Christ, Who
art the life and the resurrection of Thine own who faithfully
beheve in Thee, Who killest and makest alive. Who bringest
down to the grave and bringest up, to Whom life and death
are servants, Who raised Lazarus when he had been four
days dead, raise again this dead man, that Thy holy name
may be blessed and glorified above all things for ever." An
exceedingly astonishing thing followed !

While S. Kentigern poured forth copious prayers, the dead
man lying in the dust straightway rose again from the tomb,
and came forth, though bound in grave-clothes, from the
sepulchral home. He verily arose from the dead as the other
arose from prayer, and ... by the command of Kentigern,
he betook himself to his accustomed duty of cooking, all
wondering at the miracle. ... He in truth, who was raised
from the dead declared in after times what he had seen of
the punishment of the wicked and the joys of the righteous.
... On being urged by many, he likewise unfolded the
manner of his resuscitation. He asserted that he had been
reft from things human with unspeakable pain, carried before
the tribunal of the terrible Judge, and that he had seen very
many on receiving their sentence plunged into hell, others
destined to purgatorial places, some elevated to celestial joys
above the heavens. And when, trembling, he was awaiting
his own sentence, he heard that he was the man for whom
Kentigern, beloved of the Lord, was praying, and he was
ordered by a being streaming with light that he should be

240 Traditional Narratives.

restored to the body, and brought back to his former hfe
and health ; and he was sedulously warned by him who
conducted him, that for the future he should lead a stricter
hfe ; and in truth the self-same cook . . . lived seven years
longer, and then yielding to fate, he was buried in a noble
sarcophagus ; and there was also engraven on the lid of
the tomb how he had been raised from the dead by S. Kenti-
gern. . . .

When the sanctity of S. Kentigern shone forth, illustrated
by such remarkable signs, and the sweet savour of his virtues
shed forth far and wide an odour of life, his rivals drew
in an odour of death from these hfe-giving scents. . . . The
boy, prudent in the Lord, knew that the measure of their
malice against himself was filled up. . . . Nor did he deem
it safe to continue longer beside the crowd of venomous
serpents, lest perchance he might suffer the loss of inward
sweetness. . . .

He therefore retreated secretly from the place, having the
Lord of truth as his guide and protector in every place. Jour-
neying he arrived at the Frisicum Litus, where the river by
name Mallena, overpassing its banks when the tide flows in,
took away all hope of crossing. But the kind and mighty
Lord, who divided the Red Sea into heaps, and led the people
of Israel through the same dryshod ; . . . now with the same
mighty hand and stretched-out arm divided the river Mallena,
that Kentigern, beloved of God and of man, might cross on
dry ground. Then the tide flowing back in a wonderful way,
and, if I may so say, being as it were afraid, the waters both
of the sea and of the river stood as walls on his right hand
and on his left. After that, crossing a little arm of the sea,
near a bridge which by the inhabitants is called the Pons
Servani, on looking back to the bank he saw that the waters
which had stood as in a heap before, now flowed back and
filled the channel of the Mallena ; yea, were overflowing the
bridge aforesaid and denying a passage to any one. . . .

Now the place by which S. Kentigern crossed became after
that entirely impassable. For that bridge, always after that

Personal Legends, 241

covered by the waves of the sea, afforded to no one any longer
means of transit. Even the Mallena altered the force of its
current from the proper place, and from that day to this
turned back the channel into the river Ledon, so that forth-
with the rivers which till then had been separate from each
other now became mingled and united [etc.]. — Forbes (2),
pp. 40-50 (translated from Joceline's Life of St. Kentigern).
See Tides, p. 18.

Saint Margaret's Stone. Dunfermline. — It is an old
tradition that Margaret, while walking from the scene of her
landing to Dunfermhne, complained of fatigue, and on coming
to the " huge Saxon stone " on the road, two and a half
miles south-east of Malcolm III.'s residence, is said to have
for a while rested herself on it, and that on her frequent
" journeys toe and froe " she often used it as a rest. The
neighbouring farm on the west takes its name from this
traditional circumstance, and is called St. Margaret's Stone
Farm. . . . This large stone, which long had the name of
St. Margaret's is probably the last remnant of a Druid Circle
or a Cromlech. — Henderson, pp. 7, 8.

Saint Margaret's Cave. Dunfermline. — This cave, named
after Malcolm Canmore's queen, is situated at a short dis-
tance north from the Tower Hill, and from the mound crossing
the ravine on which the town stands. ... It consists
of an open apartment in the sohd rock, 6 feet 9 inches in
height, 8 feet 6 inches in width, and 11 feet 9 inches in depth
{i.e. from the mouth to the back) on the longest side, while
on the shortest side it is only 8 feet 3 inches. . . . There
were also one or two small recesses or niches on the sides of
the rock at the entrance into the cave, such as are to be
seen in the buildings of catholic times applied to religious
purposes.

The tradition regarding this place is, that Queen Margaret
. . . was wont frequently to retire to this secluded spot for
secret devotion, and that her husband Malcolm, either not
knowing or doubting her real object, on one occasion privately

Q

242 Traditional Narratives.

followed her, and, unobserved, looked into the cave to see
how she was occupied, of course prepared according to the
manners of the age, for the worst, if her object had been
different. Perceiving her engaged in devotional exercise,
he was quite overjoyed, and in testimony of his satisfaction,
ordered the place to be suitably fitted up for her use. . . .

Chalmers, vol. i. pp. 88, 89.

Saint Margaret's Translation. Dunfermline. — King
Alexander, in the secound yeir of his reigne, convenit all
the prelatis and baronis of his realme ; and tuke up the
bonis of his grandame Sanct Margaret, and put thame in
ane precious fertour of silver, the xxi day of July. And
quhen hir blissit reliquies war brocht forthwart with maist
veneration, thay baid still at the sepulture of Malcolme, hir
husband, and wald na way be severit fra the samin. The
pepill war astonist be this uncouth miracle, not knawing the
caus thairof ; quhil, at last, ane agit man, movit be the Haly
Spreit, exhortit thame to heir him, and said, " Sanct Mar-
garet hes hir husband in na les reverence, now quhen he is
deid, than quhen he was on live ; and thairfore, scho wil not
pas to the place quhare ye devise hir blissit bonis to rest,
quhil the bonis of hir husband be translatit with hir, on the
samin maner." And quhen the samin was done, scho was
brocht esaly to the samin place, quhare scho lyis to this day,
in gret veneratioun of pepill ; and baith buryit in ane place.

Bellenden, vol. ii. pp. 344-345.

Dunfermline. — An old tradition continues to inform us that
" on the eve of the battle of Largs (2nd October, 1263), it
was believed by the Scots that the Royal Tombs at Dun-
fermhne gave up their dead, and that there passed through
its northern porch to war against the might of Norway a
lofty and blooming matron in royal attire, leading in her
right hand a noble knight refulgent in arms and a crown
on his head, and followed by three heroic warriors, like armed
and like crowned ; these were Margaret and her Consort
Malcolm, and her three sons, the founders of the Mediaeval

Personal Legends. 243

Church of Scotland. — Henderson, p. 94 {Quarterly Review,
Ixxx. p. 120; Stanley's Church of Scotland, p. 38).

Saint Rule. — Sanct Reule, the haly abbot, arrivit about
this time in Albion, with Sanct Androwis arme. This Reule
was ane monk of Grece, borne in Achaia, and abbot in the
town of Patras, quhare mony religious men war obeisant
under his cure. He was ane of thaim that was send be
Constantius, Empriour, to vesy the blissit reliquies of Sanct
Andro. And quhen the said Reule had done his devotioun
with maist reverence, he was commandit, be ane hevinly
visioun, to take the arme of Sanct Andro, with iii fingaris,
and iii tayis of his fut ; and to pas with the samin in the
far nuke of the warld, namit Albion. Reule, monist be this
visioun, come, with the said rehquies, throw the seis Medi-
terrane to Portingale ; and with huge pine and trubil he come
throw the Spanye, Franche, and Almane seis, and arrivit
in the town quhilk is now callit Sanct Androwis : quhare
thay war schipbrokin, and na thing savit except ane few
nowmer of haly men, quhilkis come with the said reliquies.
Thir tithingis divulgat in the cuntre, causit the King of
Pichtis and his pepill to cum with riche offerandis out of all
partis, to adore the reliquies of the haly appostill, Sanct
Andro. The King of Pichtis with his pepil war ressavit be
Sanct Reule and his fallowis, in thair religious habitis, with
sangis and ympnis, and other divine cerimonyis, as afferit.
Than Hergestus fell on kneis, and with maist reverence kist
thir bhssit reliquies, and gaif his palice riall, richely biggit
efter the use of thay dayis, to Sanct Andro, Sanct Reule, and
otheris his fallowis ; and biggit ane kirk, noct far fra the said
palice, dedicat in the honour of Sanct Andro. Men sayis, it
is the samin kirk that standis jdt in the common kirk yard of
the abbay, and was callit, in auld times, the kirk of Sanct
Reule ; bot it is now callit the auld kirk of Sanct Andro.
Hergest dotat this kirk with cowpis, challicis, basingis,
lawaris, and sindry othir riche jowellis of gold and silver,
to reman e thair perpetually in the honour of devine service.

244 Traditional Narratives.

The posterite of King Hergestus succeding efter him, and the
Scottis, quhen the Pichtis was exiht of this realme, hes had
Sanct Andro in maist reverence, as patroun of thair realme.

Bellenden, vol. i. pp. 231, 232.
See Skene, vol. iv. pp. 67-72, for fuller details.

Saint Serf. Culross. — [S. Servanus] went from place to
place until he came to the stream which is called the Forth.
Now S. Edhennanus (Adamnan) was abbot in Scotland at
that time, and he went to meet Servanus as far as the island
of Keth (Inchkeith), and received him with great veneration
because he had heard much good concerning him. When
the space of one night was passed there, and after a time
which it pleased them to enjoy in sweet conversation, S. Ser-
vanus said : " How shall I dispose of my household and
companions ? " S. Adamnan rephed : " Let them dwell in
the land of Fife and from the sea of the Biitains as far as
the mountain which is called Okhel." And so it was done. . , ,

Afterwards S. Servanus, with only a hundred companions
in his train, came to Kinel, and threw the branch which he
held across the sea, and from it there grew an apple tree,
which among the moderns is called Monglas. Then the
Angel said to the blessed man : " That where that very
beautiful tree has grown shall be the resting place of thy
body." S. Servanus then came to the place which is called
Culenros (Culross), desiring to dwell there, and cleared away
all the thorns and thickets which abounded in the place.
But the King of Scotia, namely, Brude, son of Dagart, who
then held the kingdom of the Picts, was greatly enraged
because without his permission he was dwelling there. Now
the King sent his spearmen to slay S. Servanus with his whole
household. Meanwhile a violent disease had attacked the
King, so that he had well nigh given up the ghost. He there-
fore hastily sent to the Saint of the Lord. The sick King
spoke to the Saint as he came, saying : " O Saint of God,
for the sake of Christ in whom thou believest, restore me to
health, and thou shalt have the place in which you dwell as

Personal Legends. 245

a perpetual gift." The Saint moved with the prayers and
piety of the King, restored him to health. . . .

On a certain occasion S. Servanus was in the cave at Dysart,
and a certain brother, a monk, who was with him and was
sick, desired a drink of wine and could not get one. Then
Blessed Servanus took water from the fountain which is there
and blessed it and changed the water into wine, and the sick
man was healed.

Moreover in that cave when S. Servanus was lying upon
his couch after matins, the devil came to him, tempting him
and disputing with him. And he said to him, " Art thou
a wise cleric, Servanus ? " " What wishest thou O most
miserable of all creatures ? " The devil said : "I wish to
dispute with thee and to question thee a little." S. Servanus
said : " Begin thou miserable wretch, begin." Satan asked
him : " Where was God before He created the heavens and
the earth, and before all the creatures were made ? " Blessed
Servanus said to him : "In himself : for He is not local,
and is not held by no place neither is He divided, nor subject
to the motions of time, but is whole everywhere." And the
devil said: " Why did God create creatures ? " The Saint
said : " Because there cannot be a Creator without creatures."
" Wherefore did he make them very good ? " To this the
Saint replied : " Because God did not wish to do evil, or lest
He should seem envious by being unwilling that aught should
be good except Himself." The devil said : " Where did God
form Adam ? " The Saint said : "In Hebron." Satan said :
" Where was he afterwards cast out from Paradise ? " The
Saint said : " Where he was formed." Satan said : " How
long was he in Paradise after he had sinned ? " The Saint
replied : " Only seven hours." Satan said : " Why did God
permit Adam and Eve to sin in Paradise ? " To this the
Saint repHed : " Because God foresaw what great thing would
come thereof. For Christ had not been born according to
the flesh, had not Adam and Eve sinned." Satan said :
" Why could not Adam and Eve be set free of themselves ? "
Servanus to this repHed : " Because they did not fall of

246 Traditional Narratives.

themselves, but through another, that is through the Devil
persuading them. Therefore by another, that is Christ, born
of their own stock they were set free." " Why did not God
make a new man and send him to dehver the human race ? "
The Saint said : " Because he would not have pertained to
us unless he had been of the race of Adam." " Why are you
men delivered by the Passion of Christ, and not we demons ? "
" Because we have not the origin of our fall in ourselves, but
from you demons. But as for you demons, because you are
not of a fragile nature nor desire to repent and have con-
tracted the origin of sin in yourselves, the Passion of Christ
does not avail for you." The Devil therefore seeing that he
could do nothing against the true Saint, and being vanquished
in the interrogation, said : " Thou art wise, Servanus, and
I can dispute no more with thee." Servanus responded :
"Go, you wretched creature, go and quickly depart hence,
and never more venture to appear in this place to any man."
And that place in honour of the holy, holy, holy Servanus,
has been sacred up to this present day.

Moreover, on a certain occasion blessed Servanus was at
Tuhgbotuan (Tillicoultry, Clackmannanshire), and an evil
spirit entered into a certain miserable man so that he had such a
desire to eat, that he could in no wise be satisfied. S. Servanus
placed his thumb in his mouth, and the devil crying out terribly
came out of him and left him. On another occasion Blessed
Servanus was in the same place, and a certain poor little woman
brought forth two dead sons there, and bore them to blessed
Servanus, and with tears besought him to restore them to
life for her. But the Saint prostrated himself on the ground,
and entreated our Lord God to look upon this woman, and
in love to restore to her her offspring aUve. Accordingly,
God hearkened unto the prayer of the holy man, and restored
to the mother both her children alive. On another night
the same Saint was at Alva, being entertained by a certain
poor peasant who had no substance, except one pig, which
he killed that night for the holy man, and when he rose on
the morrow, he found it alive in his yard. At another time

Personal Legends. 247

there was a man in Aitheren who had a sheep which he loved
and nourished in his house. But a thief coming stealthily
stole it away from him. Now the ram was sought through
the whole parish, and was not found, and lo ! when the thief
was brought into the presence of the blessed man and inter-
rogated by the Saint whether he was guilty of the crime laid
to his charge, he affirmed on oath that he was not. And
beginning again to swear by the staff of the holy man,
the wether bleated in his bowels. And the wretch con-
fessed his sin, and asked and received pardon from S.
Servanus.

At the time when the Saint was in the cell at Dunning,
it was told him that a dragon great and terrible and very
loathsome whose look no mortal could endure, had come
into his city. The Saint went out to meet it, and taking his
staff in his right hand, fought with the dragon in a certain
valley and slew it. From that day that valley is called the
Dragon's Den. After these things there came to Blessed
Servanus from the Alps three blind men and three lame men
and three deaf men, who had been told that if they came to
Blessed Servanus in Scotland, they would be healed. . . .
Blessed Servanus, therefore, hearing their faith, blessed a
certain fountain, and made them wash in it three times.
And they, coming out, thence were made sound through the
merit of the holy man. And thus the most holy Servanus
gave sight to the bhnd, the power of walking to the lame,
and hearing to the deaf. . . . But the holy man, after many
miracles, after divers works, ... on the first day of the
Kalends of July, gradually yielded up his spirit. After his
death his disciples and well nigh all the people of the whole
province conveyed his corpse to Culross. And there with
psalms and hymns and chantings, they interred him
honourably, where his merits and virtues of his merits
flourish unto this day. — Metcalfe, pp. 288-293 (translated
from Pinkerton's Life or Legend of St. Servanus. Paisley,
1898).

See Festival Customs, St. Serfs Day, p. 153 ; also p. 201.

248 Traditional Narratives.

Saint Thenew. Isle of May. — Some of the medieval
legends of the Roman Catholic Church refer to events in the
East Neuk. One of them professes to account ... for the
excellence of the fisheries at the mouth of the Firth of Forth — -
St. Thenew, the mother of St. Mungo [or Kentigern], the great
apostle of Strathclyde, having offended her father, was con-
demned by him to be placed in a httle coracle and cast adrift on
the ocean. Out of pity for her sad fate, the fish which then
abounded in Aberlady Bay, the place from which she took
her departure, followed her down the Frith until they reached
the neighbourhood of the Island of May, when a friendly
breeze having sprung up, which wafted St. Thenew to the
shores of Fife, the fishes took leave of her and settled in the
neighbourhood of that island, where they have ever since
remained. — Conolly, p. 203.

See St. Kentigern, p. 236.

2. The Stuart Kings.

James IV. Kettle. — The lands of Clatto, which constitute
the east end of the parish of Kettle, and through which lay
the old road from Cupar to Kinghorn, belonged to the family
of Seatons, who are celebrated in tradition for the most cruel
robberies and murders. The grounds about Clatto Den are
still desert. In the face of the brae, which forms one side
of the den, is a cave, that is said to communicate with the
old castle or tower of Clatto, a furlong distant, the remains
of which are still visible. The same cave is said to have had
another opening to the road, at which the assailant rushed
out on the heedless passengers, and dragged them into the
cavern, whence there was no return. All appearance of a
cave is now obliterated by the breaking down of the banks.
A similar cavern was found, not many years ago, at Craighall
in Ceres parish. Of these Seatons many stories, replete with
the superstitions of preceding ages, are still current among

Personal Legends, 249

the country people. One may suffice. One of the Scottish
kings, said to be James -IV., passing that way alone, as was
common in those days, was attacked by a son of Seaton's.
The King having a hanger concealed under his garment,
drew it, and with a blow cut off the right hand that seized
his horse's bridle. This hand he took up, and rode off. Next
day, attended by a proper retinue, he visited the Castle of
Clatto, wishing to see Seaton and his sons, who were noted
as hardy enterprising men, fitted to shine in a more public
station. The old man conducted his family into the King's
presence. One son alone was absent. It was said that he
had been hurt by an accident, and was confined to bed. The
King insisted on seeing him, and desired to feel his pulse.
The young man held out his left hand. The King would feel
the other also. After many ineffectual excuses, he was
obliged to confess that he had lost his right hand. The King
told him that he had a hand in his pocket, which was at his
service if it would fit him. Upon this they were all seized
and executed. — O.S.A., vol. i. pp. 381, 382.

Wemyss. — King James IV., in a frolick once joined a
company of gypsies, who were here [in the Court Cave] making
merry, and when the liquor began to operate, the gypsies,
as usual with people of their character, began to quarrel
among themselves ; upon this his Majesty attempted to
mediate between the parties, but they, ignorant of the rank
of their new associate, were about to handle him prettj''
roughly for his goodness, which obliged the King to discover
himself ; in allusion to this affair, the cave was afterwards
ironically called the Court Cave. — O.S.A., vol. xvi. p. 532.

King James V. Ballomill. — King James V., otherwise
known by the name of the Gudeman of Ballengeigh, . . .
many strange and ludicrous adventures of his are handed
down by tradition, . . . [and are] said to have taken
place in the neighbourhood when he resided at Falk-
land. . . . — In one of these disguised excursions, in which
he often delighted, he is said to have gone into the

250 Traditional Narratives.

miller's house in a place called Ballomill, on the north
bank of the Eden . . . one evening in the twihght. He
asked for quarters as a travelling man. ... It appears
that the evening passed away very agreeably, and that the
miller was much pleased with the conversation of his lodger ;
for . . . the miller desired his wife to bring " the hen that
sat next the cock," and make her ready for supper. . . .
When they came to sit down to supper, the miller was for
the stranger taking the head of the table. This the King
affected to be shy about doing, as being a stranger, which
made the miller add, " Sit up, for I will have strangers
honoured." The King was accordingly obliged to comply
with the request. . . . He got the miller next morning to
convey him as far as the place where his courtiers were
appointed to meet him. When the miller saw this, he was
not a little astonished and embarrassed at being in the pre-
sence of his Majesty, whom he had entertained as his guest ;
but, as the King had partaken of his hospitahty, he would
have the miller to accompany him to Falkland to his palace,
and also partake of his hospitality in return. This the miller
was obliged to comply with ; and, when about to sit down
to dinner, the King was also for the miller taking the head
of his table, which he declined. . . . This made his Majesty
pay him back in his own words, only adding a slap on the
side of his head : "Sit up," says he, " for I will have strangers
honoured." It is reported that the miller staid eight or ten
days about the palace ; and, being a strong athletic man,
he beat all the courtiers at the putting of the stone, or tossing
the bar, or any of these athletic exercises ; but it was observed
with surprise that, notwithstanding the fine feeding at the
King's table, above what he was accustomed to, he gradually
fell off ; and the longer he staid, he turned still the weaker, ■
which made his Majesty ask him what he usually fed on.
He replied that it was " on broken water and slain meal," ^
. . . When he was about to leave the palace, and return
home, the King asked at him whether he would choose the
[^ Broken water — water that has fallen on the mill wheel.]

Personal Legends. 251

aught part, or the twa part, of the lands of Ballomill. The
miller, it seems, had not been a very good accountant ; and,
as the aught part seemed to sound best, and count highest,
he chose it. Accordingly, he got his choice, the eighth part
instead of the half ; and the land was made over to him in
a Crown charter, with liberty to hunt all the way to the gate
of Melville House, about three miles to the north-west ; and
he and his heirs enjoyed these till within about 35 years ago,
when they were sold . . . but it is universally allowed that
the miller and his heirs had acquired them from the King
for giving him a night's lodging. — Small, pp. 277-280 ;
N.S.A., vol. ix. pp. 29,30, note.

Markinch. — The King . . . fell in with a priest or minister
of Markinch, a parish contiguous to that of Falkland, on
the south-east. ... As he seemed to be rather a dull
scholar, he [the King] left two or three questions for his con-
sideration, till next morning, which was then appointed, time
and place ; at the same time intimating to him, that, if he
did not answer them satisfactorily to his mind, he was to
be put out of his office, and lose his benefice. The questions
were : Ques. ist. Where is the middle of the earth ? Ques.
2d, How long will I take in going round the world ? Ques.
3d, How much am I worth ? and Ques. 4th, What is my
(the King's) thought ? All hard enough questions seemingly
for the poor priest, who did not know how to answer one
of them. A little to the south of Markinch, there is a mill
on the water of Leven, a little below the Plasterer's Inn,
called the Middle Mill, whose miller is said to have been a
witty, ingenious, sort of man, and was also said to be very
hke the minister of Markinch in person. He, hearing of his
great perplexity about answering his questions, went to him,
and said, that if he would give him a suit of his best cloaths,
he would endeavour to meet the King, and try to answer
his questions for him. This was a great relief for the poor
priest, who cheerfully agreed to the proposal ; at same time
it was agreed betwixt them, that, if the miller answered the
questions to the satisfaction of his Majesty, he should also

252 T^^aditional Narratives,

intercede for the priest, or minister, being continued in his
living. Accordingly, when the time appointed arrived, the
miller was sure to be on the spot waiting for his Majesty, to
try and answer the foresaid questions in their order. Ques.
1st, " Where is the middle of the earth ? " The miller put
out his staff before him, and said, " It is just there " ; adding,
" if your Majesty will measure all around, you will find it
to be just where the point of my stick is." The King thought
he would rather take his word for it than be to the trouble
of measuring all around. However, he thought the answer
pretty ingenious, and it accordingly passed. Ques. 2d, " How
long win I take in going round the world ? " Ans. " If you
will rise with the Sun and go round with him all day, you
will exactly take twenty-four hours." He was as well pleased
with that answer, and thought it equally ingenious. Ques.
3d, " How much am I worth ? " Ans. " I think you should
just be worth about 29 pieces of silver. Our Saviour was
only valued at 30 ; and I think you should certainly be
valued a penny less than he was valued at." He was equally
well pleased with this answer. " Now, since you have done
so well, can you tell me what my thought is ? " Ans. " You
are thinking that I am the minister of Markinch, but I am
only the miller of the Middle Mill ! " " Well," says the
King, " you shall have his berth, and he shall be turned
out." " No, if it please your Majesty," replied the miller,
" we have made an agreement already as to that ; and I
was to intercede for him to your Majesty, that he should be
continued in his berth." I believe he was retained in it at
the miller's intercession.

Small, pp. 289-291 ; Cunningham (2), p. 126.^^'

Lathrisk. — The King met with a shepherd mending his
shoes at the side of Rossie loch, about one and a half mile
north of Falkland, and on the north bank of the Eden. He
entered into conversation with the shepherd ; and, among
other things, asked him, " Wha staid in that muckle house
there ? " pointing to the palace. The shepherd says, " It

\} Cf. the Ballad of King John and the Abbot in Percy's Reliques.]

Personal Legends. 253

is some man they ca' the King ; but we just ca' him Jamie
the Gudeman." " Aye," says the King, " what sort of man
is he, that gude man ? " "I dinna ken muckle about him,"
says the shepherd, " but they say he maks a great deal o'
dirty knights." " Aye, does he mak a deal of dirty knights ? "
" So they say." Meantime the sheep went astray, and the
shepherd was obliged to go and turn them, leaving his shoe
and awl behind him ; but, in his absence, the King takes
up the awl, and puts it into his pocket. When the shepherd
returned, he found his shoe, but the awl could not be found.
He looks about, and searches still for it, saying, " I wonder
what can be cum of my elsine [awl] ; I'm shure I left it here ? "
" That's as muckle as sayin', sir, that I steal't it." " I'm
no sayin' you steal't it ; but I'm shure I left it here ; and
if a' body had lettin't a be, it wud hae been here still."
" That's still sayin' as muckle as I had steal't it." " I'm
no sayin' you steal't it ; but I'm shure I left it here ; and
it wudna ga'en awa' its lane." " That's still sayin' the same,
sir, as I had steal't it." In the meantime, the nobles made
their appearance ; and when the poor shepherd saw them
surround the King, and pay such attention to him, he was
all out, when he perceived that it was the Gudeman himsel'
that he had been using such freedom with, and half impeach-
ing with stealing his awl. But in order to make atonement,
the King makes him strip himself naked, and wade into the
loch, till he was up to the neck in mire and moss, with which
it abounded before it was drained ; and, when he came out
... he dubs him, adding, " Mony a dirty knight I've made ;
but such a dirty knight as you I never made," and gave him
the lands of Lathrisk to live on. . . .

One of these dirty knights, to whom the shepherd might
have an allusion, before he himself was added to their number
— literally the most dirty one of the whole. This was a tinker
that the King happened to meet with accidentally at an ale-
house. . . . There was a song made upon the singular adven-
ture, evidently of a considerably more modern date than the
circumstance that gave birth to it. . . . I only happened

2 54 Traditional Narratives.

to hear it sung near thirty years ago, and I put it down in
writing. . . . The song is here inserted verbatim :

" And now to be brief, let us pass o'er the rest,
Which seldom or never was given for a jest ;
And come to King James the fifth on the throne
A pleasanter man, sure there never was none.

" As he was a hunting his fair fallow deer.
And of all his nobles he freely gat cleer,
In search of new pleasures away he did ride
Till he came to an ale-house, just by a road side.

" And there with a tinker he happened to meet ;
And in this kind manner did lovingly greet ;
What's that honest fellow you've got in your jug.
Which under your arm you so lovingly hug ?

" In troth, said the tinker, its nappy brown ale.
And for to drink to you, deed I winna fail ;
For tho' that thy jacket sir's more glorious and fine
I hope that my two-pence is as good as thine.

" By my saul, said the king, let the truth it be spoke.
And straight with the tinker sat down for to joke.
He called for a pitcher, the tinker another.
And at it they went on like brother and brother.

" And as they were a-drinking, the king he did say.
What news dost thou bear, honest tinker, I pray ?
There's nothing of news, sir, of which I do hear,
But the king goes a hunting his fair fallow deer.

" And truly I wish I so happy might be.
That while he's a hunting the king I might see ;
For tho' that I've travell'd the land many a ways,
I never yet saw the king in all my whole days.

" The king in a hearty brisk laughter replied,
I'll tell thee honest fellow if that thou canst ride,
I'll take thee on behind me, and thee I will bring
Into the royal presence of James our king.

" Perhaps, said the tinker, his Lords will be drest
So fine, that I cannot know the king from the rest.
Indeed that is true, sir ; but when we come near.
The king will be covered ; his nobles all bare.

Persmmi L^emU, 255

Now, seeivK thcy'^R «1 doAod a» saluft Mid fpf^,
IlMm wUdi is ttK Idms. BOMT cniM Iril we I potj ?

'Thc>MgiDthetni¥ii dML — he tftfe wpiy,—
Be m" sni aooi, it mbK be dOer to«u <3r I ;

For ttinp^ «■ Imhi, hwnhd, «■& situid sH ArcocDd.

lifae OM tOat^ «9lnctoi wi oat of iB

-Tkel
IVhi «t a flood idkw; 90 be 1

"^l^ovr, vtetisAyBUK? It is Jote of the TaJk;.
A wsder of kendeaw m fcvver aC alb.
A»ri9«. Sir jQi«. ood ni koooor 500 hoe
Hi —he ttee a iaojghl ol tflooe h— ihiil a-ycar.

'38(0«r,thKt^«s

oiBht to IIr GoKt Ik was seoit Ikea

I

«he lojal FRseane of 01

SxiOX, pp. ^Si-a^
Junes V^ m. tmtt of Ins pedestrian
is sud to Invie called at Ifaitinrti, and s^wns into
file oolNp daagelKMse, desined to be Iwuisiwd wH&l sone
Hr snidirafe infconed Mm tint ber onh^
ivas lAen um^ul by the anislcr and scfaool-
r, bnt tint sIk bdfaved tbe^ ^otmU bn^ no objecs
tion to adnnt lini nto then* c<nn|Miny, lie

iimr a. to^sn ofiimf-B ot sevem mnhs^ onvg wnKn tne
lung snoceeoea m cuwipineiy Higiauanng onaseit wnn toe
ciro paiwjnai <wgnmoe5» tne lecsmmg; cane to ne pam,
and Janes pdBed ont noni^ to cxntidMte bis shaie.
The sdnoina^er an tins praposed to tiie tlu^g^unn Ihnt

256 Traditional Narratives.

they should pay the whole, as the other had only recently
acceded to the company, and was, moreover, entitled to
their hospitality as a stranger. " Na, na," quoth the minister,
" I see nae reason in that. This birkie maun just pay higglety-
pigglety wi oursels. That's aye the law in Markinch.
Higglety-pigglety's the word." The schoolmaster attempted
to repel this selfish and unjust reasoning, but the minister
remained obdurate. King James at last exclaimed in a fit
of temper, " Weel, weel, higglety-pigglety be't ! " And he
immediately made such arrangements as insured an equality
of stipend to his two drinking companions, thus at once
testifying his disgust at the meanness of the superior, and
his admiration of the generosity of the inferior functionary.
Dr. Chambers adds that " to this day the salaries of the
minister and schoolmaster of Markinch are nearly equal ; a
thing as singular as it may be surprising." — Cunningham,
pp. 125, 126, quoting from Dr. Chambers' Picture of Scotland.

James VI. Dunfermline. — A traditional story, true to
the character at least of King James presents a . . . view
of the infancy of King Charles. One night his nurse broke
James's slumber with the tale — " There was like an auld
man coming into the room, who threw his cloak owre the
prince's cradle, and syne drew it till him again as if he
had ta'en cradle, bairn, and a' away wi' him, I feared it
was the thing that's no' canny," — to which the King ex-
claimed, " Fiend ! would he had ta'en the girnin' brat
clean awa. Gin he air be king there'll be na gude a' his
ring [reign] ; the deil has cuissin [cast] his cloak ower him
already." The last words became, perhaps still are, a by-
word in the town for an unlucky child. — Mackay, p. no ;
Chambers' Picture of Scotland, 2nd ed. vol. ii. p. 164 ;
Henderson, pp. 252, 253.

The Coin Bawbee. — Babie, a copper coin. A curious
traditional fancy, in regard to the origin of this term, is still
current in Fife. " When one of the infant kings of Scotland,"
it is said, " of great expectation, was shewn to the public,

I

Personal Legends. 257

for the preservation of order the price of admission was in
proportion to the rank of the visitant. The eyes of the
superior classes being feasted, their retainers and the mobihty
were admitted at the rate of sixpennies [Scots] each. Hence,'"
it is added, " this piece of money being the price of seeing
the royal Bahie, it received the name of Babie, lengthened
in pronunciation into Baw-hee." — Jam. Die. Sup, ; Cheviot,
p. I.

3. Macduff, Thane of Fife.

Markinch. — On the eastern extremity of the parish, . . ,
there is a hill or eminence. ... On the north end of this hill,
there is a spot of ground which rises higher than the rest,
and is called the Maiden Castle, fenced on the south side by
ditches, the vestiges of which remain to this day.

Note. — Boethius calls it "Arx septinalis totidemfossis munita,
dim possessio Fifi Duffi, cujus posteritas, per multa secula, earn
tenuere." Some pretend it was a seat of M'Duff, Earl of
Fife, and that there was anciently a subterraneous passage
from it to Brunton, which lies about a quarter of a mile to
the east of Markinch Church, and where Malcolm, Earl of
Fife, had a castle. It is said that the entrance to this passage
at Brunton was shut up so lately as in the time of the late
John Simpson of Brunton. — O.S.A., vol. xii. p. 552.

Culross. — Castlehill, antiently called Dunnemarle Castle,
that is, in the Gaelic language, the Castle hy or near the sea,
forms a fort or stronghold of the Macduff s, Thanes of Fife,
said to be their utmost boundary to the westward. According
to tradition, it was here that the cruel murder of Lady Macduft
and her children, by order of Macbeth, forming an affecting
incident in Shakespeare's tragedy of that name, was per-
petrated. The castle is in ruins, but a finer situation for a
house can hardly be imagined. — O.S.A., vol. x. p. 137.

Kilconquhar House. — By the credulous this mansion is
supposed to have been the scene of the murder of Lady

R

258 Traditional Narratives

Macduff by the ferocious and tyrannical Macbeth, and aspect
of verity is thought to be conveyed by pointing out stains
of the good lady's blood.

Pollock, p. 147. (Cf. Culross, above.)

Tayport or Ferry-Port-on-Craig as the name was wont to
be, is the oldest ferry in Scotland. According to tradition,
when Macduff was flying from Macbeth, he came to the ferry
here, and having set off in such haste upon warning of danger,
he happened to have no money to pay the ferryman, but
had to purchase a crossing with a loaf of bread which he
had snatched up ere he left Macbeth' s castle. After the
downfall of the usurper, the place was called the " Ferry
of the Loaf." — Kilrounie, pp. 84, 85.

See Sanctuary, Macduff's Cross, p. 190 ; Lucky Days,
Earlsferry, p. 124 ; Fugitive's Privilege, Earlsferry, p. 194 ;
and The Sillar Lake, Abdie, p. 259.

XVIII. PLACE LEGENDS AND TRADITIONS.

Captive in Fairyland. — Aberdour. — A legend used to be
told at many a fireside in Fife, of the supernatural way in
which an Abbot of our old Monaster}^ restored one of Sir Allan
Mortimer's daughters, who had the misfortune to be carried
off to the land of the Fairies. This legend has been wedded
to verse by David Vedder. [The poem, in nineteen eight -line
stanzas, may be omitted. The " supernatural " method
employed seems merely to have been the exhibition of holy
water and rehcs.] — Ross, pp. 72-76.

The Sillar Lake. Abdie.—'Nedir the village of Lindores,
are pointed out the supposed remains of a castle, said to
have belonged to the celebrated M'Duff, Thane of Fife.
Tradition adds, that in the view of its being demolished,
much of the plate and wealth of it were cast into an adjoining
lake, still known by the name of the Sillar Lake.

O.S.A., vol. xiv. p. 120.

Origin of the People and Name. Buckhaven. — Amongst
several ancient records, this Bucky is not mentioned ; there
was a set called Buccaniers, who were pirates, that is to say
sea-robbers, and after a strict search for that set of sea-
robbers, they dispersed ; what of them escaped justice in
the southern climate, are said to have sheltered at or near
Berwick upon Tweed. After a smart battle, among them-
selves, they divided, and 'tis said, the party who gained this
Bucky-battle, fearing for the English law to take place, set
northward and took up their residence at this Buck-haven,
so called not only from the great quantity of Buckies [peri-

26o Traditional Narratives.

winkles] that are found in and about that place, but on
account of the battle they had with their neighbours at
Berwick when they divided ; which was then called bucking
one another but is now named boxing or fighting.^

Graham, vol. ii. p. 219.
[See also, ante, p. 212, and Crail, p. 261.

* The inhabitants of Buckhaven have always been acknowledged
to be a peculiar people. An account of their origin is to the effect
that they are the descendants of the crew of a ship from the Nether-
lands, which stranded on the coast of Fifeshire in reign of James IV.

Conscience Bridge. Camock. — At the west end of the
village, where a stream separates the parish of Carnock from
that of Torryburn there is a bridge which has borne from
time immemorial the epithet of " Conscience Bridge " from
a murderer having, as is alleged, been here overcome with
the pangs of remorse and induced to confess his crime. It
also bears the reputation of a " wishing " bridge.

Beveridge, p. 142.

Anthony Speedyfoot (or Lightfoot, Rorie, ii.). Garden
Den — Tradition says that a queer character of the name of
Anthony Rodney or Speedyfoot lived a recluse life in a cave
here " in the days o' langsyne." He was so swift of foot that
he could run down a hare in the open plain. . . . He was
wont to place his kail-pot on the fire and return from Kirk-
caldy with the ingredients for his dinner before the pot had
boiled. — Blair, p. 42.

Treasure Legend. Garden Den. — In this den, according
to old story, is buried a pot of gold — not a little pot but a good
substantial " goblet." It can only be found at full moon
by two brothers, one of whom shall then fall by the hand of
the other. It is said that this is a prophecy of Thomas the
Rhymer. — Rorie, ii. Cf. Blair, p. 42.

Burial-Place. Garden Den. — On the summit of a ridge
in another part of Auchterderran parish is an old graveyard.
During some quarrying operations it was accidentally broken

Place Legends and Traditions. 261

in upon, but the quarrying was immediately stopped and the
damage made good. Here, according to local tradition,
repose the bones of an old laird and his son. [They are those
of old and young Garden — the two last of the race. — Blair,
p. 44.] From the ridge on a clear day a fine view is got of
the Firth of Forth, the Bass, and North Berwick Law ; and
the story is that the old man desired to be buried here so that
he could " turn roond on his elbow and hae a look at the ships
gaun up the Forth." — Rorie, ii.

Maiden Castle. Collessie. — Not far from the village of
CoUessie, to the west, there are the remains of two castles,
or fortifications. . . . The other fortification is called the
Maiden Castle. The tradition concerning it, is, that during
the time of siege, the governor died, and his daughter, con-
cealing his death, gave the necessary orders in his name, and
thus made the castle hold out, until the enemy raised the
siege. In the middle of this ruin, there are two stones fixed
in the ground (covering, it is supposed, human bones), but
of no very remarkable size. — O.S.A., vol. ii. p. 418.

See Markinch, Maiden Castle, p. 257.

Origin of the People. Crail.—A tradition lingers in the
East Neuk, . . . that Spanish blood may be traced in the
dark complexion of some of the modern inhabitants, derived
from the shipwrecked seamen of the Armada too disabled or
too poor to return home. It is difficult to test this persistent
rumour, which has perhaps nothing but a pair of black eyes
or the bright red dyes of a bonnet or a shawl to support it ;
but when we are told that the Gosmans of Anstruther are
descendants of Gomez, the Spanish admiral, or Guzman, a
Spanish grandee, incredulity becomes at least pardonable.

Mackay, p. 100.

Pardieus Hill. Dunfermline. — On a piece of level ground,
a Httle south of the monastery, is a hillock about 15 feet high,
and 300 in circumference, which, according to tradition, was
formed of sand, brought by people on their backs from the

262 Traditional Narratives,

sea, as a penance enjoined by the church in the days of Popery.
The name of the hillock, Pardieus, i.e. Par Dieu, seems to
favour the story of its origin, at least to prove its being some-
how connected with religion. — O.S.A. vol. xiii. p. 453.

Dysart, the Three Trees of. Near the Castle of Ravens-
craig, three old trees stood together, respecting which two
traditions have been handed down ; one is, that three brothers
of the Sinclair family had encountered each other there during
the night ; that, mistaking each other for robbers, they fell
by each other's hands ; that they were buried there ; and
that the three trees were planted on their graves. The other
is, that all the ground about Dysart had been originally under
wood, and that when the wood was cleared away, these three
trees were left as a memorial of its former state. . . . The
arms of the town of Dysart bear one tree ; and there has long
been a proverb here, — " As old as the three trees of Dysart."
— N.S.A., vol. ix. p. 134 ; Mackay, p. 278.

Battle of Meralsford. Edenshead. — Even after the
extraordinary lapse of seventeen centuries, the common
tradition of the country bears, — and seems to be as fresh in
the mouths both of old and young as though the battle had
been fought only a hundred years ago, — that, after this battle,
the river Eden ran red with blood for two days ! which tradi-
tion, being so long kept, seems to be nearly as marvellous
as the circumstance that gave name to the ford, viz. Merals,
or Marvellous Ford.^^^ — Small, p. 40. [Cf. p. 43.]

Legend of Scottish Defeat. Falkland. — There is a beauti-
ful Danish camp close upon the right bank of the Eden,
betwixt Auchtermuchty and Falkland yet in excellent preser-
vation, and from which the village of Dunshelt, a little below,
takes its name, originally being Danes-halt. A curious
tradition respecting it prevails about Falkland, which I had

[* There is a small bum, called the Learakin Burn, between Kinglassie
and Thornton, of which the old folk say, when they hear it mentioned,
" Ay, it ran blude aince, and it'll dae it again." The prophecy is
attributed to Thomas the Rhymer. D. R.]

Place Legends and Traditions. 263

from an old man there a good many years ago, and which
I insert as I then had it. When the Danes lay in that camp
. . . their General having learnt that some woman about
Falkland cohabited with the General of the Scots army, that
lay then encamped over at the foot of the east Lomond hill
about a mile west from Falkland, and two from the Danish
camp, he sent for her and bribed her, promising a great reward
if she would assassinate or quickly cut off by poison, or some
other expeditious way, the Scots General the first opportunity,
as Judith did Holofernes, though from very different motives.
If she succeeded, it was agreed on, that she should go up on
the black heathy hill, immediately above the Scots camp,
in the morning, having a white sheet about her, from whence
she could easily be perceived from the Danish camp. Accord-
ing to account, she but too well succeeded in her treasonable
assassination ; and went up with the agreed on signal upon
the dark hill, which still retains its original sombre appear-
ance. This was soon perceived by the Danes. . . . They
marched out immediately from their camp over to the Scots'
camp and attacked them while in a state of confusion from
the sudden death of their General. ... It is said that the
slaughter among the Scots was great. And of this, there
are yet some indications even in our day, by the number of
pits in which the dead had been buried, appearing green, and
forming a great contrast among the dark heath, till of late
that the plough has found its way among them. The tradition
adds, that the woman was held in utter abhorrence and neglect
among her neighbours, and pined away in poverty and want,
and died miserably. — Small, pp. 292-294.

Foundation of the Monastery. Inchcolm. — ^About the
year of our Lord 11 23, under circumstances not less wonderful
than miraculous, a Monastery was founded on the Island of
Aemonia, near Inverkeithing, For when the noble and most
Christian sovereign Alexander, first of his name, was in pur-
suit of some state business, making a passage across the
Queensferry, suddenly a tremendous storm arose, and the

264 Traditional Narratives.

fierce south-west wind forced the vessel and sailors to make
for safety's sake, for the island of Aemonia. . . . When in
very great danger from the sea, and tossed by the fury of
the tempest, the King despaired of life, he vowed to the
Saint [Columba] that if he should bring him and his com-
panions safe to the island, he would leave on it such a memorial
to his honour as would render it a future asylum and refuge
to sailors and those that were shipwrecked. . . . That he
should found there a monastery of prebendaries, such as now
exists ; and this the more so, as he had always venerated
St. Columba with special honour from his youth ; and chiefly
because his own parents were for several years childless and
destitute of the solace of offspring, until, beseeching St.
Columba with supphant devotion, they gloriously obtained
what they sought for so long a time with anxious desire.

Simpson, pp. 505, 506.

Cf St. Monans, p. 268.

Inchcolm. — Tradition relates that two male infants, sup-
posed perfect in all the organs of speech, were placed upon
this islet (some say Inchkeith), under the surveillance of a
person deaf and dumb, and totally secluded from intercourse
with any speaking machine, in order to ascertain what language
they would acquire by the mere tuition of nature ; and if
the authority already quoted be at all worthy of credence,
in process of time the two innocent exiles returned to the
mainland conversing fluently with each other in pure Celtic ^
accents, alleged to be the language of their parents.

Jack (2), p. 293.

1 Pure Hebrew — the language of Paradise. — Pollock, p. 191.

The White Lady of Kemback. It is said that one of
them [the family of Schevez of Kemback] suffered persecution
for nonconformity. He had to leave the house and hide in
a cave still seen high in the rocks of Dura Den. It was
winter. His wife carried food to him, tying her shoes on
heel to toe in going to confuse any pursuer. She was taken,
and refusing to betray him, hanged over Dairsie Bridge and

I

Place Legends and Traditions. 265

beheaded. Tradition identifies her with the White Lady of
Kemback, whose headless effigy in stone hes in a wood near
the house, and after whom a room in the mansion house
itself still bears the name of the White Lady's Room. But
some antiquaries say the effigy is that of Mariote Ohfert,
Lady of Kemback in the 15th century. We prefer the popular
tale. — " The Old House of Kemback," The People's Jovarnal,
5th October, 1907. (See Gohlindom, p. 45.)

Lady Buried Alive. Kinghorn. — ^The said old manse was
the reputed residence of the famous Rev. John Scrimgeour,
of whose wife a grim old story lingers in the lore of the parish.
It seems that Mrs. Scrimgeour had been buried while in a
death-like trance, and that she was restored by the attempt
made by an avaricious sexton to remove the rings from the
clay cold fingers. " She never smiled again," runs the story.

Reid, p. 13 ; Farnie, p. 41.

[For a similar story at Crail, connected likewise with the
wife of the minister, on whose return home, the husband
mistakes her for a ghost, see Jack (2), pp. 117-122.]

Folk- Etymology. Kingskettle. — Its original name is Cattul,
a compound Celtic word, which signifies the battle of the
stream. . . . Tradition explains how the old name of Cattul
was modernized into Kettle. The story goes that one of the
Kings, hunting in the myres of Kettle came upon a beautiful
spring of pure water bubbling up. The King alighted from
his horse, and admiring and drinking of the spring, his fancy
struck with the resemblance which it had to a boiling pot,
and indulging itself in an innocent pun on the name Cattul,
dubbed it the King's Kettle. — Taylor, pp. 220, 221.

Devil Legend. Kirkcaldy. — " The Lang Toun.". . . There
are some queer associations connected with the town ; the
most remarkable certainly is perpetuated in the old couplet :

" Some say the deil's dead
And buried in Kirkcaldy."

A strange incident anent the burial is that the departed —

266 Traditional Narratives.

would it were true — kept complaining " My taes are cauld, my
taes are cauld," and so house after house was added to the
long length of Kirkcaldy to make his feet warm and to keep
him quiet. — Kilrounie, pp. 19, 20 ; Mackay, pp. 272, 273,
See Norries Law, p. 3.

Traditional Battle-ground. Kettle. — ^There are at least
8 barrows in the parish, 3 of which have names : " Pandler's
Know," and " Lowrie's Know," in Forthar ground, and
" Liquorich Stone " in Kettle ground. . . . There is a
tradition about the first that, when dissensions arose between
famihes in different parts of the country, they met there to
decide their contention by arms, and those who fell were
buried in the tumulus. The barrow in Forthar is said to
have been a regular place of burial, and to have had a church
or chapel near it. But of this no vestiges are now extant.

O.S.A., vol. i. p. 381.

Irish Soil free from Adders. Lindores. — The soil within
the enclosures of the Abbey [Lindores] is a remarkably deep
black loam, which, as tradition will have it, was brought by
the monks from Ireland, and is therefore untrodden by
venomous reptiles ; classical authority can be adduced to
attest the fact, although experience be against it. " Serpenies
alit innoxios. Nullumque venenatum animal ihi aluit."

Lesly's Historia Scotica ; N.S.A., vol. ix. p. 61, note.

[Earl] David, nocht refusing the benevolence of his brothir
[King William] biggit ane abbay, callit Lundoris, efter the
ordour of Sanct Benedict. Ane thing is thair richt mer-
vellus : na man is hurt in that abbay with eddaris. Thir
eddaris lyis in the middis of ane vale, circulit with wod and
rinnand watter ; throw quhilk thay burgeon with mair
plentuous nowmer than evir was sene in ony othir partis.
Howbeit, na man gettis skaith thairof for we have sene young
bamis play amang thaim, but [without] dammage or hurt
following. — Bellenden, p. 326.

Mortimer's Deep, Origin of. A tract of land near Aber-

■s

Place Legends and Traditions. 267

dour was bequeathed by Allan Mortimer, then lord of the
place, on condition of his body resting within the hallowed
precincts of Inchcolm. The remains so says the story, were
conveyed over at night in a stone coffin in an open boat,
and either through indifference and treachery on the part
of the attendant monks, or to lighten the bark when in peril
from the violence of the waves, were cast into the sea. The
channel — a very deep one — ^between Inchcolm and the Fife
coast has since borne in consequence the title of " Mortimer's
Deep." — Beveridge, p. 41.

Prophecy. Newhurgh. — Clach-ard-Craig — The Craig of the
High Stone. This name is, or rather was, eminently descrip-
tive. Before the railway was formed, there was a projecting
portion of the rock showing two sides of a square, upwards
of ninety feet in height and about twenty-five feet on the
side, known as the " High Post." It rose in one columnar
mass from the base to the summit of the craig ; the other
two sides closely adjoined the rock, but the pillar was so
much disjoined that it was thrown down by one charge of
gunpowder inserted at its base. There was a legend attached,
on the never-wanting authority of Thomas the Rhymer (the
predictions attributed to him being generally annunciations
of improbabilities) , that it was to stand till it fell on a white
horse that never was born ; and strangely enough, as if in
literal fulfilment of the prophecy, the grand pillar stood till
it fell before the " majestical white horse " of steam. . . .
Dr. Anderson, then minister of Newburgh, made application
for its perpetuation, but his application was unsuccessful,
and " The High Stone of the Craig " is now only a name.

Laing, p. 15, note.

Sir Robert's Cairn. Newhurgh.— ^bo^xt half a mile west
from Macduff's cross is a cairn of stones lying on the side
of the road, called Sir Robert's Cairn, from the circumstance
of Sir Robert Balfour of Denmiln being killed there in a duel
with Sir James Macgill of Lindores ... as nearly as can be
ascertained, in the year 1679. ... Sir James immediately

268 Traditional Narratives.

went up to London in order to procure his pardon, which
it seems, the King (Charles II.) offered to grant him, upon
condition of his fighting an ItaHan gladiator or bravo, — or,
as he was then called, a bully, — which, it is said, none
could be found to do. Sir James undertook to do it. . . .
Accordingly, a large stage was erected for the exhibition
before the King and Court, and, ... an immense collection
of spectators. Sir James, it is said, stood on the defensive
till the bully had spent himself a httle, being a taller man
than Sir James. In his mighty gasconading and bravadoing,
he actually leaped over the knight as if he would swallow
him alive ; but, in attempting to do this a second time,
Sir James run his sword up through him, and then called
out, " I have spitted him, let them roast him who will."
This not only procured his pardon, but he was also knighted
on the spot. — Small, pp. 215-217.
See Child, vol. ii. p. 377, " Johnie Scot."

Nome's Law, see Hills, ^. 3.

St. Andrews Cathedral Bells. Martine informs us that
this cathedral " was furnished with many fair, great, and
excellent bells, which at the razing of the church [at the
reformation], were taken down and put aboard of a ship,
to be transported and sold. But it is reported, and certainlie
believed in this place, that the ship which carried off the
bells sunk on a fair day, within sight of the place where the
bells formerlie hung." It is remarkable that the very same
is said to have happened to the bell-metal belonging to the
cathedrals of Aberdeen and Elgin.

Lyon, vol. ii. pp. 155, 156 ; Fleming (2), p. 60.

Saint Monan's Chapel. Beside the burn is a cave, behaved
to be the dwelling place of the Culdee preacher Monan . . .
who was martyred by the Danes in 874. A httle chapel was
erected over his remains, to which multitudes from all parts
resorted for the cure of their diseases, especially on the saint's
day, the ist of March.

Place Legends and Traditions, 269

On one occasion, when King David and his Queen, Mar-
garet Logic, were crossing the Firth to pay a visit at the
Castle of Ardross, a storm arose which threatened the whole
party with shipwreck. The King had before this owed his
life to the miraculous power of St. Monan. Having been
grievously wounded by a barbed arrow in one of his encounters
with the English, and the surgical skill of his attendants not
being adequate to its extraction, he had called to mind the
wonders wrought at the tomb of the saint, and repairing with
a train of his nobles to In very e [St. Monans], he there prayed
to God and St. Monan, and immediately the iron weapon
painlessly disengaged itself from his wound. If this story
be true, the arrow must have rankled in the wound for five
years and a half, for so long was he prisoner in the hands of
the Enghsh. However this may be, it is said that, when
tossed on the stormy waters of the Firth, he again bethought
him of the saint, and vowed that, if he and his queen got safe
ashore, he would build a church to St. Monan on the spot.
The vessel was wrecked on a rock still called the Lady's Rock,
but no lives were lost, and the king, in pursuance of his vow,
built the church of St. Monans. — Wood, pp. 232, 233.

Cf. Inchcolm, p. 263.

Ballad of Lammikin. Saline. — Killernie Castle used to
be known also as the Castle of Balwearie. The ruins now
consist only of the fragments of two towers, of which the
southern is said to be the more recent, and to have born
the date of 1592. There used to be connected with it a
large vaulted apartment which has now disappeared. A
strange legend is recorded of this part of the building regard-
ing Lady Scott having commissioned a mason to erect it
for her as a summer-house. She refused to pay the stipu-
lated cost, and the disappointed artist revenged himself by
murdering her and her child. He was punished for the crime
by being shut up in the tower, where he starved to death,
having previously been reduced to feed on his own flesh. . . .
This is one of the many places where the famous ballad of

270 Traditional Narratives.

" Lammikin," ^ which treats of this episode, has been localised,
and a version of it used to be current in the parish.

Beveridge, p. 238 ; O.S.A., vol. x. p. 312,

^ Child, vol. ii. p. 336.

Site Unploughed. Tayport. — Ferry-Port-on-Craig. This
parish was erected by an act of the i8th parliament of King
James VI. in the year 1606. There is a tradition, that the
village Ferry-Port-on-Craig belonged to the neighbouring
parish of Leuchars, previous to that period, and had a chapel
of ease, though no record can be found old enough to authenti-
cate this fact. So strongly is the tradition thereof impressed
on the minds of the people, that the supposed foundation of
this chapel ever since that distant period, has to this day
remained unploughed, in the midst of a well cultivated field,
named the Chapel. — O.S.A., vol. viii. p. 456.

PART IV.
FOLK SAYINGS.

XIX. PLACE RHYMES AND SAYINGS.

Auchtermuchty. — " Hindmest awa' and first hame, like
the herds o' Auchtermuchty." — Mackay, p. 269.

Our grandfathers used to illustrate the difference between
time-workers and piece-workers thus : When a mason hewed
by the day, his mell and chisel went slowly to the tune of
" Auch-ter-much-ty " (speaking as slowly as possible), but
when he was paid by piece they galloped on in rapid succes-
sion, " Cup'r-o'-Fife, Cup' r-o' -Fife, Cup'r-o'-Fife " (hurrying
through the four syllables in a breath) .

KiLROUNiE, p. 116 ; Mackay, p. 269.

It is said that [in] the burgh of Lanark till very recent
times . . . the single butcher of the town . . . would never
venture upon the speculation of kiUing a sheep, till every
part of the animal was ordered beforehand. . . . The bell-
man or skellyman as he is there called used often to go through
the streets of Lanark, with advertisements, such as are em-
bodied in the following rhyme :

" Bell— ell— ell !
There's a fat sheep to kill !
A leg for the provost,
Another for the priest,

272 Folk Sayings.

The bailies and deacons,
They'll tak the neist ;
And if the fourth leg we cannot sell,
The sheep it maun leeve, and gae back to the hill.'

. . » Yet it is not, or was not, alone in this occasion of
reproach. The ceremony of advertisement is still gone through
at the death of a sheep, in the town of Auchtermuchty. —
Chambers (1826 Ed.), pp. 141, 142. (Not in New Edition.)

Balmerino's Eik. The phrase " Balmerino's eik" tells of
the jolly propensities of one of them [the Balmerino family].
It means an eik which knew no end, for the punch-bowl was
constantly replenished and thus was never emptied.

Taylor, vol. i. p. 44.

Blebo. — " As far behind as the bandsters of Blebo," who
were often out of sight of the shearers, especially when the
shearers were paid by piecework and practised kemping [see
Local Customs, p. 210, cf. p. 59] — Mackay, p. 269.

Buckhaven. — "As learn' t as a scholar o' Buckhaven college."
This phrase, Hke the parallel English one — As wise as a man
of Gotham — is used ironically and as a periphrasis for ignorance
and stupidity. The students are the fishermen of Buckhaven
and the college is imaginary. [But see p. 41.]

Cheviot, p. 40 ; Mackay, p. 281.

The fisher lasses look with disdain on a farmer's daughter,
and a' country lasses ; they call them " Muck-byres and
sherney-tail'd jades." — Graham, p. 235. ^^^

Cameron parish had its own temporary saying, scarcely
worthy of the name of a proverb, when its minister was Mr.
Mair : " Cameron kirk is muckle, but the minister is Mair " ;
and so had Monimail in the proverb, whose meaning is lost,
— for we doubt if it was, as has been conjectured, the direction

\^Shern or sham, dung. " Sherney-tailed," having their petticoat- tails
stained from their occupation of mucking (cleansing) the byres (cow-
sheds) .]

Place Rhymes and Sayings. 273

of Neil Gow to his dancing pupils at Cupar to get the awkward
squad to face properly — " Turn your tail to Tarvit and your
face to Monimail." — Mackay, p. 270.

Culross. — Maxims from a Painted Room in the Old House
at Culross, called " The Palace.". . .

" Constantia comes victoriae.
He that doth kepe his constant course, he winnis
That wisched porte, where lasting loves beginnis.

Patientia omnia vincit.
With pasience suffer still, and then we sail in fine
Oure foes subdue, when they with shame sail pine.

Sol non occidat super iracundiam vestram.
Win . . . with love, subdueing your rasche desyrs,
. . . the saim go downe upon your years.

Men's pleasures fond do promis only joyes,
Bot he that yelds, at length him selfe destroy es.

Verbum emissum non est revocahile.
And he whose tonge before his witt dothe runne,
Oft speikis too soone and grievs when he hes doon.

Mihi pondera luxus.
Then sen exces procuris oure spoile and paine,
The meane prefer before immoderate gaine.

.... Amor move tormentum.
When leave to love, or love as reasone will,
For lovers lewde do vainlie languische still.

All flesh is grass and withereth lyk the haye,
And warneth us how weill to live, bot not how long to
waye.

Although the world the verteous still despyse,.
Yet up aloft in spyte of them they ryse.
s

2 74 Folk Sayings.

Soli Deo gloria.
Man of him self most waeke to good doeth live,
Bot God gives grace, to whom all glorie give.

Res humane in summo delinant.
This warneth all on fortunes whele that clime,
To beare in mynd how schort they have their tyme.

. . seca conscientia.
The richteous ar lyk unto the laurell tree.
The wicked lyk the blasted boughis that be,

Thair children must with godliness and feare proceede.
To reverence yare parents, and help them if they nede.

The top stones of the dormer windows are triangular, and
one of those of the painted attic room bears the date 1597.
Pro. Soc. Ant. Scot., vol. ii. pp. 340, 341.

Cupar. — " Jethart Justice, — First hang a man and syne
judge him." . . . This . . . phrase . . . applies better to
Cupar, where the reproach is quite as proverbial as at Jed-
burgh, and where a more probable origin is assigned to it. The
story of the people of Cupar bears, that, on a man once refusing
to come out of his room in the jail to be tried, and having
contrived to bar the officers out, they opened a hole in the
ceiling, through which they poured water upon him till he
was drowned ; after which, the body being brought out to the
street, the judges and jury assembled over it and pronounced
sentence in due form, decreeing that he had " richly deserved
to die."

The English phrase " Lidford Law," commemorated by
Grose, bears the same signification. — Chambers (1826 Ed.),
pp. 135, 136. (Not in New Edition.)

" A wilfu' man will hae his way — them that will to Cupar
maun to Cupar." — Sir W. Scott, Rob Roy, vol. ii. ch. xi.

" Them to Cupar maun to Cupar." The explanation has
at least the merit of being classical, for it is founded on the
following quotation from Buchanan's History of Scotland,

Place Rhymes and Sayings. 275

" Inland, and almost in the centre of the county, lies Cupar,
whither the rest of the Fifeans come for the administration
of justice." Them to Cupar are wilful, litigious persons who
will have their own way, and who contrary to the persuasion
of all their friends, are resolutely set on going to Cupar, and
entering on a law suit. Such obstinate wilful persons must
just be left to themselves. — Taylor, vol. i. p. 103.

A popular addition to the proverb : " Who will to Cupar
maun to Cupar " [is] " Aye better gang than be taen."

Mackay, p. 268.

" There is nae shamming in Johnny Brand's house." A
name for Cupar jail, from the name of one of its jailers.

Mackay, p. 268.

Localities in the Cupar neighbourhood :

" Baldernie and Blebo Hill,
Callange, Kinninmonth, and Pitscottie Toll,
Talla-bout and Thomas-toun, Tarvit and Whitehill,
Rumgally and Pitscottie, Dura and Nevv^mill."

Mackay, p. 288.

Orail. — Two of the rhymes of the lofts in the old Kirk of
Crail. That of the hammermen runs :

" With hammer in hand,
All arts do stand."

While the tailors boast :

" This ancient trade, since x\dam was a rebel,
Justly deserves the head of all the table ;
For first in Paradise it did begin.
Which minds us all of our original sin.
But since that time the case has altered so,
Were it not for tailors we might all naked go."

Mackay, p. 283.
Auld Haiks, the best farm in Fife. — A favourite spot for
large takes [of herring] near Crail called the " auld haiks "
used to be described jocularly as " the best farm in Fife."

Eraser's Magazine, January, 1878, p. iii.

276 Folk Sayings.

A Crail Capon was a haddock smoked in the chimney-lum,
the most plentiful kind of food in that remote quarter, of
which it is related that one Fife man asked another whether
he had been abroad, who replied, " Na, but I ance kent a man
who had been to Crail." — Mackay, p. 282.

[Cf. the song " Was ye e'er in Crail Toun ? ", p. 227.]
" A clip 0' Johnnie Hasties shears." Johnnie Hastie was
a tailor in Crail, Fifeshire, a real cankered body, but with
about an equal quantity of humour, or malevolent wit.
Whenever he found a proper opportunity, he used to bend
his fore and middle fingers, and then protruding the middle
joint, and opening and separating one from the other, he used
to apply this instrument to the fleshy and most sensitive part
of any person who might happen to sit near him ; and by
compressing suddenly the joints and fingers, give the impression
of severe clipping. This he denominated " A clip o' Johnnie
Hastie's shears," and hence arose the by-word.

Cheviot, p. 4.

Dunfermline. — " The auld grey toun."

Beveridge, p. 103 ; Cheviot, p. 315.

[In 1560] Robert Pitcairn ... is said to have carved over
the door of his house in the Maygate the following couplet,
which is still legible there :

" Sin word is thral and thocht is fre,
Keip weil thy tongue I counsel the."

Beveridge, p. 117.

Dysart. — " A puir appearance for Dysart " was the exclama-
tion of the drunken sexton when awakened, by the side of
a grave he ought to have been digging, by the mail-guard's
horn, which he took for the last trumpet, and himself for the
only representative of his town. — Mackay, p. 278.

" Salt to Dysart." The Scotch form of " Coals to New-
castle "... has lost its meaning now the salt-pans are
abandoned. — Mackay, p. 278.

See Local Customs, p. 188.

" As old as the three trees of Dvsart " was remembered

Place Rhymes and Sayings. 277

when there was only one, but now it is gone, and the saying
is probably forgotten. — Mackay, p. 278.
See Place Legends, p. 262.

Elie. — " Genteel poverty like the EHe." — Chapman, p. 7.

Falkland. — ^The inhabitants of Falkland, in Fife, from their
neighbourhood to a royal palace, must have had manners
considerably different from those of other districts. This
is testified, even in our own days, when traces of the refinement
or viciousness of a court have passed away as if they had
never been, by a common expression in Fife : " Ye' re queer
folk, no to be Falkland folk."

Chambers, p. 278 ; Mackay, p. 276.

The old courtly manners associated with Falkland Palace,
in Fifeshire, are still remembered, for in that county good
manners are still called in all sincerity " Falkland manners."

Cheviot, p. 104.

" You won't cut the woods of Falkland with a penknife "
is a saying which must be of early date, before its fine trees,
. . . had fallen under the axes of the soldiers of Cromwell
and of Charles. — Mackay, p. 277.

Falkland and Freuchie. — Two characteristic stories illus-
trate the differing conditions of Falkland and Freuchie. Falk-
land, as a " burgh of ancient charter proud " rejoices in her
municipal privileges. After an election of baihes, a burgess
who had been elected to that high office, enters his byre with
all his blushing honours fresh upon him, and approaching his
cow addresses her, in the fullness of his heart, "Ah, crummie,
crummie, ye' re nae a common coo, ye' re a baihe's coo, ma
woman." Freuchie' s interests, on the other hand, were with
the unfranchised. The hope of her villagers was with forth-
coming reform. In those days of high excitement, the Freuchie
weaver, getting hold of an all-absorbing newspaper, casts the
care of crummie on his wife, " Jenny, attend you here to the
coo, and let me attend to the affairs of the nation."

Taylor, vol. i. pp. 219, 220.

See Freuchie, infra, p. 282.

278 Folk Sayings.

Farms in Fife.

" Ladeddie, Redernie, Lathockar, and Lathone,
Ye may saw wi' gloves off, and shear wi' gloves on."
These farms lie on very high ground, the highest in the
eastern district of Fife ; and the rhyme implies that it is
summer there before the crop can be sown, and winter before
it can be reaped. — Chambers, p. 261.

It was probably to the soil of this locality that the descrip-
tion refers : " It greets a' winter and girns a' simmer."

Mackay, p. 286
" Cauld Carnbee, cauld Carnbee,
Little meal, meikle wark, and ill-paid fee.'

. . . But the close of it, sometimes varied to

" Meikle wark and httle fee "
is now obsolete. — Mackay, p. 287.

" Cauldstream and Cuff about
And Claw the Wa'
Bankhead o' Aithernie
Stands abune them a'."

Mackay, p. 288.
" The new toun o' Balchristie,
Balcarras and the Brough,
Cauldstream and Cuff about.

Dirt-pat Ha' ;
Burnhead and Ethernie
Stands abune them a'."

These are places within two miles of Leven, and the rhyme
very well describes their relative positions. — Mackay, p. 294.

" The new toon o' Bekirsty ^
Balcarras, and the Brough,
Pittenweem and Anster
Crail and Erincrough ;

^ Balchrvstie,

Plate VIII.

GATEWAY, FALKLAND PALACE.

From an Old Print.

To face p. 278.

Place Rhymes and Sayings. 279

Cuff about and Cauldstream,

Dirt-pat Ha',
Bankhead and Etherine

Is up abune them a'.

Chambers (1826 Ed.), p. 40. (Not in New Edition.)

" Lundy Mill and Largo,
The Law and the Loch,
Pittenweem and Anster,

Crail and Arncroach,
Auchindenny, Clackindenny, an' Balmain,
And Pitcarnie stands alane."

Mackay, p. 288.

The situation of the farms in the western parishes of Dunbog
and Moonzie is denoted in the lines :

" Bambreich stands heich, Higham in a howe,
Glenduckie in a dub,^^^ and Moonzie on a knowe."

Mackay. p. 295.

Fishing Towns in Fife.

" The lasses o' the Ferry [Earlsf erry] ,

They busk braw ;
The lasses o' the Elie,

They ding a' ;
The lasses o' St. Monan,

They curse and ban ;
The lasses o' Pittenweem

They do the same ;
The lasses o' Anster,

They drink strong ale ;
There's green grass in Cellardyke

And crabs in till Crail."

Crail still claims to have the best crabs on the coast.

Mackay, p. 282.

|.^Dub, a bog or pool.]

2 So Folk Sayings.

" The Wast Wemyss lasses are black tae the bane,
The East Wemyss lasses dazzle a' the e'en,
The Buckhyne lasses are impudent jads,
The Methel lasses [gangs] wi' the lads."

The above was common in this district many years ago.
Communicated by Mr. John Patrick, Kirkcaldy.

" Dysart for coal and saut,
Pathhead for meal and maut,
Kirkcaldy for lasses braw,
Kinghorn for breaking the law."

Mackay, p. 279.

" The carles o' Dysart, the lads o' Buckhaven,
The kimmers o' Largo, and the lasses o' Leven."

This rhyme . . . refers to the fishing communities in Fifeshire.

Cheviot, p. 318.

" Hey, the canty carles o' Dysart !
Ho, the merry lads o' Buckhaven !
Hey, the saucy limmers o' Largo !
Ho, the bonnie lassies o' Leven ! "

KiLROUNiE, p. 29.

Fife. — " A beggar's mantle with a fringe of gold." James
VI. describing the county. — Mackay, p. 275
" Fareweel bonny Scotland, I'm awa' to Fife."

Mackay, p. 265.
" Out of the world and into Fife."— Jessie Patrick
FiNDLAY, Edinburgh Evening Dispatch, i8th September, 1897 ;
F. H. & /., 2ist June, 1905.

" Fife and a' the lands about it." — Conolly, p. 55.
It was from the large extent of Fife of old that the vulgar
are wont to call it " The Kingdom of Fife."

SiBBALD, p 7 (New Ed. 1803) ; Conolly, p. 35.
" If you're Heelant you're next door to the Fifer."

Mackay, p. 265.

Place Rhymes and Sayings. 281

West country folk call the Fifer " the Whistler."

Mackay, p. 264.

" Fife folks are queer folks." — Cheviot, p. 104.

" Fife for fly folk "... [There is a] tradition that the hens
in Fife are so cunning that they will not cackle when they lay
an ^^.^y — W . S., 2nd May, 1903.

" They that sup with Fife folk maun hae a lang spxine."

Mackay, p. 265.

" A kail supper o' Fife." A term applied to the natives of
the " Kingdom " from their supposed ancient Hking for good
Scotch kail. — Cheviot, p. 15.

The Fifer is quite aware that unfortunate folk who do
not happen to have been born in the ancient kingdom, relieve
their feelings by tacking on a long string of opprobrious
epithets to his name ; they call him " canny Fifer," " pawky
Fifer," " Fifer with an eye to the main chance." — Jessie
Patrick Findlay, Edinburgh Evening Dispatch, i8th Septem-
ber, 1897.

" If you want a dirty job done get a Fifer," or " For a
double-faced lot gie me the Fifers."

" A Fifer," W. S., 27th May, 1899.

" They say in Fife
That next to nae wife *

The best thing is a guid wife."
It is the canny but unsatisfactory veidict of " Not proven."

Mackay, p. 293.

Fife Lairds. — In the old time every gentleman's house had
the appendage of a dove-cot, hence the current definition of
a Fife Laird : "A wee pickle land, a gude pickle debt, and
a doo-cot." — Wood, p. 175.

The Fife Lairds of a bygone day . . , were the subject of
many proverbs, of which the best describes their estates :
" A puckle land, a lump of debt, a doo-cot, and a law plea,"
and the worst satirises them as " Aye daft and maistly drunk,
and what they want in sense they have in greed."

282 Folk Sayings.

But Lady Nairne makes a humorous apology for the Fife
Laird in one of her songs :

" Ye shouldna ca' the Laird daft, tho' daft-like he may be ;
Ye shouldna ca' the Laird daft, he's just as wise as we ;
Ye shouldna ca' the Laird daft, his bannet has a bee ;
He's just a wee bit Fifish,^^! like some Fife Lairds that be."

Mac KAY, pp. 266, 267.

Freuchie. — " Go to Freuchie." Freuchie lay beyond the
precincts of the Court at Falkland, and it is to this fact that
we are to look for the meaning of the proverbial saying, " Go
to Freuchie." The disgraced courtier, when he got his dis-
missal, was sent there. The good people of Freuchie have
an explanation more complimentary to their village, although
we fear it will be regarded as apocryphal by every one but
themselves. They say that in the time of the Kings there
lived a very wise man at Freuchie, and that the King, when
puzzled with any subject that was too much for him, would
command some of his attendant courtiers " to go to Freuchie "
and get the counsel of the Freuchie sage. — Taylor, p. 218, 219.

" Go to Freuchie and," as is sometimes added, " fry frogs."
To get into disgrace and be banished from Court. It is
Scotch for " To be sent to Coventry." — Mackay, p. 277.

See Falkland, supra, p. 277.

Inchcolm. — To the west of the Chapter-house . . . are the
ruins of the Church, of which the roof is said to have fallen
in one Sunday during worship. Above the door these Hnes
were carved :

" Stet domus haec, donee fluctus formica marinos
Ebitat, et totum testudo perumbulet orbem,"

Their meaning may thus be given : " May this house stand
until an ant shall drink up the waters of the sea, and a tortoise
walk round the whole earth." This inscription has long since
been removed. — Buckner, p. 10.

Isle of May. — " It has come from the Isle of May": said of
an infant of doubtful parentage (Jack, ante, p. 15).
]} Fifish — somewhat deranged. — Jam. Die. Sup.]

Place Rhymes and Sayings. 283

[See] the legend of St. Adrian in the Breviary of Aberdeen}
where it is said that the stately monastery of stone which had
been erected on the island at an early time had been destroyed
by the ravages of the English, but that there yet remained a
church, which was resorted to by the faithful on account of
the frequent miracles there wrought, and where especially barren
women, coming in the hope of thereby becoming fruitful, were
not disappointed." It is added that there is yet a cemetery where
the bodies of many saints and martyrs repose. . . .

James IV. . . . within a fortnight of his fall on the fatal field
of Flodden, granted to his favoured friend. Sir Andrew Wood of
Largo, a charter . . . [on condition] that the grantee and his
heirs should accompany the King and Queen, and their successors,
on their pilgrimages to the Isle of May whenever they should be
required. . . .

At an earlier period the island was visited by Mary of Gueldres,
who, on her voyage to Scotland in June, 1449, to become the
Queen of James II., anchored near the Isle of May, " where then
stood a hermitage and chapel sacred to St. Andrew {r. Adrian).
Having paid her devotion, the Queen proceeded to Leith." —
The History of Scotland by Pinkerton, vol. i. p. 208.

Stuart, pp. xli-xliii.

^ Breviar. Aberdeen. Part, Hyemal, fol. Ixi. See also Camerarius de
Scotorum Fortitudine, p. no.

2 Robert Gordon of Straloch, in his description of the Isle of May,
thus refers to its reputed gift of fertility to barren women : Dicata olini
fuit S. Adriano, ibigue fuit sacellum, et monachorum conventus, ubi
steriles femincB annuatim D. Adrianum salutantes, inde redeuntes, puer-
percB devenerunt," adding with allowable caution : " An sanctitas loci
illud causaverit judicent sapientes " (Blaeu's Atlas of Scotland, p. 91).

Kinghorn.

" Here stands a kirk without a steeple,
A drucken priest and a graceless people."
— Chambers (1826), p. 140 ^ (not in New Edition) ; Mackay,
p. 280.

1 It ought to have been stated that the reproach of Kinghorn does
not now apply. — Chambers {1826), p. 306.

284 Folk Sayings.

" They keep open house at Kinghorn " was said when its
houses had fallen into decay and let in as guests the wind and
the rain. — Mackay, p. 280.

The fishers despised its bay for its poverty in fish, and said
of it : " Kinghorn Blind " \i.e. an enclosed bay] " a muckle
dish and little in it " ; or " It's like Kinghorn, nae muckle
worth." — Mackay, p. 280.

" Kinghorn for cursing and swearing
Burntisland for curing herring."

Mackay, p. 279.

" There's mony speir the road for Kinghorn and ken it a'
the way to Pettycur." (Useless questions.)

Mackay, p. 280.

Kirkcaldy. — "The lang toon." — Mackay, p. 272. See Place
Legends, p. 265. Cf. Pathhead, p. 287, and Schoolboy Rhymes,
P- 305-

Leslie. — The origin of the name of Leslie, ... a loose
popular explanation :

" Between the less lea and the mere.
He slew a man and left him there."

Taylor, p. 231.

The pecuHar" and eminent position of this village, with
waters on all sides, is indicated in the rhyme :
" When frae Leslie ye would gae.
Ye maun cross a brig and down a brae."

Chambers, p. 259.

(Otherwise) : " Out o' Leslie ye canna gae

But owre a burn or down a brae."

Blair, p. 21.

Leven. —

" BHthe ha'e I been in Maspie's Den
BHthe ha'e I been in Falkland Ha',

1

Place Rhymes and Sayings. 285

The bowers o' Kiel I lo'e them weel,
But Leven Links are best o' a'."

Edinburgh Evening Dispatch,

13th September, 1893.

Leuchars. — The use of proverbial devices was very common
in the middle ages. . . . The architect placed them on the
walls, chimney pieces, doors, and ceiHngs of houses, the painter
on his pictures ; and the carpenter on his furniture. . . . Some
quaint ones from the house of Earls Hall, the seat of the
Bruces in the parish of Leuchars. . . . They are on the wall
of the gallery :

" A nice wyf and a back door oft maketh a rich man poor."
" Give liberalie to needful folk.
Deny nane of them al.

For little thou knowest now in this lyf quhat chance
may befal."
" Try and then trust, after give assurance, but trust not
or ye try for fear of repentance.

" Be merry, glad, honest, and virtuous, for that stoppeth
the anger of the envious." — Mackay, p. 293.

Lindores. — " The bells of the Abbey will aye be gotten
rung." This warning, that every place can be easily filled
up, is said to have originated as a reflection on a bumptious
bellringer of Lindores who thought himself indispensable.
It is remembered now in its transferred meaning when there
are neither Abbey nor bells. — Mackay, p. 284, 285.

[The story of the local proverb {Newburgh-on-Tay) " The Bells
of the Abbey are aye gotten rung " (i.e. no one is indispensable —
the world will always go on in its old way) is this. The monk who
acted as bell-ringer at Lindores Abbey had on one occasion
incurred the displeasure of the Abbot and been reproved. Leave
ing the Abbey in high dudgeon a short time before an hour when
the bells should be rung, he climbed the hill behind Newburgh,
from which a view of the building and its precincts can be got,
and waited there beside a well still called the Monk's Well to

286 Folk Sayings.

enjoy the confusion which he thought would result from his
desertion of his post. To his surprise, the bells were rung at
the usual hour, and the routine of the Abbey went on with its
accustomed placidity ; while he, penitent and humble, had to
return to his superior and submit himself to discipline. — D. R.]

Little Tarvit. — " Say you so, Little Tarvit ? " Sir David
Sibbald [of Little Tarvit] is said to have been one of these
pragmatically oracular persons whose opinions it is difficult
to admit or deny. Hence arose the proverbial saying, which
is not yet forgotten in Fife. — Lamont, p. 109, note.

Moonzie. — The hill-top situation of Moonzie is . . . pre-
served in popular rhyme :

" Gae ye east or gae wast,
Or gae ye ony way ye will.
Ye winna get to Moonzie Kirk
Unless ye do gae up the hill."

Taylor, p. 56 ; Mackay, p. 295.
Newport. —
" Take care what you say about neighbours at New^port, —

They are all Uncles and Aunties and Cousins."
A proverb which applies to other places. — Mackay, p. 285.

Pathhead. — " You'll come down the hill yet, like Pathhead
folk." (Reflecting on their local situation and failures in
business.) — Mackay, p. 274.

" You're like Pathhead folk, you look long afore you."
They anticipated the Hansel Monday holiday before it came
due. — Mackay, p. 274.

" Pickle till him in Pathhead,
Ilka bailie burns another ! "
Pathhead is a long rambling village, connected with Kirk-
caldy. Its liability to this reproach is not of yesterday ;
for in a tract entitled. Voyage of the Prince of Tartaria to
Cowper^ which from relative circumstances, may be con-

^ Wodrow's Pamphlets, Adv. Lib. vol. 275.

Place Rhymes and Sayings. 287

fidently dated 1661, Pathhead is said to be " more renowned
by the names Hirple-till-em or Pickle-till-em." The meaning
of the reproach seems to be beyond reach ; but, till a late
period, its effect in irritating the good people of Pathhead
was indubitable. It is said that a stranger, being made
acquainted with the story, and told that it was dangerous
to limb and life to whisper these mysterious expressions in
the village, took a bet that he would proclaim them at the top
of his voice, and yet come off uninjured. He set out, while
his friends followed to witness the sport. But this was a
more cunning loon than he of Tynninghame, for he gave the
formula with a slight addition : " They're coming behind me,
crying, Pickle till him in Pathhead ; " whereupon the in-
furiated villagers fell upon his tail, who paid the piper in more
ways than one. — Chambers, pp. 291, 292.

" Pickletillem to Pathhead
Ilka Baihe burns anither "
. . . Applies to the Pathhead nailers, who could not make
out their quota of work without getting a pickle added.

Mackay, p. 274.
" Kirkcaldy poor people
Took down their cross to build up their steeple."

About eighty years ago a war was waged between the boys
of Pathhead and Kirkcaldy, Pathhead shouting in defiance
the above rh\'me, while Kirkcaldy repHed by :

" Pickle till 'em yet ; — Pathhead kail runts
Saddle your horses and go to the hunts."

The war, which was carried on by the primitive mode of
flinging stones, at last became so dangerous and bloody that
the authorities had to interfere. — The Fifeshire Advertiser,
1862. Cf. Schoolboy Rhymes, p. 305.

Pittenweem. —

" Pittenweem '11 sink wi' sin ;
But neither sword nor pestilence
Sail enter therein."

288 Folk Sayings,

During the first two visitations of cholera, no case occurred
in Pittenweem, though the disease was in the neighbouring
towns of St. Monance and Anstruther. — Chambers, p. 261.

Rivers.

" Lochtie, Lothrie, Leven, and Ore
Rin a' through Cameron Brig bore."

Of these four Fife streams, the Leven is the principal. It
absorbs the waters and names of all the rest before passing
under the bridge of Cameron, near the seaport village of
Wemyss. — Chambers, p. 258.

" Lochtie, Lothrie, Leven, and Ore,
Rin a' through Cameron Brig bore,"

or, as it has been altered to commemorate a local worthy,
perhaps the miller at Cameron Bridge,

' A' meet at Johnny Wishart's door."

That worthy, . . . my friend Mr. William Christie informs
me, refused to sell his napkin of land for a good price, because
he did not wish to lose the proverb. — Mackay, p. 287.

[Another form of the couplet is :

" The Lochtie, the Lothrie, the Leven, and the Ore
A' meet thegither at Johnny Thomson's door." — D. R.]

The Ore. — " Colquhally and the Sillertoun
Pitcairn and Bowhill,
Should clear their haughs ere Lammas spates
The Ore begin to fill."

A very salutary caution, as these four farms lie along the
Ore immediately after its junction with the Lochtie and on a
low alluvial tract, which is very easily flooded. " Clearing
the haughs " alludes, it may be presumed, to the carrying off
the meadow-hay, the only crop at that time grown upon these
fiats. — Chambers, p. 259 ; Mackay, p. 287.

Rosyth. — On the old castle of Rosyth in Fifeshire (a work

Place Rhymes and Sayings. 289

of the sixteenth century), near the door is the following
inscription upon a stone, to which a bell rope had been fixed :

" In dey tyme dra yes cord ye bel to cHnk,
Quhas merry voce warns to meat and drink."

Pro. Soc. Ant. Scot. vol. ii. p. 343,

Sailing Directions. — For a voyage from Queensferry to
the Tay :

" Inchcolm, Inchkeith,
The twa Mickeries and Craigleith,
The lofty Bass and the Isle of May,
Round the Car and in the Tay."

Mackay, p. 284,

" Inchgarvie, Mickery, Colm, Inchkeith,
Cramond, Fidra, Lamb, Craigleith :
Then round the Bass to the Isle^of May,
And past the Car to St. Andrew's Bay."

Dickson, p. v.
" 'Tween the Isle o' May
And the Links o' Tay,
Many a ship's been cast away."

Chambers, p. 260.

" Betwixt the Oxcar and the May,
Many a ship has been cast away,"

which is sometimes varied to the form :

" If a ship miss the Car this year, she'll hit twice the next."

Mackay, p. 283.

St. Andrews. — St. Leonard's [College] was always a hotbed
of heresy. To say that one had " Drunk of St. Leonard's
Well " was to insinuate that he was tainted with Protestant
opinions. — Kilrounie, p. 75 ; Fleming (2), p. 38.

St. Andrews Fair.

" That at auld St. Andrews fair,
A' the souters maun be there —

T

290 Folk Sayings.

A' the souters, and souters' seed,

And a' them that birse the thread :

Souters out o' Mar,

Souters twice as far,

Souters out o' Gorty

Souters five-and-forty,

Souters out o' Peterhead,

Wi' deil a tooth in a' their head,

Riving at the auld bend leather," etc.

Chambers, p. 393.

St. Monans. — There being no highway through the town,
strangers were the subject of intense curiosity. It became
a saying that : " If a stranger cam' in wice at the tae end o'
the toun he'll gang oot daft at the ither."

Chapman, p. 54 ; Jack, pp. 169, 170.

Personal Rhymes.

The Hays [of Mu'gdrum].

" While the mistletoe bats on Errol's oak
And that oak stands fast,
The Hays shall flourish, and their good grey hawk
Shall not flinch before the blast.

" But when the root of the oak decays,

And the mistletoe dwines on its withered breast,
The grass shall grow on the Earl's hearthstone.
And the corbies craw on the falcon's nest."

Butler, p. 499.
The Robertsons of Anstruther.

" Here's Paul John, and Pamf John, [sic] and John
Aboon the braes.
And John Robertson, the dyester, that dyes
Thread to sew our claes."

Gourlay, p. 63.

Place Rhymes and Sayings. 291

" The light Lindsays " ; " Ask no questions of the
LesHes " ; " The Beatons' blue eyes and golden hair."

Mackay, p. 296.
" Cariston and Pyetstone,

Kirkforthar and the Drum,
Are four o' the maist curst lairds
That ever spak wi' tongue."
Pyetstone and Kirkforthar were Lindsays ; Cariston, a
Seton ; and Drum, a Lundie — now all among the things that
were. — Chambers, p. 291.

" Carriston and Preston,

Kirkforthar and the Drums,
Were four as crabbed gentlemen
As ever spak wi' tongues " ;
or, as it was sometimes altered :

" Were four as greedy farmers."
" Lundie Mill and Largo, the Kirton and the Keirs,
Pittenweem an' Anster are all big leears."

Mackay, p. 289.
The dog is a favourite character in Scottish proverbs, and
in the neighbourhood of Pittenweem it was a common remark :
" You're a speering dog, hke auld Sir Robert."

Mackay, p. 280.

Weather Rhymes.

" If there's rain in the Mass
'Twill rain through the week either more or less."
A Fifeshire saying, meaning that the weather of Sunday will
determine that of the rest of the week.

Cheviot, p. 197 ; Chambers, p. 373.
Anstruther. — [The fisherman's barometer] the boom of the
rising east wind on the islet skerries, when
" The Stell begins to knell
An' Pillie begins to rout,

292 Folk Sayings.

The Mayman cries unto his boys
Turn the boat about."
Or, in the cry of the sea bird as in the rhyme :
" When you hear the burl cry,
Let you the boatie He ;
Twa ebbs and a flude,
Be the weather ere so gude." — Gourlay, p. 26.

North-easter. — The welcome " Lady Anst'er wind."

Gourlay, p. no.
" Mist on the hills, weather spills.
Mist in the howes, weather grows."

Mackay, p. 286.

" When the mist comes to the hills,
Ye'll get water for your mills ;
When the mist comes from the sea.
Fair weather it will be." Mackay, p. 286.

Kilconquhar. — When clouds rest on Largo Law, we expect
soon to have rain. When the wind blows from the west or
north-west we have our best weather. When the sea is heard
making a noise towards Ardross, or St. Monance, we are sure
soon to have bad weather from the east. When the same
kind of noise is heard towards Kincraig, or up the Firth we
expect the storm to abate. This noise is only heard when
the wind is from the east.

The two following old distichs, which are in use among
the people here, express the result of their observations ;
Largo Law hes to the west, Kelhe Law to the east ; our rains
most frequently come from the west.

I.

" When Largo Law puts on his hat

Let Kellie Law beware of that."

II.

" When Kellie Law gets on his cap.

Largo Law may laugh at that."

N.S.A., vol. ix. p. 317.

Place Rhymes and Sayings. 293

East Coast. —

" When Largo Law the mist doth bear,
Let Kelly Law for storms prepare."

KiLROUNiE, p. 38 ; Mackay, p. 286.

In the middle of Fife, they say :

" When Falkland Hill puts on his cap,
The Howe o' Fife will get a drap
And when the Bishop draws his cowl,
Look out for wind and weather foul."
Falkland Hill and Bishop Hill are two prominent conical
eminences in the Lomond range.

Chambers, p. 374 ; Mackay, p. 286.

Central Fife. —

" When Monimail Hill puts on its hat
The Buchan Howes will pay for that."

Mackay, p. 286.

Wind.
Pitmilly. —

" Blaw the wind as it likes
There's beild about Pitmilly dikes."
The road from Crail to St. Andrews makes an unusually
sharp turn at Pitmilly ; the country-people remark that there
is always shelter at one part of it or another, as there are
walls presented to each of the cardinal points.

Chambers, p. 261 ; Mackay, p. 287.

XX. PROVERBS.

Early Proverbs. — The Stuart kings seem to have had a
turn for proverb-making, perhaps derived from their resi-
dence in Fife. James III. died exclaiming —

" I was your King this mornin'."
James IV. was the author of the inconsistent saying —

" Do weil and set not by deeming,
For no man sail undeemit be."

James V. died at Falkland with a proverb in his mouth —

" It came with a lass, and it will go with a lass."

The lass who was to wear the Crown did not make any proverb
in the vernacular, though she was to be the occasion, or give
the occasion, for the application of more than one, as

" They never get luck who come to Lochleven,"

and " Better women weep than bearded men."

Mackay, p. 291.

Wyntoun has preserved some proverbs which may be
counted the earhest known sayings of Fife, of which the
following may serve as a sample —

" Auld men in their proverbs sayis,
Pryde gays befor and schame alwayis
Folowys this on al sa fast,
And it owre-takis at the last."

Mackay, p. 290.

Proverbs. 295

A collier is born a fortnicht before his meat."

Alluding to the custom of buying provisions on a fortnight's
credit till their wages were paid. — Mackay, p. 295.

" A reeky house an' a girnin' man
Are sure to mak' a puir thing wan."

Women's proverb of marriage. Newburgh on Tay. — A. Laing
in Folklore Journal, ii. 91.

" A woman suld na wed
Till she can win her man's bread."

Saying, more hke a proverb, well describes the custom of the
fisher-wives baiting the hooks and selling the fish.

Mackay, p. 284.

" Aye let ye'r neebour's grist alane
Till ye ha'e siftit weel ye'r ain."

[The Miller's maxim. St. Monans.] — Jack, p. 8.

Bairn's Bargain. — A bargain that may be easily broken —
a mutual engagement to overlook and exercise forbearance as
to all that has passed, especially if of an unpleasant description.
Fife ; synonymous with the phrase —

" Let-abee for Let-abee." — Jam. Die. Sup.

Barking and Fleeing. . . . This phrase is expressed in
a fuller manner in Fife. " He's hunting and hawking, but
he'll soon be barking and fleeing."

It has been said in explanation that the language being
evidently meant to express the contrast produced by ex-
travagance, it may intimate that the prodigal as it were
takes the place of his hounds and hawks. — Jam. Die. Sup.

" Bawbees are round and rin away,
A grip o' the grund is gude to ha'e."

" Uttered in the last [i8th] century by a co-heiress when
urged to sell her patrimonial property." — Alex. Laing {Neiej-
burgh-on-Tay) in Folklore Journal, ii. 91.

296 Folk Sayings.

" Better a waft o' wisdom at night, than enthusiastic
jugghn' durin' the day." {Glendookie) . — Robertson, p. 128.

" Blood without suet mak's puir puddins "

and " Better half an ^^g than a toom doup "

are two proverbs of the kitchen which were current in Fife,
and belong to the cottage, not to the palace. — Mackay, p. 278,

" Daylight has mony een " {Dunfermline).

Stewart, p. 34.

" De'il stick pride ! my doug deid o't,"

applied to foppish and conceited people {Wemyss).

Mackay, p. 280.

" Do, do ; what you do, do ! "

[i.e.] Do well whatever you attempt {Dunfermline).

Stewart, p. 69.

" Don't wear your Sabbath day clo'es on your ilka day's
back " (Thrift. Dunfermline). — Stewart, p. 10. See Weavers,
p. 301.

" Flee laigh an' ye'll flee lang " (Modesty. Dunfermline).

Mackay, p. 275.

" Gie your ain fish-guts to your ain sea-maws,"
(common all round the coast). — Mackay, p. 284.

" Haup weel, rake week"

Try every way rather than be disappointed ; a phrase bor-
rowed from ploughing, Fife. The literal meaning is. If the
horse will not go to the right hand, let him take the opposite
direction. . . .

Haup, ifiterj. A word to make a horse turn to the right.

Jam. Die. Sup.

Whenever any public official appears obviously swerving

I

Proverbs. 297

from the straight line of rectitude, there is still a trite saying
current in the East Nook : " He has gotten his loof cresht."

Jack (2), p. 107.

" He that can do no better must needs be a monk,"
is a saying ascribed by tradition to the ninth Earl of Douglas,
and probably a proverb before his time, when sent to end
his days as a prisoner in [Lindores] Abbey. — Mackay, p. 285.

" Hecb ! hech ! it's nae easy matter for the warl't when the
grun' o' the gutter gets uppermost ; " [said of one exalted beyond
his sphere, who cuts his former acquaintances]. — Jack (2), p. 107.

" Hen's care." A proverbial phrase, used in Fife, and
perhaps in other counties, to denote the exercise of care with-
out judgment. — ^Jam. Die. Sup.

" Here and were." A phrase used to express contention
or disagreement. They were like to come, or gang, to here
and were about it ; they were very near quarrelling. It is
still used in Fife . . . but mostly by old people, the phrase
being almost antiquated. — Jam. Die. Sup.

Hettle codling, a species of codhng, which receives its de-
nomination from being caught on what is in Fife called the
Hettle—

" Out of the hettle into the kettle,"
is an expression commonly used by old people in Kirkcaldy,
when they wish to impress one with the idea that any kind
of fish is perfectly caller or fresh. — Jam. Die. Sup.

" Hie'st in Court, neist the widdie,"
— i.e. nearest the gallows. — Mackay, p. 290.

" I'll no tak aff my breeks till I gang to my bed;" {Dun-
fermline). — Mackay, p. 275.

" I'll keep my seat Hke Bessie May "
is a saying known only to the denizens of the " Auld Gray
Toun " {Dunfermline). — Thomson, p. 177.

298 Folk Sayings,

" I'll tie mine ain hose wi' mine ain gartans "

and " Sell the coo to bury Tammie." (Proud Poverty.)

Mackay, p. 297.

" I hke a' things weel, and guid things best, as auld Maggy
Wud 0' the Aily [Ehe] said."

Wood, p. 200 ; Mackay, p. 293.

To Fife certainly belongs the well-known proverb —

" Ilka blade o' grass keps ^ its ain drap o' dew."
^ Keps — catches.

... Its reverse has also found a proverbial form in the
East Neuk.

" Ilka door-step has its ain slippy stane."

Mackay, p. 297.

" Like draws to hke "

is one of the proverbs which is the common property of many
places and countries. But the addition

" Like an auld horse to a fail [feal] dyke "

gives it a peculiar Scottish, perhaps Fifish turn.

Mackay, p. 278.

" Like is an ill mark."

Said to be a proverb of Falkland . . . because its natives
did not care to be compared to those of any other place ;
but it is sometimes quoted,

" Like's an ill mark among ither folk's sheep,"

which makes it a saying of the shepherds of the Lomonds or
the Ochils. — Mackay, p. 277.

" Lip and Leggin." — ^To hp and leggin, is a phrase used in
Fifeshire relating to drink in a cup or vessel. The person to
whom the drink is offered holds the vessel obliquely, so as to try
whether the liquid it contains will at the same time touch the
" leggin " or angle at the bottom, and reach the " Hp " or rim.

Proverbs. 299

If it does not, he refuses to receive it, saying, " There's no drink
there ; it'll no lip and laggin." — Hislop, p. 9.

" May the moose ne'er leave your awmrie vvi' the tear in
its e'e." {Dunfermline).- — Stewart, p. 12 ; Mackay, p. 297.

" Nane ever saw a prouder nettle than out o' a midden-head;"
[said of one exalted beyond his sphere, who cuts his former
acquaintances]. — Jack (2), p. 107.

" Seek a hole for yoursel', hke Tammas Young's bairns."

Tammas was a beadle in Cults, with a large family, who
after the wife had undressed the bairns, was wont to pitch
them into the box-bed saying, " Seek a hole for yoursel'."

Mackay, p. 270.

" Sell the coo to bury Tammie," see I'll, above.

" Tak tent in time.
Ere time be tint."
Well known in Fife. — Mackay, p. 297.

" The clergy are no craws to shoot at." [Dunfermline).

Stewart, p. 80.

" The King may come the cadger's gate." (Of Falkland
origin, and may be taken in more than one sense.)

Mackay, p. 277.

" There's aye water whaur the boatie rows." {St. Monans.)
The People's Journal, 20th June, 1908.

" The reek of Patrick Hamilton infects all it blows on " {St.
Andrews). — Maci^y, p. 282.

" The time he's lickin' meal he's no delvin' heather."
Strenuous labour on the plainest of diets [?].

F. H. & J., Sept. 12, 1906.

In Fife there is a proverbial phrase denoting expedition.

300 Folk Sayings.

although the meaning of the allusion seems to be lost among
those who use it —

" The wark gaes on hke yirdin." lYirden, an earthquake.]

Jam. Die. s.v. Erddyn.

" We are a' John Thomson's bairns."
. . . (Certainly John Thomson was a Fife man.)

Mackay, p. 292.

" We'll try't on Rab and the cat." Tradition says that
the minister's cow, having died from eating foHage, was
handed over for burial to the beadle, who had a wife and a
half-witted son called Rab. The beadle's better-half stoutly
protested against such a waste of good meat, and insisted on
putting it into her pork-barrel. " But," remonstrated John,
" it'll maybe pushen's a' ! " " Nae fear o' that," was the
reply, " but we'll try't on Rab and the cat ! " As it neither
hurt Rab nor the cat, it was duly consigned to the pork-
barrel ; and the cautious housewife's reply became a proverb
in the district regarding anything doubtful. {Forgan.)

Fleming (2), p. 125.

" Wha sits on a stane is twice fain, — fain to sit down and
fain to rise up." (Enghsh — Look before you leap.)

Mackay, pp. 275, 276.

" When the Bass and the Isle of May
Meet together on Mount Sinae." (Greek Kalends.)

Mackay, p. 289.

" Wo' to the realm that has owre young ane King."

Mackay, p. 290.

Weavers' Proverbs. Dunfermline. — Two proverbs of the
weaving trade are remembered by old residents of Dunferm-
line—

" He'll neither hap nor wind,"

and " Keep a hasp in your ain hand."

Mackay, p. 276.

Proverbs. 301

" As coarse as Cupar harn, three threads to a pund, and
each pund an oxterfuU." — Mackay, p. 270.

" The thrift o' you and a dog's woo' would mak a braw
wab." (A thriftless housewife.) — Mackay, p. 276.

" Ye're no aye gaun to the Kirk when ye gang doon the
Kirkgate " {Dunfermline). — Mackay, p. 276.

" You'll no' find that in Davy Lyndsay "
was a proverb of the time when the works of the Lyon King
were the secular Bible of the people of Fife.

Mackay, p. 290 ; Taylor, p. 90.

" Your wind shakes nae corn," said of a braggart or boaster.

Mackay, p. 275.

XXI. NURSERY RHYMES AND JINGLES, ETC.

A Fifeshire Rhyme.

" Moses and Aaron gaed to ca' the kirn,
Aaron took a sowp, and Moses gae a girn."

Rymour Club, part ii. p. 55.
Culross Jingle.

" Samuel Colvill's gone to France,
Where he hath learnt to sing and dance.

And play upon a fiddle ;
He is a man of great esteem,
His mother gat him in a dream,
At Culross, on a girdle."
It is to be noted that Culross was long celebrated for its
manufacture of girdles, that is, circular plates of cast-iron,
for toasting cakes over the fire. — Kirkton, p. 181 {note).

Besom-sellers' Cry. — The following cry used to be well
known [at Culross] :

" Buy broom besoms, better never grew ;
Bonny heather reenges, wha'll hae them noo ?
Besoms for a penny, reenges for a plack ;
An ye winna hae them, tie them on my back ! "
Beveridge (2), vol. ii. p. 217.

Herd-boys' Scolding.

" Buckalee, buckalo, buckabonnie, buckabo,
A fine bait amang the corn — what for no ?
A lippie or a peck, a firlot or a bow [boll] ;
Sorrow break the herd's neck owre a foggie knowe."

Nursery Rhymes and Jingles, Etc. 303

Cried at the top of the voice to inattentive herd-boys when
they allow their charge to stray from their pastures.

Chambers, p. 150.
Victuals in Season.

" A Januar' haddock,
A Februar' bannock,
And a March pint of ale."
Saying of the East Coast without specific locaHty.

Mac KAY, p. 283.

Jenny's Bawbee.

" And a' that e'er my Jenny had,
My Jenny had, my Jenny had.
And a' that e'er my Jenny had.
Was ae bawbee

" There's your plack and my plack.
And your plack and my plack,
And my plack and your plack.
And Jenny's bawbee.

" We'll put it in the pint stoup.
The pint stoup, the pint stoup,
We'll put it in the pint stoup.
And birl't a' three."
We have given it at length, as the words seem to prove it
referred to a children's game with small coins, of which Jenny's
was the smallest. — Mackay, p. 318.

On a Tale-bearer. Dunfermline. —
" Claik-pie, claik-pie,
Sits in the midden ;
Licks up my dirt,

And daes my biddin '."

Rymour Club, part iv. p. 135.
Tale-pyet, see Magpie, p. 27.

Children's Rhymes. — In Fife, children thus address the

304 Folk Sayings.

stalk and flower of the scabious or devil' s-bit, which they call
the curly doddy :

" Curly doddy, do my biddin',
Soop my house, and shool my midden."

Chambers, p. 204 ; Mackay, p. 295.

Certain Fifeshire children have the following standard of
value :

" Ane's nane,
Twa's some.
Three's a Curly Andrew."

The " Curly Andrew " is a rough kind of sweetmeat common
at Fifeshire fairs. It is usually made up in a thin, gilt paper
bag. . . . — S. N. & Q., p. 140, March 1902.

" Ane's nane, twa's some,
Three's a pistol, four's a gun.
Five's the laird o' Bougie's son.
An' six is curhe dougie."

, . . Purely local. Bogie being a considerable farm situated
about two miles northward of the town [Kirkcaldy].

Rymour Club, part iv. p. 134.

" As I gaed up an apple-tree
A' the apples fell on me ;
Mak a puddin', mak a pie.
Send it up to John Mackay ;
John Mackay' s no' in.
Send it up to the man in the mune ;
The man in the mune's makkin' shune,
Tuppence a pair, an' they're a' dune."

Newburgh (D. R.).

My mother had a nursery rhyme [on " Leerie " the lamp-
lighter] :

" Leerie, Leerie, broke a lamp.
And said it was a laddie ;

Nursery Rhymes and Jingles, Etc. 305

Break a stick across his back,
And send him to Kirkcaldy ! " ^

* For other versions see Scottish Notes and Queries, vol. ii. p. 112.

Another"'she repeated, when rubbing our fingers to warm
them, was":

" My father gies me milk and bread,
My mither gies me claes,
To sit about the fireside
And knap people's taes."

These rhymes may be peculiar to Fife. I have not heard
them for fifty years. — W. S., Jan. 30th, 1897.

Schoolboys' Rhymes. I mind weel that in the last half
of the " twenties " mysel' and ither laddies often ran after
" Leerie " when he began to Hcht the lamps (whale oil brewed
on the sands) as the nichts grew lang. 'Twas in Pickletillem
[Pathhead], dear to the famous " lang toun." [Kirkcaldy].

" Leerie, Leerie, Hcht the lamps,
Lang tails an' crookit shanks ;
Tak' a stick an' break his back,
An' send him to Kirkcaldy."

W.S., 6th Feb. 1897.
Cf . Kirkcaldy and Pathhead, Place-rhymes, p. 280.

" Marry now, maidens,
Maidens, marry now ;
For stickit is your Cardinal,
And sautit like a sow."

I am informed that the boys of St. Andrews, and also of
other towns in the east of Fife, are in the habit of singing
this stanza to an air, as they perambulate the streets in bands
at night. It is evident, in my opinion, that it must have
been composed in 1546, immediately after the assassination
of the Cardinal, while he was still lying pickled in the dungeons

U

3o6 Folk Sayings.

of the castle. . . . The meaning of the verse . . . is . . .
obvious. — Chambers (3), pp. xix, xx.
Cf. Chambers, p. 384.

" Maids be merry now, maids be merry now,
For stickit is our Cardinal, and saltit like ane sow."

KiRKTON, p. 407.

It is customary for youngsters at school to scribble their
names under the boards of their books, in the following
fashion :

" [Andrew Thomson] is my name ;
Scotland is my nation ;
[Dunfermline] is my dweUing-place,
A pleasant habitation."

Chambers, pp. 393, 394.

Newhurgh. — ^The schoolboys still cry " Gey [? gae] to Hackle
Birnie ! " from Haeckel-barend, the Norse spirit of the storm.
Mackay, p. 284 ; cf. Laing, p. 378.

Riddles.

" As I gaed to Falkland to a feast,
I met wi' an ugly beast —
Ten tails, a hunder nails.
And no a fit but ane." — ^A ship.

Chambers, p. no.
" Hey Jock, my cuddy,

My cuddy's owre the dyke.
An' if ye touch my cuddy,

My cuddy '11 gie ye a bite." — ^A nettle.

Newburgh (D. R.).

COUNTY FOLK-LORE

VOL. VII,

PRINTED EXTRACTS No. 10

CLACKMANNANSHIRE

I^liiilil7>

Collected by J. E. SIMPKINS

K

SIDGWICK & JACKSON, 3 ADAM STREET,\oNDON
1914

CLACKMANNANSHIRE.

I. SUPERSTITIOUS BELIEF AND PRACTICE.

Stones.

The Deil's Cradle. Dollar. — On the confines of the Parish
of Dollar, not far from Hillfoot, the seat of John M' Arthur
Moir, Esq., lies a glen, called Bumgrens. ... In this glen
there is a large stone of peculiar formation, in every way like
a cradle. It is currently believed by the superstitious in the
vicinity, that the stone, every Hallowe'en night, is raised
from its place, and suspended in the air by some unseen
agency, while " Old Sandy," snugly seated upon it, is swung
backwards and forwards by his adherents, the witches, until
dayhght warns them to decamp. . . . We stood upon the
stone about a week ago. Ivy and moss are slowly mantling
over it, a proof that it is some considerable time since the
Devil has been rocked on it. — J. C. vol. i. p. 364.

See Clackmannan, p. 343.

Wells.

The Maiden Well. Dollar.— K httle to the north of the
castle [Gloom or Campbell] is situated the glen, or pass, of
Glenqueich. Hills rising on both sides give it a very gloomy
appearance. A few stunted hazel bushes, and sometimes a
solitary " rantle tree," are the only objects to cheer the eye

3 1 o Clackmannansh ire,

of the traveller as he makes his way through the narrow and
difficult defile, rendered doubly difficult from the great quan-
tities of debris which fall from the rocks above. Near the
middle of it is the " Maiden Well." As to how it obtained
this appellation, tradition is silent. It is a natural basin of
the purest water, rising from beneath a huge fragment of
rock. Grass of a very pecuHar nature grows around its
margin. It keeps green throughout the whole year, and for
this reason it is supposed to have been a favourite rendezvous
of the fairies. The well was the haunt of a genie, or spirit,
who, when invoked, rose from it in a thin vapour, which, on
dispersing, a lady of the most ravishing beauty was revealed
to view. Many an attempt was made to carry her off, but
they invariably proved abortive. . . .

[About] the fourteenth century . . . Castle Gloom . . .
was in the possession of Ronald, one of the chieftains of the
M'Callum line. ... On Edwin [his son] attaining his twenty-
first year, his father gave a splendid feast, at which attended
knight, baron and serf. . . . Over the wine cup the con-
versation happening to turn upon the spirit [of the well] ;
Edwin flushed with wine, in an unguarded moment, said he
feared no danger, and would bring away the spirit, or perish
in the attempt. This unwary boast was immediately caught
hold of. His father tried to dissuade him from it, but his
word of honour being pledged, there remained no other alter-
native but to put into execution what he had said. Hastily
bidding them all good night, he left the castle, and began his
toilsome journey [reached the well, and thrice called upon
the spirit to appear. At his third summons the lady obeyed,
gripped hold of her rash devotee, and dragged him with her
into the depths. The story is given in modern verse by our
authority. It is not clear how far it represents a genuine
tradition.]. — J. C. vol. ii. pp. 62, 63.

Holy Wells. Our Lady's Well, Clackmannan. The
Abbot's Well, Tulhebody. — Froc. Soc. Ant. Scot., vol. xvii.
pp. 186-210.

Superstitious Belief and Practice. 3 1 1

Tides, see p. 17.

Plants.

Globeflower. Dollar. — The " bonnie lucken go wan " of
Hogg was formerly in great repute as a charm.

Beveridge, p. 290.

Birds.

The Robin and Wren.

" Harr}^ not the robin,
Harry not the wren ;
For, if you harry their nests,
You'll never thrive again."

J. C. vol. ii. p. 275,
The Magpie.

" Ane's joy,
Twa's grief,
Three's a wadin,
Four's death."
The magpie was (and is ?) considered by the superstitious
an ominous bird — a messenger of good or evil. ... In our
boyish days, when we went a fishing, should two of them
cross our path, we not infrequently turned home, for, if we
persisted in going, we were quite sure to be unsuccessful.

J. C. vol. ii. p. 275.
Cf. Folk-Lore, vol. ix. p. 286.

GOBLINDOM.

Fairies. Craiginnin Farm. — Nearly seventy years ago,
David Wright rented the farm of Craiginnin. His servants

3 1 2 Clackmannanshire.

on cutting the grass of the meadow, were in the custom of
leaving it to the management of the fairies. These aerial
beings came from Blackford, Gleneagles, Buckieburn, etc.,
and assembling on the summit of the " Saddlehill " descended
to their work among the hay. From morning till evening
they toiled assiduously. After spreading it out before the
sun, they put it into coils, then into ricks, when it was con-
veyed into the adjacent farm-yard, where they built it into
stacks. This kindness of the fairies David Wright never
forgot to repay, for, when the sheep-shearing came round,
he always gave them a few of the best fleeces of his flock.
He flourished wonderfully, but finding his health daily de-
clining, and seeing death would soon overtake him, he im-
parted to his eldest son the secret of his success, and told
him ever to be in friendship with the " gude neebors." The
old man died, and was succeeded by his son, who was at once
hard, grasping, and inhospitable. The kind advices and
injunctions given him by his father were either forgotten
or unattended to. Hay-making came round, but young
Wright, instead of allowing the " green-goons " to perform
what they had so long done (thinking thereby to save a few
fleeces), ordered his servants to the work. Things went on
very pleasantly the first day, but on going next morning to
resume their labour, what was their surprise to find the hay
scattered in every direction. Morning after morning this
was continued, until the hay was unfit for use. In revenge
for this, he destroyed the whole of their rings, ploughed
up their green knolls, and committed a thousand other
offences. He had soon reason, however, to repent of these
ongoings.

One day the dairymaid having completed the operation of
churning, carried the butter, as was her wont, to the " butter
well," on the east side of the house, to undergo the process
of washing, preparatory to its being sent away to the market.
No sooner had she thrown it into the well, than a small hand
was laid upon it, and in a second the bright golden treasure
disappeared beneath the crystal waters ! The servant tried

Superstitious Belief and Practice. 3 1 3

to snatcli it ; but alas ! it was lost — irrecoverably lost for
ever ! and as she left the place a voice said :

" Your butter's awa'
To feast our band
In the fairy ha'."

The horses, cows, and sheep, sickened and died ; and to
complete all, Wright, on returning from a Glendevon market,
night overtook him in the wild pass of Glenqueich. He wan-
dered here and there, and at last sunk into a " well-e'e," in
which he perished. After his death the farm-house went
gradually to demohtion, and its bare walls are now only to
be seen. — J. C. vol. ii. p. 276.

Muckhart. — ^The Holeburn, an insignificant stream in the
parish of Muckhart, takes its rise among the Ochils, and after
a somewhat rugged course . . . runs down the centre of the
Gowan Dell, and well does this place merit such a pretty
cognomen, for a more beautiful spot cannot well be found.
One or two cottages, with gardens attached, stand at the
bottom of it ; and during a visit last year we had the pleasure
of hearing an old woman, one of the inmates, relate the follow-
ing tradition :

" Its mony years since an awfu' drooth happened in this
kintra, which turned a' oor bonnie green fields and hills as
broon as a docken, and as dry as poother. Everything was
quite withered, and really the thing appeared sae judgment-
like, that some fasted, some prayed, and ithers were thrown
into a state bordering on despair. The vera streams and wells
were nearly a' dried up. This drouth continued for twa
months, in which time a great mony fine kye dee'd, and like-
wise sheep ; and by the loss, sma' farmers were reduced to a
state o' perfect poverty. The fairies, puir bodies, did a' in
their poor [sic] to assist the distressed, and it was strange that
their rings and hillocks never suffered in the least frae the
heat, but on the contrary, remained fresh and green as ever.

" In this sad time, there was a man o' the name o' Craw-
furd, wha had obleeged the fairies on several occasions ; and
weel can thae folk repay a benefit, and weel can they revenge

314 Clackmannanshire.

an injury. He was the best man (I have heard it said) that
ever Hved, for he could never bear to see his fellow creatures
want, and as lang as he had a bawbee to spare he never held
in his hand. His three kye had perished, and they being the
principal thing he depended upon for the support o' his wife
and family, it was no wonder that he became sae dooncast.
As he was sitting ae night by the side o' the fire, after a' the
family had been bedded, planning a thousand schemes, nae
doot, how he might be enabled to keep in his ain hfe and the
lives o' them that were depending upon him, a " hugger "
[purse] cam doon the lum and fell at his feet. He lifted it
up, and finding it very heavy, opened it. His astonishment
was great when he fand it fu' o' goud pieces, and at the bottom
was a sma' bit o' paper, wi' the inscription —

" Tak' the goud and buy a koo,
You minded us, we've minded you."

" Next morning, Crawfurd trudged away, without telHn' his
wife ony thing about it, to a rich farmer about Kinross,
whaur he laid out part o' his siller in buying twa fine kye,
which he brocht hame. But in buyin' them, he hadna con-
sidered hoo they were to be kept, and he fand himsel' as far
back as ever. But the fairies sune settled that matter, for
they tauld him to drive them here — ^which at that time was
a' covered wi' rashes, whins, and briers. Crawfurd kent the
place fu' weel, and was gaun to laugh at the proposal, but
hafflins afraid lest he should offend those wha had been sae
gude to him, he drave his twa kye awa to the Dell. If he
was surprised at his present o' goud, he was quite dumfoon-
dered at the changed appearance o' the place. Every bush
and weed had disappeared, and in their stead sprung up a
beautiful crop o' the richest and finest grass. The twa kye
gaed here, week after week, and month after month, and still
there was nae sign o' the grass either withering or growing
bare. Each o* the kye yielded atween saxteen and auchteen
pints o' milk a day, and the butter made frae it surpassed
ony thing o' its kind. The fame o't spread far and wide,
and folk cam frae a' airts to get it. The neighbours began

Superstitious Belief and Practice. 3 1 5

to grow jealous o' Sandy, and in a short time he had mony
enemies, wha, thinking they wou'd get on as weel as him,
turned their kye into the Dell. But what did it matter ?
Not a single koo but Sandy's ga'e a drap o' milk ! The
drooth, hooever, ended, and show'rs again fell in great abun-
dance, sae that the kintra began to recover what it had lost.
Sandy gaed on prosperously in the warl', never fa'en back
a-day, and after layin' up a gude wheen bawbees, and leavin'
his family in easy circumstances, he was gathered to his
fathers, and lamented by a' wha had tasted o' his gudeness.
His wife sune followed him, and the bairns were left weel
provided for. As for the Gowan Dell, it has jist the self
and same appearance enoo as it had that morning on which
the twa kye o' Sandy's first set fit within it ! "

J. C, Edinburgh, pp. 40, 41.
Menstrie. — ^The beautiful district of Menstrie was formerly
honoured by the presence and presidency of a fairy, which,
within the recollection of people still alive, was expelled from
her favourite haunts by the intrusion of a very different
spirit — the genius of agriculture and commercial enterprise.
In peculiarly dark and stilly nights, however, it is believed,
that, " like a ghost revisiting the pale ghmpses of the moon,"
this delicate spirit occasionally returns to her abandoned
territory, and laments the devastations which have been com-
mitted in her absence by stone-fences, cotton-mills, and the
copse-destroying plough. Many, moreover, assert that she
has been heard to vent her sorrows in the following affecting
stanza :

" Oh, Alva woods are bonnie,
Tilliecoultry hills are fair ;
But when I think o' the bonnie braes o' Menstrie,
It maks my heart ay sair."

But there happen to be twa stories to this rhyme.

Chambers, 1826 Ed. pp. 5, 6. [Cf. p. 316.]

" An honest miller once dwelt in Menstrie. He had a very
bonnie wife, and the fairies takin' a notion o' her, carried her
awa'. The puir man was much cast doon at the loss o' his

3 1 6 Clackmannansh ire.

wife, mair especially as he heard her every morning, chanting
aboon his head (but he could na see her) :

" O ! Alva woods are bonnie,
Tillicoultr}' hills are fair ;
But when I think on the braes o' Menstrie
It maks my heart aye sair,"

" RiddHn' caff (chaff) ae day at the mooth o' his mill door,
he chanced to stand upon ae fit, as the hens do in rainy weather
— the enchantment which bound his wife was immediately
broken, and lo ! she stood beside him. The Miller o' Menstrie
had a brither in misfortune — the drucken Sautman o' Tulh-
body. His wife was continually fiyting upon him for his
misconduct, but a' she said fell like rain in a desert, and
produced nae effect. Seeing she could na be happy wi' him,
she prayed that the fairies might tak' her awa'. The fairies
took hold of her in a twinklin', and up the lum they flew
singin' —

" Deedle linkum dodie,

We're aff wi' drucken Davie's wife,

The Sautman o' Tullibody."

They carried her to Cauldhame — the palace o' the fairies —
whaur she lived hke a queen. " Blude," they say, " is aye
thicker than water," and the wife asked permission to live
wi' her husband again. This was granted, and as she left
the fairies, one of them presented her wi' a sma' stick, saying,
" as lang as ye keep this, your gudeman will drink nae mair."
The charm was successful. Davie becam' a sober man, and
the gudewife never forgot the kindness o' the fairies.

J. C. vol. ii. p. 275.

Cf. Chambers, pp. 258 and 322.

The Black Laird of Dunblane returning late one night from
Alloa, met in Menstrie Glen with the Fairies, who invited him
to go with them. They mounted bundles of windlestrae, and
he a plough-beam left in a furrow. Crying " Brechin to the
Bridal " they flew thither through the air on white horses,
entered a mansion where a banquet was prepared, and ate
and drank, invisible to the guests. Then crying " Cruinan

Superstitious Belief and Practice. 3 1 7

to the dance ! " they passed out again through the key-
holes " hke a sough of wind " and went in the same way to
Cruinan. At length, the Laird could not help exclaiming,
" Weel dune, Watson's auld plough-beam ! " and at once he
found himself alone, astride of the plough in the furrow
whence he started.

Abridged from Fergusson (2) , pp. 34-40.

Brownies. Boghall Farm, Dollar.

" There were audit sturdy ploomen
On the farm o' Bogha' ;
But Brownie in ae nicht.

Wrought mair than them a'."
The Brownie was very like a man in shape. All his body
was covered with brown hairs, hence his name. He possessed
great strength ; slept all day and worked all night, when the
whole farmhouse was hushed in slumber. He was very harm-
less, and had more of a forgiving than a revengeful turn of
mind. His meat was sowans and sweet milk, while his bed
consisted of straw made up in some cozie corner of the bam.
To the Farm of Boghall, near Dollar, Brownie rendered
essential services ; but it happened one very severe winter,
when the snow lay deep upon the ground, and the frost was
so intense as to freeze every running stream and well, that
the " gudewife," afraid that her friend the Brownie would
die, and quite ignorant that she was doing wrong, laid down
some warm blankets upon his couch of straw. On seeing
this, he straightway departed from the place, saying :
" To leave my old haunts, oh ! my heart it is sair,
But the wife gae me blankets — she'll see me nae mair ;
I've work'd in her barn, frae evening till day,
My curse on the blankets that drove me away,
All the boon that I asked were my sowans and strae.
But success to Bogha' although Brownie's away."

Whether owing to Brownie's departure, or " Fortune's way-
ward freaks," Boghall, it is well known, was never the same
again, and even at the present day, it is little better than a
wilderness. — J. C. vol. ii. p. 275.

3 1 8 Clackmannanshire.

«

Glendevon. — ^The goodman of a farmhouse in the parish of
Glendevon left out some clothes one night for the brownie,
who was heard during the night to depart, saying, in a highly
offended tone :

" Gie brownie coat, gie brownie sark,
Ye'se get nae mair o' brownie's wark ! "

Chambers, p. 325.

Water-kelpy. Rumbling Bridge. — ^The spirit of the waters,
who, as is vulgarly believed, gives previous intimation of the
destruction of those who perish within his jurisdiction, by
preternatural Hghts and noises, and even assists in drowning
them. — Kennedy, vol. i. p. 271.

Ghosts.

A Murderer's Ghost. Pitfairen. —

" Frae the auld elm tree.
On the tap o' the knowe,
A seed shall fa' aff,

Whilk a tree shall grow ;
And a craddle it shall mak.

To rock the wee bairn,
Wha'll conjure the ghaist
That haunts Pitfairen."

Pitfairen is situated on the south bank of the river Devon,
and consists of a few miserable tiled houses, inhabited by
colliers, miners, and others. Two or three hundred years ago,
the inhabitants of this place, as well as those of the surround-
ing districts, were thrown into much alarm and consternation
by the nightly appearance of a ghost, or apparition, as if
newly risen, with its cerements, from the grave, going round
and round an old elm tree repeating, in a low but audible
voice, the above lines. It came to pass at last that an elm
tree did grow near the one mentioned ; but whether it had

Superstitious Belief and Practice. 3 1 9

sprung from the seed, or had been planted there by the hand
of some superstitious person, was never fully understood.
After attaining considerable magnitude, the proprietor upon
whose ground it grew ordered it to be cut down and given
to a wright in the neighbourhood, who after it had lain a
long time in his wood-yard, received an order to make a
cradle. Putting implicit confidence in the veracity of the
prophecy, and thinking the fulfilment of it at hand, he, un-
known to any one, made the cradle from the identical elm
tree. The child who had been rocked in it gave proofs of
great knowledge at an early age, and when he had reached
his fourteenth year entered a religious house to study for the
church. Paying a visit to his parents, after a long absence,
the wright, who was now an old man, let " the cat oot o' the
pock," telling what he had done. Naturally of a bold dis-
position, the young man, providing himself with " book and
candle," repaired after nightfall to the spot, where he received
the following revelation :

" For the sake of gold I became a murderer. Wealth could
not procure me happiness. I died, and since that time my
restless spirit is compelled to wander here — the scene of my
crime — until my guilt be made known to the world. When
morning comes, dig downwards to the root of this tree, and
you will find the bones of the murdered person. Remove
them from hence, and then I shall have peace." Saying this
the ghost began its weary rounds again. As directed the
young man, with a few of the inhabitants of the hamlet, dug
around the tree. A great number of bones were discovered.
These were carefully collected, and carried to the adjoining
churchyard, where they were buried. The ghost was never
seen afterwards. — J. C. vol. ii. p. 273.

Witchcraft.
Witch-burning. Dollar. — ^Towards the end of the last

3 2 o Clackmannanshire,

[17th] century, a man was burnt for a wizard, at the foot of
the Gloom Hill, not many yards from the town of Dollar.

O.S.A., vol. XV. p. 167.

Witches' Trysts. Dollar.—

" In Quarrel burn
The witches meet.
Syne through the air

They scour fu' fleet.
They flee ! and they flee !

Till they reach ' Lochy Faulds/
Whaur auld Nick in person
His tribunal haulds."

Sixt}^ years ago, " Quarrel-burn " was a famous rendezvous
of the witches of Dollar. They met in the evening, and when
the necessary preliminaries had been entered into, they
mounted their broomsticks and rode through the air until
the^^ reached " Lochy Faulds," situated at the foot of Gloom-
hill. An oak tree whose twisted and moss-grown trunk has
stood the blasts of many winters still marks the spot where
these hags held their midnight revels. Beneath its spreading
branches there is a round circle of brown earth, upon which
neither grass nor any vegetation ever grows. People said
some " black deed " had been committed there. Others said
that fire had been the cause of it. Tradition, however, tells
a different story. The witches having been informed that a
farmer had spoken rather disrespectfully of them, on account
of the death of some of his cattle, they determined on ven-
geance. An opportunity soon offered, and the farmer was
carried away to " Lochy Faulds," to stand his trial before
the tribunal over which his Black Majesty presided in person.
On reaching the place, he was told to disprove what had been
reported of him, or, if he failed in doing so, they would deal
with him as they thought proper. The farmer stood up and
protested his innocence ; but his accusers, not being at all
satisfied, told him that he must give them some proof before
they could beheve him. Scarcely able to speak, the poor

Superstitious Belief and Practice. 321

man in a fit of desperation said, " May a round ring encom-
pass me, and may grass never grow upon it any more, if I
am not innocent of the crime laid to my charge." Wonderful !
The thing happened ! We are not told what became of the
farmer.

. . . " In a small cottage, on the summit of Sheardale Braes,
lived a man named Patie M'Nicol. He was a wee booly-
backit body, and wore aye a blue coat, plush waistcoat and
knee-breeks, and a " Tam o' Shanter " bonnet, wi' a red tap.
It was darkly hinted that he was in league with the witches.
He never wrought ony, but yet he always had plenty. The
Bible he would not read, nor allow a religious book to enter
his door. The minister (Mr. Couples) hearing this, went to
him, and endeavoured to show him the errors of his ways ;
and so far succeeded as to get Patie to tak' the present o' a
Bihle I Every Sunday after this saw Patie at the kirk ; and
although the distance he had to walk was about three miles,
yet he was never absent, unless sickness prevented him. He
was quite a changed man. But mark his punishment. He
had ga'en awa' oot, in the gray o' the gloamin', to tak' a
walk. Suddenly a soughin' soun' cam ower his head, and
immediately he felt himself lifted from the grun', and carried
thro' the air wi' an awfu' velocity. Neist mornin' he was
found, half dead wi' cauld and hunger, on the very tap o'
' Sea Mab,' among the very highest o' the Ochils. He was
ta'en hame, but he never got the better of his unmercifu'
treatment. He had na a day to thrive, and he dwined awa'
like snaw aff a dyke, until he sunk into the grave.

" The next object of their machinations was the worthie
divine wha had been instrumental in bringin' Patie to a
knowledge of the richt. Noises and lood screams were heard
in a' the corners o' his house, and when he gaed to see what
was the matter, he could see naething ! Ae time, in par-
ticular, the noises were heard to such a degree that the minister
was obliged to leave his hoose in the Middle Bank, wi' naething
but his sark on. He ran doon to a sma' cot, ca'd the Willow
Wands, a muckle black boar following him a' the way. Mat-

X

32 2 Clackmannanshire.

ters, however, did na end here, for on the Sunday following,
as he was gaun awa' to the kirk, things like planks o' wood
rowed doon afore him a great part o' his way ; but he being
a God-fearin' man, withstood a' thae demonstrations and
baffled Satan completely." — J. C. vol. ii. pp. 273, 274.

Trial for Witchcraft. Alloa, 1658.— At Alloway, the
elevint day of May 1658 yeires, — Margaret Duchill, indweller
in Alloway, for syndrie delationes agaynst her to the minister
be severall eldars, of her scandalous cariage in the sinne of
witchcraft, was cited before the Sessioun the said day, and
efter the delationes was read to her before the Sessioun, sche
denyat ym, except that sche confessed that sche had said
to Wilham Moresone, elder, that if they sould tak and burne
her there sould better wyves in Alloway nor her be burnt
with her. Upon wch confessioun, with many presumptiones
agaynst her, the minister and eldars sends ane letter to the
justices of the peace, with ane of the eldars and clerk of the
Sessioun, who returned ane order direct to the constables of
Alloway to secure her person in close prison, and ane guard
night and day attending her, and eftir several visits maid be
the minister and some eldars with many gude exhortacions
and pithie prayers, with several demands concerning yt sinne
of witchcraft, sche did at last confess as follows :

First, — ^That sche hes beine in the devill's service thir
twentie yeire by gane, and being askit qr she mett first with
him, who answert, in Isobell Jamesone's little house, qr sche
dwelt herself all alone, and who came into me to the said
house in the likeness of a man with broune cloathes and ane
little blak hatt, who asked hir what ailleth you, sche ansrit,
I am ane poore bodie and cannot get qron to live. He said
ye sail not want if you will doe my bidding, and he gave me
fyve shilling and bade me goe buy ane pek of meill with it,
and I went to the tron and bought ane pek of peis meill with
it, and it was gude money. I brought it home and bakit
bannoks, and he sent me for ane chapine of aill and wee did
eate and drink together, and yreftir I went to the causey

Stiperstitious Belief and P7^actice. 323

and span on my rok till night. And qn I came in he was
in the house and bade me close the doore. . . . Thereafter
he said to me Maggie will yee be my servant ? And I said
I wold be his servant. Then he said ye must quyte God
and yor baptisme, which I did and he gave me his mark
on my eyebrie by ane nip and bade me qnsoevir ye wold have
me, call upon me by my name Johne and I sail nevir leave
you, but doe anything to you that ye bide me, therefter in
the ... of the morning I convoyed him doune the cow-rig
where he vanished from me.

Secondlie. — Sche being asked what evil sche haid done in
the said service the said 20 yeires, sche anserit, the first wrong
yt ever sche did was to Bessie Vertue, and being askit qt
wrong she did to her, sche ansrit sche took her lyfe, and being
asked what way she took her lyfe and for qt cause, sche ansrit
that sche and I discordit at the pow [pool] of Alio way bearing
coalHes, and I went to the divell and sought amends of her,
and he said to me qu will you have your will of her, and I
said her lyfe. Then said he goe to her house and tak her
be the hand and sche sail nevir doe any more gude ; which
I did, and sche presentlie took sickness qrof sche died.

Thirdhe. — Sche confessed she wes the death of Janet
Houston, spous to Johne Duthie, wabster, and being asked
qrfore sche did yt to her, she ansert, sche wes auchtand
[owing] me ten merks and wold not pay me, and qn I craved
her sche said sche cared not for me. I went and complained
to the divell and sought her lyfe, who bade me go to her the
moriie and crave her agayne and if sche pay you not, take
her a dunse [slap] upon the back and sche sail nevir doe any
more gude which I did and sche pyned away . . . sche died.

FourthHe. — Sche confessed sche wes the death of Johne
Demperstone's daughter, who was about twelf yeires of age
or yrby, who being asked what ailed her at yt young lass,
sche ansert, T going allong the bridge of Alio way sche running
by me touched me, and I said what ailleth the lass to touch
me, and sche ansrit, away witch thieff. I went to the divell
and sought amends. He bade me the first tyme I saw her

324 Clackmannanshire,

to tak ane tug of her arms and sche sould bleed to death,
which I did and the lass went home and presentlie bled to
death. And she being asked be the minister how could ane
tug of ane arme or ane dunse on the back or shaking of hands
be the death of any bodie, sche ansrit that after she gatt the
word from Johne, her master, she wold have done it to the
greatest man or woman in the world.

Fyftlie, — Sche being asket what were the women yt sche
said if sche were burnt sould be burnt with her, sche ansrit
that sche had beine at severall meittings with the divell and
S5mdrie women with her, and being asked who they were
sche ansrit that one night at twelf a clock at night Elspeth
Clark came to her house and took her out to the crofts of
Alloway qr they mett the divell.

She did likewyse declare that Jonet Black came one day
to William Moresone's house desyring two pennyworth of
snuff, and because sche haid no money to pay for it he wold
not give her the same, and for wch cause the same night
sche conveined with herself, Bessie Paton and Margaret
Talzeor, Catherine Rainy, and me the said Margart Duchill,
and wee all being togither found the said William Moresone
at his owne baksyde, whom we did violentlie draw by arms
and shoulders through yce and snow to Walter Murray's
barne, where we thought to have drowned him in ane hole,
but he crying God be merciful to me, they all fled from him
but myself, who came home at his back like a black dog.
But he saw me not. All which the said William Moresone
did diverse tymes long before this, declair that he was mighthe
fearit but never knew till this confession.

Sixtlie — Sche did hkewyse declair sche was at ane meitting
with Jonet Black, Bessie Paton, Margaret Talzeor, Catherine
Rainy, Margaret Demperston, and Elspit Black warnit them
ay to meittings in the crofts of Alloway with the divell, qr
they dancit in others hands with the divell present going
up and downe among them, some of them singing, some of
them dancing, and Bessie Paton leading the ring. . . . And
the last meitting was at Andrew Erskyne's brewhouse doore

Superstitious Belief and Practice. 325

within this ten days, and being chased be ane James

about elevine o'clock in the night we went ... all home. Sche
confest ane melting in the Cuningar of all the sevine with

the divell in the likeness of catts, who went to the and

destroyed ane kow to Edward Burnes. Ane other meitting
one night and they went to TuUibodie and killed ane bairne.
Anoyr meitting and went to bow house and killed ane horse
and ane kow to WilHam Monteath. Ane other meitting and
they went to Clakmannan and killed ane child to Thomas
Bruce. Ane other meitting and they went to Caldone's and
was the death of two bairnes of his.

Subscryvit, J. Meldrum, Sess. Clerk of Alloway.

The leaves of our parish record, containing the end of this
queer concern, have unfortunately been destroyed or stolen,
or lost. — Crawford, pp. 137-141.

Alloa, 1658. — Another paper was presented to the Presbytery
by Mr. John Craigengelt, younger, minister of Dollar, bearing
the confession and examination of Margaret Talzeor, Bessie
Paton, Jonet Black, and Kathrine Rainy, all in the parish of
Alloway, who were apprehended by order of the Justices of
the Peace, partly on the deposition of the said deceased Mar-
garet Duchill, and partly on presumptions, and partly upon
mala jama. " At Alloway the third day of June, 1658.
Present, the Laird of Clackmannan and the Laird of Kennett,
justices of peace, Mr. Harie Guthrie, minister at Clackmannan,
Mr. Johne Craigingelt, Minister at Dollar, wreitar heir of,
Mr. James Cunningham and Thomas Mitchell of Coldon
eldars of the Kirk Sessioun of Alloway, and Johne Kerrie,
Elder of the said Sessioun."

Margaret Talzeor, on being asked whether she was guilty
of the sin of witchcraft, " Ansorit yes. And it wes about three
yeires since in the winter tyme in the day tyme, without the
house in the way to the heuch Margaret Duchall being with her
at Bagrie burne, the divell appeired in the likeness of ane young
man in blak cloathes, and bade her renounce her baptisme,
which she condiscendit to doe, whereupon he promised that
she sould nevir want, and bade her call upon him when she

326 Clackmannanshire.

stood in neid, by the name of Johne." She acknowledged that
she renounced her baptism upon her knees, after which he gave
her his mark. The devill appeared another time, in the
presence of the other women already named, and that Margaret
Duchall " came to her in the likeness of ane catt," and after-
wards appeared in her own shape. The next meeting was at
midnight in Bodsmeadow, about a quarter of a year since,
when . . . the witches danced, " and that James Kirk at the
back of the greine wes present and played on ane whistle, and
that their language wes not our ordinarie language." Along
with Jonet Black and Bessie Paton, Margaret Talzeor went to
the Bowhouse and " went in at ane hoU in the byre door,
and that the nixt day ane horse and ane cow died, and that
she was in the Cuningar (yaird) this winter, in the time of
snow, the divell being present in his former likeness as ane man,
and there wes present Bessie Paton, Jonet Black, Kathrine
Rainy, and Margaret Duchall. Jonet Black, she affirms, said
that she wes the death of ane bairne in Tullibodie of Marie
Moreis and that Margaret Duchall told her that they were at
Clackmannan and killed ane bairn to Thomas Bruce. And
that when they mett, Sathan calls the roll, and her name
wes Jonet, given to her at the first when she renouncit her
baptisme and interest in Jesus Chryst. And that Satan mett
with her in the likeness of ane rouch dog that night when
Jonet Grott died, and Margaret Duchall, Kathrine Rainy, and
Jonet Grott wes with him, and they came to her in the night
in the last where she lay, and they went in to Androw Thom-
sons house at his back door, and they took out the fusson
(strength) out of his wheat bread, and that Jonet Groatt, who
died that night, took the bread and gave evrie one of them ane
peice bread, which she took with her and did not eat nor ken
what came of it, and that she was at the head of Thomas
Mitchells yeard eftir that they haid comed from the burne,
[. . .] and that the divell went first up in the likeness of ane
little man, Bessie Paton nixt, and Kathrine Rainy and Jonet
Black in at ane hoU of the back door, and that she and Mar-
garet Duchall stayed doune the stair and went not in ; and

Superstitious Belief and Practice, 327

that also there wes ane gentlewoman with ane black pok
whom she knew not and wes nixt the divell, and that Bessie
Paton knew her ; and that the divell appeired lyke ane bis-
some to her since she came to this house, and that he promised
that she sould not be burnt. That she wes there but once, and
that Jonet Blak haid the meall to be casten first on the dog
then on the bairnes. And that Jonet Millar in Tullibodie told
her that the divell haid appeired to her, yet the said Jonet
knew not that she was ane witch. And being furder prest
concerning that gentlewoman that haid the black pok, greine
waistcoatt and gray tallies, ansorit that she could not tell
what she wes, because her face wes covered, but that Bessie
Paton knew her, because she wes nixt to her." Being again
pressed to tell the name of this mysterious gentlewoman and
if she was afraid to tell it out publicly to whisper it "in the
Laird of Clackmannan's ear and the Laird of Kennett's, she
ansorit that she could tell nothing but what others said to her,
and that she would whisper, which she did."

Bessie Paton denied that she was a witch, and repudiated
what had formerly been written. Jonet Black denied using
charms, but told of certain meetings referred to by the others,
at Bodsmeadow and Dickie's land. The third time of meeting
was before the Kirk door, " and danced throuch the zealt "
(gate). [. . .] Kathrine Rainy confessed she met with Bessie
Paton, Jonet Black, and Margaret Duchall, and " they went
to Thomas Mitchell's house and returned to Bodsmeadow, and
there saw ane man in gray cloathes, with ane blew bonnett,
and that she saw ane woman with ane blak pok and gray
gowne, and ane greine waist coatt, [. . .]. She confessit that
the man with gray cloathes and the blew bonnett took her
by the hand and asked her if she wold be fied [feed] . She said
that she cared not. This wes at that meeting up in bods-
meadow, and that his hand wes cold, and when she fand it
cold that she wes fearid and took out her hand agayne. She
thought he wes not righteous. She thought that it wes the
divell, and she said that she sained herself. This is the
truth of what wes confessid by the saids persones before the

328 Clackmannanshire.

foimamit judges and persones present, which I, Mr. Johne
Craigingelt, Minister at Dollar, appoyntit b}^ this meeting to
write, doe testifie by this my subscriptioun. Subscryvit thus
Johne Craigingelt."

The four women mentioned were re-examined by the Presby-
tery. Margaret Talzeor repeats her former statements, and
admitted that she renounced her baptism " by putting her
one hand on her head and the other on her foote and renuncit
her baptisme from God to that man which she knew not at
first to be the divell, but she knew him to be the divell before
they partit at that tyme." Bessie Paton denied having " made
any pactioun with the devill." She admitted having gone to a
certain " Sybie Drummond and desyrit her to come and helpe
Elspett Bryce, who wes then travelHng in chyld birth about
19 zeires since, and that the said Sybie refusit to goe with her
because, said she, the said seik woman wold doe no gude.
But bade putt a look (?) salt in her mouth and a sowp south
running water, and a look of a mole hill on tilled land, and give
her. And that the'deponer told this cure to Jonet Baxter,
servant to the said seik woman, and David Carron her husband,
and that the seik woman forsaid died shorthe there aftir."
Bessie Paton and Margaret Talzeor were confronted with one
another, and the latter asserted " in the said Bessie her face "
that she had been at certain meetings with other witches, but
Bessie maintained " she was never at any of these meetings
bodihe." [. . .].

Kathrine Rainy tells her story, mentioning the woman with
" the black poke," and the " gross round woman " who was
dressed in a white coat, and how the man in grey clothes
asked if she would be feed. On being brought face to face with
Bessie Paton, Kathrine Rainy affirmed she was one of them,
which the other as stoutly denied. [. . .].

Jonet Black confessed to having meetings with the other
witches, and details the circumstances. [. . .]. Furder she
said that Bessie Paton trystit her to all the said meetings, and
being confrontit with her averred the same in her face. Yet
the said Bessie denyes the same [. . .]. Furder the said Bessie

Superstitious Belief and Practice. 329

Paton declaired that David Ventie, James Maknair and James
NicoU did torture her by putting stones on her bak and feete
and burnt her legs with fyre (which she sayes ar not yet
whole) and that they did it to mak her confess " [. . .].

The judges, before whom the case was tried, were the Rev.
Matthias Symson, Minister of the Second Charge, Stirhng ;
Major-General James Holbume of Menstrie, who had been
Governor of Stirling Castle, and fought against Oliver Crom-
well ; Sir Charles Erskine, 4th son of the seventh Earl of Mar
by his second wife, Lady Marie Stewart, daughter of Esme,
Duke of Lennox ; Mr. Robert Bruce of Kennet, and David
Bruce of Clackmannan, all Justices of the Peace for the
County of Clackmannan. The trial took place in June, 1658,
and it is incidentally disclosed that one of the witches died in
prison, while three were burned.

Fergusson, pp. 94-104.

Accusation of Witchcraft. Alloa. — 1651, Nov. 29th.
The quhilk day compeirit John Pratice who was complained
of by Helen Morice for sclandering her mother's name by
calhng her a witch and that the divel rode on her. . . . Or-
dained to make repentance on a stool before the pulpit the
next Lord's day. — Crawford, p. 118.

Discovery of Witchcraft. Alloa, 1651. — One instance
however, of the power and potency of the charms of the last
of the Tullibodian witches is fresh in the memory of a number
of people. . . . That salt being discovered at a stable door
in which a horse had died, the heart was taken out of the
dead bod}^ and fried, in order to discover the person who
was supposed to have occasioned the animal's death.

1651, March i6th. — ^The quhilk day compeirit John Thom-
sone elder, who was delated by David Anderson for coming
to his door in the morning and casting down some salt there,
which he alledged was for a charm or witchcraft. The said
John Thomsons confessed that he went by his door that
day, but dennies that he came neer his door. David Anderson
sayed that Helen Kerr saw it. Ordained to be summoned.

330 Clackmannanshire.

March 23rd. — The quhilk day compeirit Helen Kerr who
being sworn declares that she was standing in the door, and
when she saw John Thomsone coming towards the door she
told her master, and he cam to the door and fand salt there.
John Thomsone still denies that he cam neir the door neither
cauld this witness say that he threw down any salt, and she
being servant to the complainer, it is delayed to see if there
can be any further lyght gotten on it.

Crawford, pp. 117, 118.

Discovery of Thieves. Alloa, 1649. — ^The superstitious
observance recorded in the following minute has by no means
become extinct amongst us, and it is only within the last year
or two that a well-known fortune-teller died in Alloa who
partly lived upon the credulity and ignorance of her compeers
in humble life.

October 14th, 1649. The said day John Gibsone and Agnes
Hamiltoune being summoned compeirit who being accused for
consulting with a dumb man in Stirling for some yarn stolen
from him, — ^and the theft of a web of cloth stolen from her —
Agnes Hamiltoune confessed her fault and was sorry for it,
but John Gibson denied that he consulted therefore, witnesses
ordained to be summoned against next day.

October 28th. — ^The said day it was proven that John
Gibsone did consult with the dumb man Christie in Stirling
and ordained both him and Agnes Hamiltoun to make their
pubhc repentance. — Crawford, p. 116. [Cf . ante, p. 118.]

Healing by Magic Art. Clackmannan, i6th July, 1700. —
John Scobie, younger, in Clackmannan, was called, who being
of age thirty-eight, was sworn and interrogated if he went
up with his uncle to a south-running well at Grassmainston.
Deponed that he did go up with him, alone, the first night,
and as his uncle was casting off his clothes at the well, the
deponent saw a black man . . . coming from Kersemill ;
and when he came to the head of Robert Stupart's folds there
was a great squealing among the cattle. Also, when deponent
had his uncle down to sprinkle him, he saw a brindled cat

Superstitious Belief and Practice. 331

come out from among the corn within a httle distance from
him. He put magic powders upon his uncle when he was
naked, which he had received from his said uncle's wife,
Margaret Bruce, who remarked to the deponent that the
woman who directed [them] " would get a flee before he came
back"; and that, at his return, at Goldney, he heard a terrible
noise as of coaches, and that he was dripping of sweat when he
came into the house. The said Margaret had forbidden them
to speak in going or coming, which injunction they observed.
When they came to call the deponent to go the second night
he refused, till the deceased Robert Reid came and took him,
and the3^ both went with him, and saw the black man and
the cat, and heard the cattle squeal as aforesaid ; and, when
they were coming back again, there came a great wind upon
the trees on the side of the Devon ; and, when he was crossing
the Cartechy Burn his uncle's foot slipped and he fell in the
burn. Thereupon Robert Reid said, " The cure is lost. There
is no helping of you now ! " And so they spoke from thence-
forth till they came home ; for Margaret Bruce, the said
James Scobie's wife, told them that if he fell into the water
he would not be cured.

The witness further added that when they told Margaret
that her husband had fallen into the water, she wept. —
Lauchlan MacLean Watt, The Scotsman, Edinburgh, Feb.
i6th, 1907.

II CUSTOMS.

May-day. Tillicoultry. — ^The old superstition about the
virtues of May dew as an enhancer of feminine beauty has
not quite died out in Tilhcoultry. Gloomy and cold as the
weather was several young lassies went up the hill on Sunday
morning to bathe their faces in the dew.^^

The Alloa Journal, May 7th, 1904.

Baptism; Gift of Scone and Cheese. Alloa.— K few
years ago, when I was on my way to a schoolroom in Alloa
where I held Sunday afternoon service, I met a young married
couple taking their infant to the Parish Church to be baptised.
I was not acquainted with them, but they stopped me and
put a piece of scone (plain flour cake) and some cheese in my
hand. Suspecting it was a custom, I thanked them, and was
going on my way, but they requested me to turn back and
walk a few steps with them, which I did taking my leave
with expressions of good wishes for the child. On after
inquiry I found that this custom had been very general in
the district ; it is now, however, fast dying out.

S.A. or N. N. & Q. vols. i. and ii. p. 141.

Marriage Customs : Proclamation of Banns. Alloa. —
" Sept. 4th 1 68 1. — The quhilk day it was ordained that none
have the benefit of proclamation till they first pay half-a-
crown for the use of the poor, and till those who are not

\} Great virtue is ascribed to May-dew. Some, who have tender
children, particularly on Rude-day, spread out a cloth to catch the
dew, and wet them in. — Jam. Die, Rude-day.'\

Customs. 333

parishioners produce a sufficient testificat." — Crawford,

P- 143.

Alloa. — 171 1, January ist. — This day compeared Andrew
Miller, and insisted that he had a solemn promise of Isabella
Paterson, that she would never marry another man while he
lived, and the said Isabella being cited to this dyet, being
called, compeared, and being interrogate if she had given any
such promise to Andrew Miller as is aledged by him, absolutely
refused and denyed the same. Whereupon the said Andrew
Miller was interrogate anent the nature of the promise made
by her unto him ; said that sometime in the last spring, when
he came to her father's house about ten or eleven o'clock at
night, he met her as she was coming out of her father's barn,
and took hold of her by the hand and said he would never
marry another while she lived and was unmarried, and
desyred that she would promise the same to him, but she
refusing to make any such promise, he desyred her to kiss
him upon the head, which he looked upon as equivalent to
an express promise, and that he received the promise, and that
thereupon she kissed him, and the same Isabella being interro-
gate upon the same, answered that at the time she was coming
out of her father's barn, the said Andrew took hold of her and
grasped her in his arms, and said that he and she would never
go out of that place till she would promise to marry him, and
she refusing, and saying that although she should do so it was
not in her power to perform, whereupon he said he would never
marry while she remained unmarried, and desyred her to say
the lyke again, and she continuing to refuse, he desyred her
to kiss him which, whether she did or not, she does not well
remember, but that if she did it was to get herself free of his
trouble and gripes at that time, and immediately thereafter
he said he would free her of her obhgation if she would give
him a choppin of ale. And he being further interrogate
whether he had a desyre to marry the said woman, answered,
he had no inclination that way, which the Session taking into
consideration that though what is said by the said Andrew
were true, and that it is doubtful and cannot be proven, yet

334 Clackmannansh ire.

it is not sufficient to stop her marriage with another man, and
the Session considering that there has been incivihties upon
both hands and things unbecoming their professions, ordered
them to be rebuked for their sin, and to exhort them to Hve
soberly and Christianly for the future as becoming the gospel,
and orders her proclamation with James Dickie to go on.

Crawford, pp. 148-149.

Irregular Marriages. Alloa. — May 12th, 1710. . . . This
day compearit John Miller before the Session, and judicially
confessed his illegal marriage with Mary M'Lachlan, and being
judically examined concerning his wife's being brought to bed
a month and two days before the time, and exhorted to confess
if he was guilty of antenuptial fornication, he denied the same,
but acknowledged the child to be his. They being married
Sept. 6th, 1709, and she brought to bed May 5th, 1710. The
Session therefore appoint him to be cited to compear before
the Presbytery of Stirling, against Wednesday come fortnight,
which accordingly was done, he being first removed and after-
wards called in, and the mind of the Session intimate to him.
The Session delay the baptism of the child till the Presbytery
determine.

No further notice of this case. — Crawford, pp. 146-147.

Alloa. — 15th Sept. 1727. — ^The Session having received a
petition from James Virtue demanding back forty shiUings
scots which was retained out of his pan-money, as due to the
poor for his being married privately, the Session taking this
to their consideration, they do find that it is the constant
custom of this place, conform to old standing act of session for
all those that are married in any other place than the church
to pay forty shilhngs scots to the poor, they do therefore dis-
charge their Treasurer to deliver back the same.

Crawford, p. 151.

Funeral Custom. Alloa. — About eighty years ago when
any person died belonging to the working class, the Estab-
lished Kirk bellman went through the town, and at regular
stations announced the death in the following words : " All

Customs. 335

Brethren and Sisters, I let you know, there is a Brother, Sister,
or Child [as the case might be], departed at the pleasure of

the Lord, called . The corpse lies at and the

Burial is to be on , at o'clock afternoon." On the

day of the funeral, and an hour before interment, the sexton
with his bell went to the same stations, and made the following

announcement : "All friends and neighbours gang to , to

the burial of ." It may be remarked that when this

pubhc functionary pronounced the words " departed at the
pleasure of the Lord," he took off his hat and repeated them
with a reverent and subdued tone.

Crawford, p. 124.

Hiring Customs. Alloa. — Servants and tradesmen are
allowed no meat or beer ; sometimes in harvest they get a
dram. Few or no servants are hired by the month, or harvest
time, although many farmers engage women to shear [reap]
for them in harvest ; but then they are engaged by the day,
or half day, according as they are employed. Almost any
number can be got, at a short notice, from the town of Alloa ;
and it is no uncommon sight to see 60, 80, or 100 reapers in
one field. Of late, there have been undertakers for cutting
down a farmer's crop, at 5s., 5s. 6d., or 6s. per acre, according
to the apparent ease or difficulty of the work.

O.S.A., vol. viii. pp. 626, 627.

Alloa. — Town in Clackmannanshire. Pop. of pohce burgh,
8,812 ; of town and suburbs, 10,591.

Charter by James VL to John, Earl of Mar, dated 27th
January 1620, erecting and creating the town of Alloa, and
the crofts thereof, called the burgh crofts, with the port and
harbour of Alloa, and the pow thereof into a free burgh of
barony and regality, with the privilege of free markets, etc.

Charter by King James VIL, dated ist June 1677, to Charles
Earl of Mar, of the lands and earldom of Mar, with the liberty
and privilege of a burgh of barony and regality thereto ;
and two yearly fairs (i) on 25th July called \sic\

and (2) on 29th October, called St. Mungo's fair. . . .

^^6 Clackmannanshire,

The O.S.A. [Old Statistical Account] (1793) states that
there were two weekly markets, on Wednesday and Saturday,
and four annual fairs on the second Wednesday of February,
May, August, and November respectively.

The N.S.A. [New Statistical Account] (1845) gives four
annual fairs as above, adding that at three of these, cattle
were sold, but that the fairs were httle more than nominal.
That held in August was the great fair, where servants were
hired, and reapers for the harvest. It was attended by
immense multitudes of people from all the surrounding
district. [The existing markets and fairs are]

Weekly market on Saturday.

Fair on the second Wednesday of August.

Hiring servants on second Wednesday of August, and on
second Saturday of October.

Marwick, List of Markets and Fairs, 1890.

The Alloa Feeing Fair. — Alloa, 12.35 P-"^- The Alloa
Feeing Fair for the hire of agricultural servants was held to-
day in excellent weather. There was a large turn-out of
farmers and ploughmen, but few female servants. Men were
asking more money than last year, but in many cases did
not succeed. Fees ranged from i8s. to 20s. per week without
perquisites ; second hands, 17s. to 19s. a week ; halflins,
£11 to £13 a year ; women, £6 to £8 a half year.

Edinburgh Dispatch, 8th Oct. 1892.

Local Dues. Dollar. — ^A brewery was carried on at one
time at Gateside, but had ceased operations just before my
day. . . . One of the stipulations, tradition says, in the
charter of the land in connection with this old brewery, and
on the fulfilment of which alone, it is said, it could be retained,
was, that when the King passed, the brewer should be able
to present him with five gallons of old brewed ale, five gallons
of new, and five from what was in the process of brewing.

Gibson, p. 81.

Game of "Bullets." Alloa. — As this game has long since
become obsolete, it is necessary to state that in its perform-

Customs 337

ance a leathern strap was firmly buckled to the right wrist,
and the loose part being wound over an iron ball, the pro-
jectile on escaping from the hand, gained a degree of velocity
which often endangered the locomotives of biped or quad-
ruped that it might encounter. — Crawford, p. 121.

Counting out Rhyme. Dollar. —
" Zeeny, Meeny,
Feg, tae, feg
Deil's dirt

Dimmy-neg.
Zan-pan
Spin-a-rock,
Zan-pan
Toosh."

The object of repeating the rhyme was to determine which
of a gang of boys was to be chosen to begin a particular game.
As the reciter went over this rhyme, apportioning to each
boy a several word, the boy to whom the word toosh fell
was set aside from the rest, and pronounced out. And then
the reciter began again, and went over the lines until only
one boy was left in, and he was responsible for starting the
game. — 5. iV. & Q., vol. viii. p. 77.

III. PLACE LEGENDS AND TRADITIONS.

Alloa. The King o' the Muirs. — There was a small farm
in the upper barony of Alloa, possessed by a man named
Donaldson, of whose ancestors the following traditional tale
is told : " That King James V., when out a hunting, being
once benighted, and thrown out from his attendants, took
shelter in this poor cottage, where he was hospitably received
and entertained; the goodman {i.e. the farmer or landlord),
caUing to his wife to bring the hen that sat nearest the cock
(which is always reckoned the best one), and make a supper.
The King, dehghted with the frank, hospitable manner of
his landlord, desired, that the next time he was at Stirling,
he would call at the castle, for the Goodman of Ballinguiach.^
Donaldson did as he was desired, and was astonished to find
that the King had been his guest. He was on this dignified
with the name of King o' the Muirs ; and this title has de-
scended from father to son ever since.

O.S.A., vol. viii. p. 608.

1 Ballinguiach is a narrow path, leading down the north-west side
of the rock at Stirhng ; and the King is said to have taken this title
when in disguise.

Alloa. Prophecies. — The grave of Saint Mungo, being
opened some centuries ago, the body was found entire, along
with a copy of Thomas the Rhymer's prophecies containing
this singular prediction :

" When Alloa town twa bailies has
Or nine comisinaers.

Place-Legends and Traditions. 339

A flude neir hand the fayrie's burn [^]
Will fricht baith bores and bears." *

Crawford, p. 41.

2 Singular to relate this prediction was verified in the year 1865, a
water tub at the head of the town having burst and nearly frightened
a magistrate and a commissioner to death. — Crawford, p. 41.

The original mansion-house of Alloa was built to the east
wall of the Tower, and destroyed by fire about two hundred
years ago ; the modern building was likewise burned to the
ground in the year 1800 ; and if old saws hold true, is to be
re-erected and swept away with water — a prediction by no
means likely to come to pass. One singular prophecy, how-
ever, which can be ascribed to natural causes, was actually
verified during the last century :

" A lady from afar
Shall have three blind children
To the house of Mar."

Crawford, p. 80.

Alloa. Folk-Etymology.— It is alleged that shortly
after a beginning had been made of the building of the town,
a meeting was held to determine the name. A long discussion
arose, and nothing satisfactory having been proposed or
agreed on, one of the company rose in high dudgeon, exclaim-
ing, " A'll awa' then " — i.e. Alloa. — Beveridge, p. 267.

Castle Campbell, Legends of. This interesting ruin was
originally denominated the castle of Gloom, situated by the
town of Dolour, bounded by the Glens of Care and washed
by the burns of Sorrow. ... In the east side of the stupen-
dous rock which overhangs the ravine in front of Castle Camp-
bell, there is a yawning chasm from the top to the margin of
the burn in the bottom of the dell. This passage is more
than 100 feet deep and 6 wide ; and its design, says tradition,
was to secure the conveyance of water to the castle, from
the rivulet below, in time of a siege. . . . This place is

[^The Fairies' Bum, a streamlet in the vicinity of Alloa. — Crawford,
in Doric Lays. Alloa, 1850, p. 13M.]

3 4 o Clackmannansh i7^e.

denominated Kemp's Score or Cut, from its having been made
by one of that name, who, says the legend, was a man of
gigantic stature and strength, and, at the same time, of a
very resolute and audacious mind. . . .

By tradition a daughter of one of the Kings of Scotland,
who then resided at DunfermHne, is said to have incurred
her father's displeasure on account of an improper or dis-
approved attachment. For this reason, or perhaps, to pre-
vent the designs of the young lovers, the fair lady was sent
a prisoner to Castle Campbell, and there confined in a solitary
cell. Her ladyship did not relish the situation, and said it
was a gloomy prison indeed. Hence, says the legend, the
name of the Castle of Gloom.

Kemp, the gigantic freebooter, noticed above, is reported
to have carried his depredations to such a height, as to enter
the royal palace at DunfermHne and to carry off the King's
dinner. This bold action coming to the ears of the young
nobleman, who was in disgrace on account of the princess,
he immediately set out in pursuit of the bravo ; and, having
come up with him, fought and conquered him, cut off his
head and threw the body into the Devon. Having carried
the trophy of his victory with him to court, he obtained a
pardon, was received into favour, and made happy in a union
with the object of his love. The place on the Devon into
which Kemp's body was thrown, is a little above the back
mill of Dollar, and, from the name of the heroic lover is called
Willie's Pool to this day. — Kennedy, vol. i. pp. 162-169 ;
O.S.A., vol. XV. pp. 167, 168.

" The Castle o' Campbell,
The Burn o' Care,
And the bonnie toun o' Dollar
I'll never see mair."

These words have been popular in Dollar for many years,
and are reported to have been spoken by a female, who, when
Montrose apphed the torch to the castle in 1646, rather than
fall alive into the hands of his soldiers, exhibited a heroic

Place- Legends and Traditions. 341

contempt of death, by ascending to one of the highest towers,
and throwing herself down upon the pikes of the besiegers.

J. C, vol. ii. p. 274.

See ante, p. 339.

In connection with the destruction of Castle Campbell, I
may here allude to a ballad which is said to have been for-
merly very popular in its neighbourhood, and which professes
to describe an incident of the siege . . , and sung by the
people of Dollar between 70 and 100 years ago. . . . From
the lips of an old woman, now many years ago.

" It fell aboot the Martinmas time,

When the weather was chill and cauld.
Said Adam o' Gordon to his merry men
' Where shall we draw to some fauld ?

" ' I think we'll go over to Castle Campbell
The good lord's far awa' ;
I think we'll go over to Castle Campbell
And ye my merry men a'.'

" Lady Campbell look'd over her window
All in a dress of black,
And there she spied Adam o' Gordon
And all his merry men at his back.

" ' Go lock the doors, go bar the gates.
Go bring the keys to me.'
They've lock'd the doors, they've barr'd the gates
And brought the keys to she {sic).

" The dinner was na' weel set doon.
The grace was hardly weel said.
When Adam o' Gordon and a' his merry men
Stood at Lady Campbell's gate.

" ' Come doon the stairs. Lady Campbell,' he cried,
' Come even to my hand :
For to-night ye shall serve my body.
Ye shall serve at my command.'

" ' I winna come doon, I'll no' come doon:
For neither lord nor loon,
I winna come doon for ony sheep-stealer
That ever rode thro' Ian' ward toon.'

; 4 2 Clackmannanshire.

" ' We neither meddled your sheep, madam,
Nor did we yet your horse.
But ere to-morrow at twelve o'clock,
Ye'll be burnt as sma' as dross.

"" ' O ! Johnnie the mason ye'll gang up.
That kens the key o' the stane,

0 ! Johnnie the mason ye'll gang up.
And ken'le the flames on them,'

" ' O ! woe be to ye, Johnnie the mason.
An ill death may ye dee.
For I got ye a false young child,
I nurs'd ye on my knee.'

" ' O ! weel do I mind o' your kindness, madam.
When your good lord paid my fee.
But noo I'm ane o' Gordon's men,
I maun either do or dee.'

" The flames were kindl'd on every side,
The sparks flew wondrous high.
Up spak the auld daughter to her mother,
' It's here where we must die.'

" ' I once was contrac' to an English lord.
But wedded I never shall be ;

1 once was contrac' to an EngHsh lord.

But a wedding I never shall see '

Gae row me in a pair o' clean sheets.
And tow me owre the wa'.
That a' my frien's may see and hear
That I hae gotten a fa' "

" They've row'd her in a pair o' clean sheets.
And tow'd her owre the wa'
When ane o' Adam o' Gordon's men
Kep't her on a spear sae sma'.

" They've separated her heid frae her fair bodye
And the tates o' her yellow hair.
And they threw it up to her mother again,
And oh ! but her heart it was sair.

" Then up bespake the eldest son
As he stood by his mother's side,
' If I were in yonder field, mother,
Wi' a bent bow in my hand.

Place- Legends and Traditions. 343

It's I would fight for you, mother,
As long as I'd Ufe to stand.'

" Then up bespake the wily nurse,
With the young babe on her knee,
' It's throw them doon the keys, madam.
Or the bonnie bairn will dee.' "
S.NM. & A.S., 1884-1885. (Variant not given by Child,
vol. iii. pp. 428-438.)

The King's Seat. Castle-Campbell, except on the south,
is surrounded by lofty hills. The White Wisp, a high ridge
behind it, overtops the rest, and furnishes a rich and extensive
prospect, where, according to tradition, the Kings of Scot-
land used to sit and view the hunting of the wild boars, which,
in these times, haunted among the neighbouring hills. vSeveral
names of places, in this vicinity, contain allusions to that
exercise, viz. the Boar's Den, the Boar's Knowe, etc. — Ken-
nedy, vol. i. pp. 270, 271 ; O.S.A., vol. xv. p. 171.

Clackmannan. Folk-Etymology. — In the village there is
a large stone, which having been broken, is girded with iron,
and preserved with devout reverence as a palladium of the
village. On this stone, the King Robert the Bruce, when
residing at the Castle, accidentally left his glove ; and sending
one of his knights to fetch it, he used the two words, Clack,
a stone, and mannan, a glove ; from which the town, village,
and county derive their name.

Barbieri, p. 113. [See Introduction, p. xiv.]

Tillicoultry. Botchy Cairn. — The last time the plague
was in Scotland, it did not reach Tillicoultry, though a good
many persons died of it at Alva. One man, however, having
died suddingly in the Wester-town, the people were afraid
to touch the corpse, or even to enter the house. It was
pulled down, and the small eminence, which this occasioned,
was called Botchy Cairn. — O.S.A., vol. xv. p. 201.

Tillicoultry Old Churchyard, Apparition. A curious
legend is told about the old churchyard of Tillicoultry, which
is situated at the back of the mansion house. A wicked laird

344 Clackmannanshire.

quarrelled with one of the monks of Cambuskenneth, and in
the heat and excitement of the moment actually knocked the
holy father down. Dying shortly after this, it was discovered
next morning after the funeral, that the wicked clenched fist
that dealt the sacrilegious blow was projecting out of the
grave, and it was looked upon as a punishment sent upon
him from heaven for his wicked conduct. However, as this
couldn't be allowed to remain, the grave was opened and the
hand replaced in it, and an end it was thought, put to the
dreadful apparition. What, then, was the good folks' sur-
prise, on paying a visit to the grave on the following morning,
to find the terrible hand up again. This was repeated day
after day for a whole week, till the people were getting into
an alarming state of excitement and terror. As a last re-
source, however, an immense stone was brought and placed
over the grave, and now the hand no longer appeared, . . .
This legend give rise to the old Scottish saying, when any
one had given a blow. " Your hand '11 wag abune the grave
for this yet." This big stone ... is still pointed out in the
old churchyard. — Gibson, pp. 155, 156.

Tillicoultry. Folk-Etymology. As with other places,
an absurd story has been invented to explain the etjnnology.
According to this veracious legend, a Highlander was driving
a herd of cattle along the foot of the Ochils, and fully expected
that when they were passing through the Tillicoultry burn
the animals would stop and slake their thirst. To his surprise,
not one of them did so — an omission that made the astonished
Celt exclaim with his peculiar enunciation, " There's teil a
coo try ! ". . . Note. — ^There's deil a cow dry — i.e. " There's
TiUicoultry." — Beveridge, p. 267.

Tullibody. The Maiden Stone.— There is still a large
burying ground round this church ; and on the north side
of it, where there had formerly been an entry, there is
a stone coffin, with a niche for the head, and two for the
arms, covered with a thick hollowed lid, like a tureen. The
lid is a good deal broken ; but a curious tradition is preserved

Place-Legends and Traditions. 345

of the coffin, viz. " That a certain young lady of the neigh-
bourhood had declared her affection for the minister, who,
either from his station, or want of inchnation, made no returns ;
that the lady sickened and died ; but gave orders not to bury
her in the ground, but to put her body in the stone coffin, and
place it at the entry to the church." Thus was the poor
vicar punished ; and the stone retains the name of the Maiden
Stone. — O.S.A., vol. viii. p. 601. [See illustration, Title-page.]

Tullibody. The muckle-mou'ed Murrays.— . . At a

place called Tullibody, somewhere in the western parts
of Fife, there was a tradition, that the mouth originally
came into the family [of the Murrays] by marriage. . . .
A paternal ancestor of the speaker [a Murray] wooed, and
was going to marry, a lady of great beauty, but no fortune,
when his design was knocked in the head by the interference
of his father, who very kindly told him, one morning, that
if he married that tocherless dame he would cut him off with
a shiUing ; whereas, if he took to wife a certain lady of his
appointment, he would be so good as — not do that. The
youth was somewhat staggered by his father's declaration,
and asked time to consider. The result was that he married
the lady of his father's choice, who was the heiress to a large
fortune and a large mouth, — both bequeathed to her by her
father, one of the celebrated kail-suppers of Fife.^ — When
this was told to the slighted lady of his love, she was so highly
offended, that she wished the mouth of her fortunate rival
might descend, in all latitude, to the latest generation of her
faithless swain's posterity. . . . The country people, who
pay great attention to the sayings and doings of ladies con-
demned to wear the willow, waited anxiously for the fulfil-
ment of her malediction, and, according^, shook their heads,
and had their own thoughts, when the kail-supper's daughter
brought forth a son, with a mouth reflecting back credit on
her own. The triumph of the ill-wisher was considered com-
plete, when the second, the third, and all the other children

^ See Fife, ante, p. 281.

346 Clackmannanshire,

were found to be equally distinguished by this feature, and,
what gave the triumph still more piquancy, was, that the
daughters were found to be no more excepted than the sons
from the family doom. In the second generation, moreover,
instead of being softened or diluted away, the mouth rather
increased ; and so it had done in every successive generation
since that time. The race having been very prohfic, it was
now spread so much, that there was scarcely a face in Tulli-
body altogether free from the contagion.

Chambers (2), pp. 217-238.

Saint Servanus, see ante, p. 244.

IV. LOCAL RHYMES AND SAYINGS.

" Up by Culross
And doon by Colmain
Roond aboot the Saddlehill
And come awa' hame."
Culross, Colmain, and the Saddlehill form part of the Ochil
range. The sheep farmer to whom these belonged, before
engaging a shepherd, gave him the above task to perform
(no very easy matter) in a limited time. If he succeeded
he was immediately engaged. — J. C. vol. ii. p. 276.

" Easter Heugh-head, and Waster Heugh-head,
The nettle and foxglove shall grow whaur ye stood."

Between forty and fifty years ago these places were ex-
tensive farms. The Banks of Dollar, upon which they are
situated, were then almost all under cultivation, and heavy
crops of oats, barley, and potatoes were the rewards of the
husbandman's toils. But where these articles grew, the whin
and broom are only to be seen, and among the ruins of the
farm-houses, the nettle, foxglove, and other wild weeds grow
luxuriantly. — J. C. vol. ii. p. 274.

" Like the dam o' Devon,
Lang gathered and sune gane."
... A proverb is current with regard to how a son fre-
quently spends the carefully gathered money which his father
has accumulated, and the saying quoted may be the local
form of such expression.

Harvey, S.N.H. & A.Soc. 1899-1900, p. 39.

34^ Clack7nannanshire.

Rumbling Bridge. — The locality has from time immemorial
been an object of attraction, as recited in the following couplet :
The Rumblin' Brigg and the Cauldron Linn,
And the Links o' Devon water."

Beveridge, p. 296.

When the deil's mill has ceased to grind, and the RumbHng
Brig rumbles no more, there will be sorrow in the Vale of
Devon. — Cheviot, p. 197.

" There's Alva, and Dollar,
And Tillicoultry,
But the bonnie braes o' Menstrie
Bear awa' the gree."
In the vale of Devon, the slopes of Menstrie are acknow-
ledged to be the most beautiful. [Cf. ante, p. 315.]

J. C. vol. ii. p. 274 ; Chambers, p. 258.

" The links o' the Forth
Are worth an earldom in the north,"

from their number and fertility. The Forth ... on reaching
Stirling, . . . begins those celebrated meanderings which have
given rise to the above rhyme. . . . From Stirling to Alloa
the distance by water is twenty-four miles, while by land it
is only six. It is said that " there are as many links in the
Forth as in a young man's heart." — J. C. vol. ii. p. 275.

Weather Sayings.

" A rainbow in the north.
Will fill the Hnks o' Forth."

The following was applied to the Ochils b}^ natives of the
parish of Logie :

" When the mist tak's the hills,
Guid weather spills ;
When the mist tak's the howes,
Guid weather grows."

The appearance of a cloud on Dumyat's top invariably

Local Rhymes and Sayings. 349

precedes rain, while a low mist may often be seen creeping
over the flat fields of the hillfoots in the still of a summer
evening. — Harvey, p. 10.

Lady Alva's Web. — In a hollow, near the summit of Ben-
cleuch the snow hes until the sununer is far advanced, and
the common people have given this speck of snow the elegant
designation of " Lady Alva's Web " from its resemblance
to the pieces of linen which the noble dame was in the custom
of bleaching. — J. C. vol. i. p. 334 ; O.S.A. vol. xviii. p. 134.

COUNTY FOLK-LORE

VOL. VII.

PRINTED EXTRACTS No. 11

KINROSS-SHIRE

%''?'C^"'

^;^^%r:..,.

"w-s-iM^!!^

OCM ttVtN CA%TU£.

Collected by J. E. SIMPKINS

JJttblishcb for titc cdffolk-l^orc cSoctcty bi)

SIDGWICK & JACKSON, 3 ADAM STREET, LONDON

1914

KINROSS-SHIRE.

I. SUPERSTITIOUS BELIEF AND PRACTICE.

Stones.

The Lecture Stone. Cleish. — About a quarter of a mile
east from the church, in a stone dike opposite Nivingstone
House, stands a large rock, ... It is called The Lecture
Stane, and was used it seems before the Reformation at
funerals, as a support for the coffin at the time that the
burial service was read. There is a large hole in it, which
was made many years ago with the view of bursting it with
powder. Thrice this was tried, and as many times it failed
— which led to the beHef that it was charmed, and no similar
attempt has since been made.^^^

N.S.A., vol. ix. Kinross-shire, p. 41.

Wells.

Paran Well. Benarty. — At the west end of Benarty is
the Paran well, a spring of excellent water. ... Its quahties
or situation must have drawn the attention of a primitive
people. On this account, it has been represented as the
scene of a druidical ceremony. — Kennedy, vol. i. p. 171, note.

[^ This rock has been removed.]
Z

J54 Kinross-shire.

St. Mary's Well. Cleish. — See Walker, Proc. Soc. Ant.
Scot., vol. xvii. pp. 186-210.

Holy-Well. Dunmyat.[^] — In the plain, north from Dun-
maithill, on the banks of the Forth, is a very fine well, the
waters of which issue from upwards of sixty springs. It
is called the Holy- Well, and is said to have been much re-
sorted to by the Roman CathoHcs in ancient times. — Ken-
nedy, vol. i. p. 189, note ; see O.S.A., vol. iii. p. 288.

Animals.

Crossbill. Lochleven. — Referring to the birds that repair
to Lochleven, it is deserving of notice that a new one made
its appearance about thirty years ago. It became very tame,
and was called the Swedish crossbill. It comes in autumn,
and its coming was thought to prognosticate bad weather.

N.S.A., vol. ix. p. 8.

Eels. Lochleven. — ^Eels are said to be sent from Loch
Leven to London to cure cases of deafness.
See W. G. Black, Folk Medicine, p. 161.

GOBLINDOM.

Haunted Manse. Kinross. — Endorism, or a Strange Re-
lation of Dreamers or Spirits that trouble the Minister's House
of Kinross (June 1718).

Many deny that there are any such as Witches, though
we have it expressly contain'd in the Word of God, that
there was a Witch at Endor, that Saul in his distress resorted
to, and communed with ; but call them Dreamers, these I
say Argument not so learnedly as politically ; or for fear
they or their relations should be sentenced for such. As,

[^Clackmannanshire: inadvertently omitted on p. 310.]

Superstitious Belief and Practice. 355

for instance, Bettie Laing who was reckoned, and confessed
herself a Witch in the town of Pittenweem before a whole
congregation of People on the Sabbath day, was brought
off as a Dreamer ; for, said she, " 7/ they hum me, both Ladies
in Coaches and Sedans, who are equally Guilty, must hum
also " ; and accordingly she and many others of her accom-
plices were set at Hberty [cf. p. 104].

However, tho' people should deny both spirit and angel,
to be sure there are both spirits and angels, good and bad,
and according to scripture there may be witches, seeing
there was a Witch at Endor ; let people say as they list :
But what is the Essence of Spirits, or what the Devil makes
use of these deluded creatures, or changes them into various
shapes on occasion, it's hard to determine ; but without
further Prefacing, to declare unto the world how the House
and Family of Mr. M'Gill, Minister in Kinross, hath been
for a considerable time troubled by Spirits or such beings,
as the more Politick and Refined sort of Highflyers called
Dreamers ; it's hoped will neither be offensive to this Minister,
or any of his relations, or disparagement ; seeing the Godly
are the only objects of the Devil's fury, for such as the Devil
is sure of, he does not heed them until he has them at once.

The first occasion then of this Gentleman's House and
Family being troubled was, that there was some Silver Spoons
(then) and Knives amissing, (as is reported), which were
found in the bam among the straw sometime afterwards,
stuck up in the floor, with a big dish all nipped to pieces ;
after that time they could eat no meat, but what was full
of pins : As one day, as the Minister was eating of an egg,
he found a pin in the egg ; and mostly what meat they eat,
they had still abundance of Pins : Wherefore the Minister's
wife would make ready a piece of meat herself, that she
might be sure, there was no deseit in the matter ; but behold
when it was presented to the table, there were several Pins
in it ; particularly a big Pin the Minister used for his gown.
Another day, there was a pair of sheets put to the green,
among other peoples, which were all nipped to pieces, and

356 Kinross-sh ire.

none of the linnings belonging to others troubled. A certain
night several went to watch the house, and as one was praying,
down falls the Press, wherein was abundance of lime vessels,
all broke to pieces ; also at one other time, the Dreamers
or Spirits, as they call them, not only tore and destroyed
the clothes that were locked up in a coffer to pieces, but
the very laps of a Gentlewoman's Hood as she was walking
along the floor were dipt away, as also a Woman's Gown-
Tail, and many other things not proper to mention. More-
over, a certain girl eating some meat, turned so very sick,
that being necessitate to vomet, cast up five pins : also a
stone thrown down the chimney wambled a space on the
floor, and then took a flight out at the window : Also there
was thrown in the fire the Minister's Bible, which would
not burn, but a plate and two silver spoons thrown in, melted
immediately ; also what Bread is fired, were the meal never
so fine, it's all made useless, and many other things which
are both needless and sinful to mention. Now, is it not
very sad that such a good and godly family should be so
molested, that employ their time no other way but by praying,
reading, and serious meditation, while others, who are wicked
livers all their lifetime, and in a manner avowedly serve that
wicked one, are never troubled ?

It's true, these bad spirits or Dreamers have no power
of their bodies, but they exceedingly disquiet the family,
which, that the event may redound to God's glory, and this
honest famihes good, ought to be the serious prayer of all
good people. — Sinclar, pp. xcii-xciv ; Analecta, vol. i. pp.
195-197-

The Magic Art.

Stopping Plough. Orwel, 1756. — Peter Pairny, servant
to Mr. Thomas Mair, minister of the seceding congregation
at Orwel, who worked his wheel-plough, was lately accused
before their session of using pranks somewhat like inchant-

Superstitious Belief and Practice. 357

ments, pretending to stop, or render unfit for service, a wheel-
plough, by touching the beam with a rod, and bidding the
plough stop till he should loose it. The session agreed to
declare him under scandal, to debar him from sealing ordi-
nances, till the offence be purged, and to ordain him to appear
and be publicly rebuked ; at the same time leaving room
for further inquiry into the matter, and for inflicting what
further censure may be judged necessary. This sentence was
intimated from his pulpit by Mr. Mair on Sunday Sept. 12 ;
and the man appeared and was rebuked.

The Scots Magazine, vol. xviii. p. 464.

Witchcraft.

Muckle Meg — or the Witch 0' Aldie. — Before the reforma-
tion there lived in the small village of Aldie, ... an old
woman known by the name of " Muckle Meg, or the Witch
o' Aldie." None knew from whence she came, and her origin
was involved in obscurity. She was what they called a
" skilly " body. She wrought cures on horses, cows, and
sheep, and even man himself, which caused her to be looked
upon by the simple natives as a woman " no chancy." Her
fame spread far and wide, and many an amorous swain and
young maiden frequented her cottage, to hear her tell the
evil and the good of their future destiny. Every herb she
knew the vertue of ; and she had in her possession a stone,
about the size of a pigeon's egg, which was obtained from
the head of a toad. This stone had the miraculous power
of healing all sorts of venomous bites and sores upon the
human body. The surface of it, previous to being used,
was as smooth as glass, but after having been put into boiling
water, it became as rough as sandstone. It was then applied
to the diseased part, and a cure followed. It was called
the " Tade's Stane" [cf. p. 113]. The cottage in which she
resided stood apart from the rest. About half a mile from it.

35^ Kinross- shire.

on the summit of a " broomie knowe," grew a gigantic ash
tree, hollow in the centre, and full of large holes. Standing
upon a conspicuous place, this tree was observed at night
in flames, as if a fire had been within it. . . . No one would
pass near it after nightfall, and all were afraid of it. It was
agreed at last that " Muckle Meg " should be consulted upon
the subject, and a deputation of her own sex called at her
cottage for that purpose. They found her at home, but
to their astonishment, she refused to give any definite answer
to their questions ; and when they threatened her with
punishment, she said, nothing daunted, " Ye daurna for your
vera lives lay a single finger-neb upon me, for 111 gang ower
to room (Rome) in a jiffey, and get protection frae the laird."
They wondered more and more at this, as "Meg" was a
poor woman, and to all appearance unable to defray the
expenses attending the voyage, if she foolishly attempted
such a thing. But their wonder turned to terror, when they
asked her by what means she could get there. " 0," says
she, " just gi'e me the half o' an ^%% shell, and I'll be there
by some time the morn." Without hearing any more the
deputation rushed from the house. The news fled like
" spunkie " through the village, and " Meg maun be a witch ! "
was in every one's mouth. Towards evening of the same day
her house was surrounded, but she was not to be found.
Days, weeks, and months passed on, and still she was missing.
At the end of a year, she returned again, with a paper signed
by the laird, (so says tradition), which put a final stop to
the people molesting her. She had not been many weeks
back when she died, and was buried ; but she did not lie
long, for a " big touzie man wi' horns and a long tail gaed
to the kirkyard, houkit her up, and vanished in a blench o'
fire." — J. C, vol. i. p. 379.

Another tradition connected with Aldie is that of a famous
witch, known as " Meg of Aldie," but of whose history,
whether real or mythical, almost nothing seems to be pre-
served. She is said to have taken a great interest in a Laird

Superstitious Belief and Practice. 359

of Aldie, who made an expedition to the Holy Land with
the special purpose of effecting in addition the ascent of
Mount Sinai. . . . Meg is said, according to some accounts,
to have accompanied her chief, but used her powers to pre-
vent the fulfilment of his vow as regarded the ascent of the
holy mount. Awaking one morning — so says the tale — the
Laird of Aldie found written on his arm :

" The Laird of Aldie you may be,
But the top of Mount Sinai you'll never see."

and so he never did, though he returned safe and sound to
his native land. — Beveridge, pp. 302, 303.

Witchcraft Trials.

The special proceedings to which attention is here drawn
•do not present to us circumstances materially differing from
those which are disclosed by other trials of a similar char-
acter, but to some extent they may probably be entitled
to be regarded as unique, as they furnish us with a full copy
of the formal Minutes of Court from the " Dittay " or In-
dictment against the accused down to the final doom, and they
thus shed not a little light on the judicial forms of procedure
of two centuries ago. . . .

The persons put on trial . . . were thirteen in number,
•consisting of one warlock, Robert Wilson, and twelve witches ;
... as thirteen formed the orthodox number of which a
" covin " or organised company of witches consisted.

1662, Proceedings against Agnes Murie, indweller in Kil-
duff ; Bessie Henderson, indweller in Pitfar ; Isabel
Rutherford, in Crook of Devon.

Ye all three are indytit and accusit forsamuckle as by the
Divine Law of the Almighty God set down in his sacred
word, especially in the 18 chap, of Deut. and 20 chap, of
Levit. made against the users and practisers of witchcraft,
-sorcery, charming, soothsaying, and against the seekers of

360 Kinross-shire.

help or responses of them, and in the 22 chap, of Exodus,
the 18 verse, " Thou shalt not suffer a witch to Hve," threaten-
ing and denouncing to the committers of such deviHsh practices
the punishment of death. According to the whilk law of
Almighty God it is statute and ordained by divers Acts of
the Parhament of this Kingdom specially by the 73rd Act
of the Ninth Parliament of our Sovereign Lord's dearest
great grandmother. Queen Mary of good memory, it is statute
that no manner of person or persons of whatsomever estate,
degree, or condition they be of, presume nor take upon
hand at any time thereafter to use or practise any manner
or witchcraft, sorcery, necromancie, nor give themselves forth
to have any craft or knowledge thereof thereby to abuse
the people, neither that no person nor persons seek any
help, response or consultation, at ony such abusers foresaid
or users of sorcerie, witchcraft, or necromancie, under the
pain and punishment of death, to be execute als well against
the users and abusers as the seekers of the said help responce
or consultation as in the said laws of Almighty God and
Acts of Parhament at more length is contained. Notwith-
standing whereof ye the said Agnes Murie (for evil and sinful
ends) having received instructions and devilish information
from the Devil, your covenanted master, how to practise
and put in execution that devihsh trade of witchcraft and
sorcerie. Lykeas for clearing of your said sorcerie and witch-
craft that ye, being coming from the Crook Mill, about Mar-
tinmas last, 1661, Sathan did appear to you at the back
of Tullibole yards, being on Monday, and said to you, " Will
you be my servant and I will give you als much silver as
will buy you as many corn as will serve you before Lammas,"
whilk you granted. Likeways he desired you to renounce
and forsake your baptism whilk ye did, and he gave to you
a new name calHng you Rossina, whilk ye yourself did freely
confess, and likeways at the same time Sathan had the use
of your body at the foot of the round knowe at the back
of the yards of TuUiebole, and knew not whether his body
was hot or cold, whilk ye did also freely confess. Likewise

Siiperstitio2is Belief and Practice. 361

ye confessed that ye was at the meeting with Sathan at
Gibsons Craig at Andersmas last, and that there was with
you whom ye knew, Robert Wilson in the Crook of Devon,.
and his spouse, Gilles Hutton, in Gartquheneane, Margaret
Duncan in Broome, in the Parish of Dollar, and Agnes Allene
in the Crook of Devon, whilk ye freely confessed and pro-
mised to confess and delate some others. This ye did before
Mr. Alexander Ireland, minister, and Mr. Robert Alexander,
bailie, and thereafter being interrogated be the said minister
what was the reason that hindered you to do the same pre-
sently, ye desired the said Mr. Robert Alexander to lay his
hand upon your breast to find how the lump troubled you,
and to put his hand behind your back and he would find
als much trouble you there.

Likeways ye confesst that Sathan desired you to go to the
{sic) of the moss betwixt the Walkers and Hairlaw, and
ye would get some women there that would go with you to
Gibson's Craig. This he desired you to do on Wednesday
next thereafter whilk freely ye promised to do. Ye con-
fessed that ye came to the aforesaid place at the aforesaid
time, and that Robert Wilson, Agnes Pittendreich, Agnes
Alleine in Cruick of Devon, Margaret Duncan in Broome,
Agnes Brugh in Gooselands, were at the aforesaid place when
ye came, and that the forenamed persons did go with you
to Gibson's Craig where ye saw three women with black
heads, and Sathan with them, and that ye saw there the
said Gilles Hutton with her coat about her head, and Margaret
Duncan with a rachan grey plaid about her, and that ye came
•altogether to the Powmiln back again leaving the devil at
the head of Gibson's Craig, with the three women with the
black heads, and likewise at your returning from the meeting
you saw Robert Wilson sitting at Robert Whyte's fauld
dyke, having a grey plaid about him, and that you had the
same clothes that are now upon you, this ye all freely con-
fessed in the presence of the Minister and Mr. Robert Alex-
ander.

Likeways upon the 28th day of March, 1662, ye confessed

362 Kinross-shire.

that Agnes Sharp, in Peatrig, and Janet Paton spouse to
James Sinclair at the new Mill of Glendevon, were also guilty
of sorcerie and witchcraft as ye yourself were, and that Janet
Paton, termed " the Nun " was a great one, and that she
might have been taken and burnt seven years since, and
that Janet Paton, in Kilduff, was also guilty as ye yourself.
This ye did confess before the minister, Mr. Robert Alexander,
and Mr, James Forsyth, minister of Muckhart, and Mr.
WiUiam Hutson, schoolmaster.

And likeways ye confesst that ye was at the meeting at
Turf hills with the rest, and likeways ye confesst that the
first time the devil had to do with you he gave you a mark
in your craig.

Sworn Dittays given in he Janet Millar, spouse to Henry
Anderson in Craigton, against the said Agnes Murie.

Ye, the said Agnes Murie, are indited and accused for
coming to Henry Anderson, he being coming from his sawing
of Bear, and Janet Millar his spouse, and the said Agnes
being in company with them. Ye, the said Agnes, said to
the said Henry, " My Bear land would have been better had
ye laid a loak of lime upon it as ye did the rest," and the said
Henry said, " it needed none " ; and ye said, " what reak,
it matters not, go in with me and get an snuff." Lykeways
ye said, " I would he had sown my lint seed, it is sown in an
drownit holl in Kilduff." As also in the summer before,
and divers times, since ye said that there was never one that
angered you but you got your heart syth of them, and having
gotten an snuff, the said Henry said he would go and turn
the oxen out of the com. The said Janet Millar said, to
the said Henry, " ye are tyred enough else, I will go turn
them." Ye said, " come again Henry and get another snuff,
for devil an pickle more ye will get of it," and upon the mom
thereafter ye said to Isobel Wilson, servant to the said Henry
that the said Henry shuik the sheet well enough yesterday,
but he could not do it this day, and immediately after he
got the said snuff coming to his own house he was strucken

Superstitious Belief and Practice. 363

speechless, and lost the power of ane of his sides, and thus
he continued fourteen days speechless, and ane year there-
after or thereby the said Henry and his spouse went to one
Robert Small at Newtyll, hearing that he was ane man of
skill to seek remedy for his distress and after the said Henry
had told him the nature of his disease he answered and said,
" Ye liked snutf over well."

Ye, the said Agnes are lykeways indited and accusit for
coming to Robert Futt to Adam Keltie's in Gelvin and speir-
ing at the said Robert Futt where they watered their cattle
in the storm in February last, 1662, and thereafter the said
Adam Keltic had ane grey meir that took an shaking and
an great sickness, and when the meir began to mend one of
his master's best ewes died, and when the meir was well
ane of his plow oxen grew sick upon the last day of February,
being Friday, and continued to Wednesday thereafter, and
when he began to mend another ewe died.

The Confession and Dittays of the said Isabel Rutherford.
. . . [The confession in this case is much the same as that
of the former — that the devil gave her the name of Viceroy,
and that his name was Samuel.]

Sworn Dittays given in by Janet Hutton Crook of Devon
against the said Isabel Rutherford.

Ye the said Isabel Rutherford, are indyted and accusit
of the sin and crime of witchcraft. That ten years since
or thereby James Wilson, husband to the said Janet Hutton,
being diseased, and Janet Hutton, his spouse, being from
home in the Common of Fossoway ; and the said James
Wilson being lying upon ane knowehead above the stack,
ye, the said Isabel Rutherford came to him and said, " What
now, James, I think ye are not well, and ye are not well ; "
and ye desired him to go into the house, whilk he did, and
losit his coat and gropit his breast and back and said he was
melt-grown, and spake some words he understood not, and
he was aye the worse thereafter, and so far as ye touched

364 Kinross-shire,

was aye the worse thereafter, and was all drawn together
as it were with sea cords, and the morn thereafter the afore-
said James Wilson and his said spouse being lying in their
bed togeddar, the said James said to Janet, his spouse, he
wished he had been quartened quick when she went from
home yesterday, and she said, " Why I did nothing but
went to the Common." And he said there came a common
thief to him whilk was the said Isabel Rutherford, and shew[ed]
all things aforesaid, and said he would take his meir and
ride to the Cruik and seek his health from the said Isabel
Rutherford, altho' they sould rife him at horse's tails an
seek it for God's sake, and the said Janet bade him seek it
from God, and she said he should never see her if he did
so, and in the moneth of October the said Janet said, I will
go to her in fair ways to see gif she will do him ony good
and she would pay her for it, and she met her accordingly
in the Kirkyard at TuUybole, and the said Isabel asked her
how the said James did, and the said Janet answered and
said that he had ane sore summer, and the said Isabel pro-
mised to come to him the morn thereafter, whilk she did,
and gropit the same James, his hail boddie and legs, and
said he was all oergane in that disease, and the said Isabel
went home and said she would come again the morn at even,
whilk she did, and how soon she came in his sight he bade
her swithe away, God gif he had never seen her, and the said
Janet gave her an loak meal and she went away, and there-
after the said James never stirred in his bed unlifted, but
became clean distracted so that he would never thereafter
look to the said Janet, his said spouse, nor suffer her to make
his bed, nor come near him thereafter, whereas before there
was never an evil word between them for the space of saxteen
years.

And likeways twelve years since or thereby ye, the said
Isabel Rutherford, came " and charmed ane young man
named Alexander Kid in Muirhauch for melt-growing, as
also four years since or thereby James Kid of Muirhauch
being diseased with the trembUng feavers the space of twenty-

Superstitious Belief and Practice. 365

two weeks, ye, the said Isabel, came to him and said, ye
will never be well till ye be charmed, for ye are melt -grown
as your brother was, and he answered, will you do it presently
or not, and ye said, not until the morn, when ye shall meet
me at the head of the Black Craig before the sun rising, and
the said James went there, and it was more nor an hour and an
half after the sun rising before ye, the said Isabel, came there,
being in the month of May, and when ye came ye desired
him to loose his breast, whilk he did, and ye stracked his
side three several times with your luif, and immediately
thereafter upon the yeard with some mumbling words that
he wist not what, and the said James declared that he was
not the better nor was never well sin syne."

The Confession and Dittays of the said Bessie Henderson*

Ye, the said Bessie Henderson are indited and accused
•of the sin and crime of witchcraft. Ye confessed ye had
been forty years in the Devil's service since the time ye
milked the Old Baillie of Kinross his kye before the
calfing.

Likeways ye confessed that half ane year since ye was
at a meeting in an fauld with Isabel Gibson and many mae,
and that ye was taken out of your bed to that meeting in
an flight, at whilk meeting the Devil appeared to you, and
promised to you that you should want nothing, and ye being
asked by the minister gif ye would confess . . . {sic) Ye
answered not. Likeways ye confessed that the Devil keeped
up your heart fra confessing. This ye confesst in the pre-
sence of the Laird of TuUybole, Mr. Alex. Ireland, Minister,
Mr. R. Alexander, Baillie, Robert Livingstone and Henry
Mercer, Elders.

And likeways ye, the said Bessie Henderson in presence of
the Minister, Robert Livingstone of Cruik Miln ; John Living-
stone of Rantrieknow, Elders ; John White, in Cruik of
Devon ; James Rutherford, in Earnyside, and Andrew Kirk
in Carnbo, freel}^ confessed that the Devil appeared to you
in the hkeness of ane bonnie young lad at Turf hills, aboon

366 Kinross-shire.

Kinross, with ane blue bonnet and asked you gif you would
be his servant, promising that ye should want nothing, whilk
ye freely and instantly accepted and granted thereto.

Likeways he desired you to renounce and forsake your
baptism whilk you freely did, as also confessed that the
Devil gave you a new name, and like a man's name immedi-
ately after the renunciation of your baptism, but ye had
forgotten what it was.

Likeways ye freely confessed that Agnes Murie and Isabel
Rutherford were with you in the foresaid place.

Likeways after the Minister had prayed for you, ye desiring
the same, ye confessed that Janet Paton, in Cruik of Devon ;
Janet Brugh there ; Janet Hird and Isabel Condie in Meikle-
town of Aldie ; Christian Crieff and Margaret Young, in
Quhorlawhill ; Margaret Huggon and Bessie Neil, in Geloan ;
Janet Paton and Margaret Litster, in Kilduff ; Margaret
M'Nish, in Tilyochie, that all these forenamed persons were
also guilty of witchcraft as ye yourself is, as ye desired the
foresaid persons to be put to trial.

Likeways in presence of the Laird of Tullybole, Mr. Geo.
Colden, minister of Kinross ; Mr. Alex. Ireland, minister
of Fossaquhy ; James Dempster, baiUie of Kinross ; Mr.
Robert Alexander baiUie of Tullybole ; James Alexander of
Downhill ; ye the said Bessie confessed and declared as of
before that ye renounced your baptism to Sathan, and im-
mediately thereafter got a new name whilk ye had forgotten,
and ye being posit what ground ye had to delate the fore-
said persons ye answer because they were also guilty as ye,
and ye being interrogate gif ye saw the foresaid persons
at ony of your meetings answered not, save the above men-
tioned two that are in Prison, and ye being interrogate gif
the minister spake to you of ony of the foresaid persons ye
answered not, but that ye did the same without ony com-
pulsion.

Likeways ye confessed and declared that Janet Paton in
Cruik of Devon was with you at ane meeting when they trampit
down Thos. White's rie in the beginning of harvest, 1661,.

Superstitious Belief and Pi^actice. 367

and that she had broad soals and trampit down more nor
any of the rest.

Likeways ye confessed that ye was at a meeting with Sathaa
at the {sic). . . .

Likeways thereafter ye confessed and declared in presence
of the Minister, Mr. Robert Alexander, baillie, Robert Living-
stone and William Hutson, schoolmaster, that all the fore-
named persons were with you at the meeting when ye trampit
down Thos. White's rie, and said ye heard all their voices
but did not see them in regard of weakness of sight, saying
that ye saw not well in the night this mony a year.

Likeways ye confessed that the Devil had carnal copulation
with you, and declared that Sathan's name upon whom ye
was ordained to call was Charles, and the name he gave to
you was Bessie Iswall, and the time he gave it to you was
in the night in your bed, being bodie like to ane man, and
that his body was cald and his seed likewis, but did not
remember what night it was. This ye confessed in the pres-
ence of Mr. Robert Alexander, baillie, John Livingstone of
Rantrieknow, WiUiam Christie, Pitfar, James Hird, and James
Donaldson in Lamhill.

Ane Court of Justiciary holden at the Crook of Devon the
yd day of April, the year of God sixteen hundred and sixty-
two years, he Mr. Alexander Colville of Blair, his Majesties
Justice Depute General over Scotland.

Nomina Assize. — Robert Angus, in Bogside ; Patrick Living-
stone, at the Kirk of Cleish ; John Hutton, in Borland ;
James Livingstone ; Robert Livingstone ; George Barclay ;
William Pearson of Morlat ; Robert Brown, in Meadowhead ;
David Carmichael, in Linbanks ; Robert Hutton, in Wester
BaUilisk ; Andrew Paton ; James Alexander, in Balriddrie ;
Edmond Mercer, there ; Henry Mercer, in Aldie ; James
Thomson, portioner in Maw.

It is found and declared be the haill Assize all in ane voice
that the forenamed Agnes Murie is guilty and convict in six
several points of witchcraft and sorcerie, and that according

368 Kinross- shire,

to her own free confession, as also the said Bessie Henderson
is guilty and convict in seven points of sorcerie and witch-
<;raft, and that according to her own free confession, in manner
above.

In like manner the above Isabel Rutherford is guilty and
convict in six several points of witchcraft and sorcerie accord-
ing to her own confession and probation, and all the three
convict as common sorcerers and notorious witches by the
mouth of George Barclay as chancellor of the said assize.

Sic Subscribiter, George Barclay.

For the whilk causes the above named Justice General
Depute gives sentence and ordains, that the said Agnes
Murie, Bessie Henderson, and Isabel Rutherford, sail be all
three taken away to the place called the Lamlaires bewest
the Cruick Miln the place of their execution to-morrow,
being the fourth day of this instant month of April, betwixt
one and two in the afternoon, and there to be strangHt to
the death by the hand of the hangman, and thereafter their
bodies to be burnt to ashes for their trespass, and ordains
all their moveable goods and gear to be escheit and inbrought
to his Majesty's use for the causes foresaids. Whereupon
William Donaldson dempster gave doom.

Sic Subscribitur , J. Alexander.

Proceedings against Robert Wilson, indweller in Crook
of Devon ; Bessie Neil, indweller in Golvin ; Margaret
LiTSTER, indweller in Kilduff ; Jonet Paton, indweller in
Crook of Devon ; Agnes Brugh, indweller in Gooselands.

[• • •]

Ye the said Robert Wilson, for evil and sinful ends, having
received instruction and Devihsh information from the Devil,
your covenanted master, how to practise and put in execution
that Devilish trade of witchcraft and sorcerie ; Lykeas [. . .]
ye confessed that when ye was brought from the East Blair
twenty years since or thereby be Robert Livingston of Cruik
Miln, . . . and others mae, that ye cried there three several
times to the Devil to come and . . . (sic), and that the

Superstitious Belief and Practice. 369

Devil appeared to you and gave you ane sair stroke on
the right shoulder, but nane of the foresaid men saw
him.

Lykeways that ye confessed ye had ane meeting with the
Devil . . . [Renouncement of baptism, becomes his servant,
attending meetings with witches (names given) at various
places.] . . . and Sathan's name [was] Lucifer, and that he
caused you lay your hand to the crown of your head and
sole of your feet, and deliver you to his service (whilk ye
lykeways did) ! Lykeways ye said that Sathan promised you
both silver and gold, whilk ye said ye never got, and also
said that Sathan gave you both meat and drink sundry
times, but it did you never good. And sin syne ye was
Sathan's servant, that ye was never able to buy yourself
a pair of shoone, and ye said that ye came hame over Devon,
the water being very great. This ye confessed and declared
in the presence of the Laird of TuUybole ; [. . .] Lykeways
ye, the said Robert, declared that ye was not well of an pain
in the side of melt -growing, and ye went to Isobel Black
. . . and desired her to charm you of the same, whilk she
did, but you was not the better, and she desired you to go
to the deceased Isobel Rutherford, who did charm you, and
ye found yourself the better.

The Confession and Dittays of the said Bessie Neil.

Ye the said Bessie Neil, are indyted and accused of the
sin and crime of witchcraft ; ye confessed . . . [meeting with
the Devil, renouncement of baptism, attending meetings with
other witches, etc., that her new name was Sarah and Sathan's
name was Simon ;]

Likeways ye confessed that four years since, in the month
of January, that ye yourself, Janet Paton, in Kilduff ; and
Robert Wilson, in Cruik of Devon, came to Adam Keltic,
his house in Gelvin, where the said Adam's wife was lying
in her bed with her child with her, and ye, the said Bessie,
laid your hand upon the child's hand ; the said Robert
Wilson laid his hand upon the child's throat, and the said

2 A

3 JO Kinross-shire.

Janet Paton laid her hand upon the child's heart and killed
the child. . . .

The Confession and Dittays of the said Margaret Litster,
Ye the said Margaret Litster . . . confessed in presence
of the Minister, the Laird of TuUyboal . . . that ye was
a witch, a charmer, and a hbber.

Likeways ye confessed that the first time ye saw Sathan
[ye renounced your baptism, etc., same as the other witches]
. . . Janet Graham spouse of John Marshall, being solemnly
sworn, declared upon her great oath, that six years since
or thereby her son James Robertson being diseased of the
falHng sickness, occasionally met with Helen Livingstone
daughter to Thomas Livingston at Cruick Miln, who desired
her to go to Margaret Litster who had declared to her that
the said Margaret had cured William Anderson in Kirkaldie
of the same disease ; and according to the said Helen, her
desire, she went to the said Margaret and asked whether
or not she could cure her sick son of the said disease, who
answered, she could both cure beast and bodie, and said her
said son did gif her ane stand of cloathes, whilk the said
Marget her husband did wear thereafter, and the said Janet
gave her meal and groats at several times, and thereafter
the lad was in health two years and more and during the
whilk space they had ane cow that never wanted the said
disease, and two years thereafter the said James being at
John Mailers brydale, in Cruick of Devon, at Andrew Hutton's
house the said Margaret Litster desired him to go home
and he said to her, what have ye to do with me, I will not
go while I be ready, and upon the morn thereafter he took
the said disease far worse than ever he had before and con-
tinues so as yet, and thereafter the said Janet went to the
said Margaret Lister . . . and told her the lad was not well
enough, and shortly thereafter the lad continuing in the
said disease the said Janet went to her house beside Thomas
White's and said to her, God forgive you and I might have
gone to ane doctor who might have cured my bairn, and

Superstitiotis Belief a^id Practice. 371

the said Margaret answered that all the doctors upon the
earth would not cure him after the things she had given
him.

The same day, likeways in presence of the said Court,
James Paton, elder, being solemnly sworn, declared upon
his great oath that two years since or thereby, the said Mar-
garet Litster being seeking her meat and selhng leiks, came
to James Paton, younger, his house in Aldie, his wife and
sister being in the house at the time and he having an man
child of 30 weeks of age, free of ony disease for aught they
knew, the said James his wife went ben to fetch her some
meat, in the meantime, the said Marget Litster put an bunch
of leiks in the said bairn's hand and streaked down his head
twice or thrice and said, this is not for your father's sake,
not for your mother's sake, but for your own sake, and the
morn before the sun rose the bairn took the falHng sickness
whilk continued with him the space of five quarters of an year
or thereby.

Quhilk day the above written Agnes Pittendriech being
convened before Mr. Alexander Colville, General Justice
Depute, and he enquiring of her whether she was with
child or not, she declared she knew not, therefore the said
Justice Depute, calling Janet Wallace, . . . and Janet
Graham, famous and honest women, to go apart with her,
and being solemnly sworn, declared that there was more
in the said Agnes' womb nor was ordinarily in any woman's
womb that was not with child, therefore the said Justice
Depute ordains her to be put to libertie for the present an
that she should answer whenever she was called upon within
fifteen days under the pain of death.^^^

The Confession and Dittays of the said Janet Paton.

[The confession is similar to the others, her name was
Annas, and Sathan's name, Thomas Roy,] ... In an Court
holden at the Cruik of Devon . . . April, 1662, Thomas
White in Cruik of Devon being solemnly sworn declared

[^ Nothing more of this case recorded.]

2)"] 2 Kinross- shire.

upon his great oath that sixteen years since or thereby Janet
Paton in Cruik of Devon came to his house and desired some
draffe to her fowls frae his mother, his mother said she had
none of her own, and said she would deal none of others,
and thereafter she presently going away his ale presently
being in the fatt it would not work nor bear the bells, and said
that honest men being presently at that time drinking of
the ale, being good, it presently . . . (sjc) back and did
no good thereafter, while nine bolls and an half was brewn,
and thereafter James Thomson in Maw desired him to change
his brew-house to the other side of the house and said he
and his father lost threttie two hundred merks worth of
cattle while he changed his byre, and thereafter said that
he had three firlots of the same malt did him more good nor
all the rest.

The same day, in the same Court, Andrew Hutson, son
of Andrew Hutson in Cruick of Devon, being solemnly sworn,
declared upon his great oath that three years since he, being
leading his father's peats, the said Andrew's horse cart . . .
(sec) throo an heap of the said Janet Paton's muck, the said
Janet said she should gar him alse good, and he said, I defy
you, witch thief, and the horse brought home that load but
was never able to draw another, but dwined and died, and
likeways declared that Robert Wilson and Marget Litster
said that death was ordained for himself and not for the
horse.

The same day, in the said Court, Janet Mailor, spouse
to Andrew Hutson in Cruick of Devon, being solemnly sworn
declared upon her great oath that sixteen years since or
thereby Janet Paton in Cruick of Devon, having an lippy
of lintseed sawn in the deceased Lawrence Keltic, his yard,
in the Cruick of Devon, two travellers having laid down
their loads to bait themselves and their horses, two of the
said horses went in and weltered on the said lint, the said
Janet Paton and the said Andrew Hutson scolded and flett,
and immediately thereafter the said Janet Mailer' ale . . .
{siC) clean back that no man nor woman was able to drink

Superstitious Belief and Practice. 373

the same the space of half an year thereafter, notwithstanding,
the said Janet Mailor got firlot about of malt with her neigh-
bours who had alse good thereof as men needed to drink.

[• . .]

The Confession and Dittays oj the said Agnes Brugh.

[The confession is the same as the others, no " Dittays "
given.]

It is found and declared by the hail assize all in one voice
that ... all the five are convict by brute and fame as com-
mon sorcerers and notorious witches by the mouth of Edmond
Mercer, as Chancellor to the said Assize.

. . . whereupon William Donaldson gave doom being Demp-
ster. . . .

[Margaret Huggon, Jonet Paton, Janet Brugh, and Christian
Grieve, other four delated witches, were convicted solely on
their own confessions, which were similar to the confessions
given in the former witch trials.

On Christian Grieve " the hail assize in one voice declared
they will not convict her in no point of witchcraft nor clenze
her of no point." Yet in less than three months she is brought
before the same Judge and jury when "It is found and de-
clared by the hail assize all in one voice that the forenamed
Christian Grieve is guilty and convict of three several points
of witchcraft and sorcerie, and that according to her own
confession."] — Pro. Soc. Ant. Scot., vol xxii. pp. 211-241.

II. LOCAL CUSTOMS.

Local Dues. Cleish. — Personal services are only performed
by one tenant in the parish. He is bound to assist his land-
lord in making and stacking his meadow hay, and to carry
90 loads of coals (18 stones each) to his house.

O.S.A., vol. iii. p. 561.

Fairs. Kinross. — Fair on St. Luke's Day, i8th October,
granted by charter of James V. 1540-1. Kept by O.S.,
1845, chiefly as a cattle-market.

Hiring fair on Thursday after second Tuesday in October.

Marwick, p. 77.

Social Evenings — Conclusion. Tullyhole. —

" 'Tis ' Keltie's mends ' — drink aff your drap,
Before you daur to move a stap."

It was the general custom ... for the Lairds of Tullybole,
at the conclusion of an entertainment, to order in " Keltie's
Mends " or parting cup, which was drained by each guest
before he left. — /. C, vol. ii. p. 275.

See p. 45, where Tullybole has been inadvertently assigned
to Fifeshire.

III. PLACE LEGENDS AND TRADITIONS.

Buried Treasure. Castle Law and Carney Venn.—

There is a tradition that, upon a pretty high hill about
a mile to the south-west of that town [Abernethy] called the
Castle Law, in one of the three lochs or small round lakes
upon the top of it ; there is a golden cradle hid, in which the
[Pictish] king's children were wont to be rocked. . . .

Carney- Venn, which obviously appears to have had con-
nection with this Castle Law, and is supposed to have been
the place where the treasures or things of the greatest value
were kept. . . . The tradition in the immediate neighbour-
hood is that there were at some remote period, some golden
keys found in a small rivulet or stream that runs past this
place, which were supposed to have belonged to this Carney-
venn ; and the popular tradition of the country in general
is very lavish respecting some treasure concealed

" Betwixt Castle Law and Carney Vane
As would enrich a' Scotland ane by ane."

Small, pp. 142, 143.

There is a legend which attaches to the small loch on the
top of the Castle Law ; and well do I recollect of having
in my schoolboy days, an undefined feeling of terror in ap-
proaching too near its dreaded waters. . . .

Note. — The tradition is, that if you run nine times round
the loch, muttering a spell — the words of which, however,
are too modern to be genuine — a hand will arise from a golden
cradle, and pull you in. — Laing (2), p. 20.

Upon the top of the branch of the Ochils which bounds

Zl^ Kinross-shh'e.

the parish [Orwell] on the north, stands Cairn-a-vain, once
an immense collection of stones, though now much reduced
in size, ... An old rhyme, still remembered, alluded to
a treasure supposed to be contained in it —

" In the Dryburn well, beneath a stane,
You'll find the key of Cairn-a-vain
That will mak' a' Scotland rich ane by ane."

However, no treasure was found, although eagerly expected
by the workmen. There was a rude stone coffin in the centre
of the cairn, containing an urn full of bones and charcoal,
and amongst these was found a small ornament of bone
about four inches long resembling the figure of a cricket-bat,
and notched in the edges ; this was in much better pre-
servation than the other bones. Clay urns full of burnt
bones have also been found in the farm of Holeton, and in
other places along the skirts of the Ochil hills.

N.S.A., vol. ix. (Kinross-shire), p. 60.

Prophecy, Aldie. — ^A little to the east on the castle green ^
is a holly-tree, regarding which an old legend states that a
groom was hanged on it for the comparatively venial offence
of " stealing a caup [measure] of corn." Before being turned
off he invoked a mahson on the Mercer family that they
should never have a son to inherit the property — a prophecy
which has certainly held good for several generations.

Beveridge, p. 302.

The Monk's Grave, Fossoway. — An expanse of moorland
interspersed with hillocks and scrub, and termed by the
country-people " the Monk's Grove," which is, however, a
corruption from " the Monk's Grave," a locality now obhter-
ated and forgotten, but connected with a curious legend.
In consequence of an act of sacrilege on the part of a chieftain
of the Murrays in setting fire to a church in which a hostile
clan had taken refuge, he had been compelled to make over
the lands of Pethiver, or Pitfar, with others, to the monks
of Culross. In after-times a dispute arose with this convent
as to the boundary of the lands which they thus held. A

Place Legends and Traditions. 2>77

meeting of the opposing parties took place, when one of the
Culross ecclesiastics gave oath that he was at that moment
standing on soil belonging to Culross Abbey. One of the
Murrays exasperated at what he considered to be perjury,
struck down and slew the monk, on pulling off whose shoes
they were found filled with earth from Culross. The fraudu-
lent churchman was buried where he fell, and his grave was
long shown as a memorial of the occurrence.

Beveridge, pp. 302, 303.

Loch Leven, Origin of. — Tradition describes Lochleven as
having proceeded from a Well of Destiny, which existed in
the centre of the green islet, now occupied by the venerable
ruins of its castle. The Legend of Lochaw is from the same
origin. — Kennedy, vol. ii. p. 151, note.

See Garnet's Tour in Scotland, i. p. 125 ; also O.S.A., vol.
iv. pp. 559-560.

Loch Leven, Folk-etymology.—" Loch Eleven." — A popu-
lar name for Loch Leven. Because it is eleven miles round,
is surrounded by eleven hills, is fed or drained by eleven
streams, has eleven islands, is tenanted by eleven kinds of
fish, and Queen Mary resided eleven months as a prisoner
in the castle. — Cheviot, p. 240.

" And [it was alleged to] be surrounded by the estates
of eleven lairds." — Beveridge, p. 72.

Loch Leven, "Lady Burleigh's Jointure." — About a
mile north from Lochleven are several remarkable hollows,
which, from their shape, have been denominated the Ships
of Burleigh. One of these is distinguished by a peculiar
designation, and while curiosity is pointed to the scene,
tradition delights to relate its story. A Lord Burleigh, it
seems had obtained in marriage a lady less enamoured than
provident. Her applications for an ample settlement becom-
ing somewhat teasing, his lordship, in rather an angry mood,
desired her to attend him early next day, when he would
take her to a field not half a mile distant from the castle

37^ Kinross-shire.

and there settle upon her all the lands within her view. Avarice
is often credulous, and it was so in this instance. The prudent
woman accepted the promised boon, and the flatness of the
ambient region elated her expectations. They went ; and,
from a level road, descending a gentle slope, the expectant
eye of the fair one beheld, with disappointed emotion, a
verdant circle of about fifty yards in diameter, and finely
horizoned with a lofty cope of azure. Hence this spot has
obtained the appellation of Lady Burleigh's Jointure.

Kennedy, vol. ii. pp. 147, 148.

James V. Milnathort. — Being taken prisoner by three
. . . [tinkers] and compelled to stay with them several
days, so that his nobles lost all trace of him ; and
being also forced not only to lead their ass, but hke-
wise to assist it in carrying part of its panniers ! At
length he got an opportunity, when they were in a house
bousing at the east end of the village of Milnathort, . . .
when he was left on the green with the ass. He contrived
to write some way on a slip of paper, and gave a boy half
a crown to run with it to Falkland, and give it to his nobles,
intimating that the Gudeman of Ballengeigh was in a state
of captivity. After they got it, and knew where he was,
they were not long of being with him, although it was fully
ten miles they had to ride. Whenever he got assistance, he
caused two of the tinkers that were most harsh and severe
to him to be hanged immediately, and let the third one that
was most favourable to him go free. They were hanged a
little south-west of the village, at a place, from the circum-
stance, is called the Gallow Hill to this day. ... He also
after this time made a law, that whenever three men tinkers
or gipsies were found together, two of them should be hanged,
and the third set at liberty. — Small, pp. 185, 186.

IV. LOCAL RHYMES AND SAYINGS.

" Cutlers' Poetry." Kinross. — The most trustworthy steel
blades came from Kinross. They were in every packman's
box and bundle ; were sought for at every Scottish fair. The
Kinross guild of knife-grinders, proud of their pre-eminence,
had even the hardihood to challenge that ancient EngHsh
home of cutlery, Sheffield itself. They circulated their
challenge with their wares. For example :

" In Kinross was I made,
Horn-haft and blade ;
Sheffield, for thy life,
Show me such a knife."

The cutler has cut his last stick, and travelled away from
Kinross for ever. — S.A. or N.N. & Q., vol. vii. p. 26.

Farms and Farmers. Kinross. — ^The ploughmen at the
hiring fairs had rhymes to denote their likes and dishkes
for particular farms or farmers, and the fare they got from
their masters, as in the jingle, which had many alterations
to suit the case, of which the best known form describes the
fares of the Kinross district :

" Witches in the Watergate,

Fairies in the Mill,
Brosy lads 0' Neviston,

Can never get their fill.
Sma' drink in the Punful,

Crowdie in the Kirk.

380 Kinross- shire.

Grey meal in Boreland
Waur than ony dirt.
Bread and cheese in the Easter Mains,
Cauld sowens in the Wester Mains,
Hard heads in Hardeston

Quakers in the Pow ;
The braw lasses o' Abdie [Aldie]
Canna spin their ain tow."

Mackay, p. 294 ; Chambers, p. 260.

" Lochornie and Lochornie Moss,
The Loutenstane and Dodgell's Cross,
Craigencat and Craigencrow,
Craigaveril, King's Seat, and Drumglow."

All these places but one (the last) are upon the Blair-adam
estate. — Chambers, p. 261 ; Mackay, p. 288.

In Kinross-shire, the " browst " which the gudewife o'
Lochrin produced from a peck o' maut, is commemorated
thus :

" Twenty pints o' strong ale.
Twenty pints o' sma'.
Twenty pints o' hinkie-pinkie,
Twenty pints o' plooman's drinkie,
Twenty pints o' splitter-splatter.
And twenty pints wes waur than water."

Rogers, vol. i. pp. 401, 202.

" There are more kale in Kinross than ever came out of
it." — Mackay, p. 285.

" Helpin' Tarn Broon." — A neighbouring laird in the estate
of Kinneston, ... on one occasion called out to one of his
young lads, who was passing somewhat smartly, " Whaur
noo, Jock ? " " Od maister, I'm gaun to my supper ; it's
sax o'clock isn't ? " " Maybe it is, Jock," says the laird,
" but what hae ye been daein' the day ? " " O," says
Jock, " I was helpin' Tarn Broon." " Just so," says the
laird, " but what was Tam Broon daein' ? " " Weel," says

Local Rhymes and Sayings. 381

Jock, . . . "he was daein' naething.". . . It is to this day
a proverb in the district to say of anyone who is lazy and
doing httle, that he has been " helpin' Tarn Broon."

Beath, p. 41.

View from the Lomond Hills.

" On Easter Lomond I made my bed,
On Wester Lomond I lay ;
I lookit down to bonnie Loch Leven,
And saw three perches play."

J. W. Jack, p. 54.

Lochore and Benarty, (a hill on the confines of Fife and
Kinross.)

" Happy the man who belongs to no party,
But sits in his ain house, and looks at Benarty,"

Sir Michael Malcolm of Lochore, an eccentric baronet,
pronounced this oracular couplet in his old age, when troubled
with the talk about the French Revolution. As a picture
of meditative serenity in an old Scotch country-gentleman,
it seems worthy of preservation. — Chambers, p. 259.

THE END.

Sketch of the Spiral Staircase.

Sketch of a
One-Horse Windlass
AND Shaft.

See p. 388. It will be
noticed that there are no
guides in the shaft. Acci-
dents were of frequent
occurrence, through the
baskets ! striking against
each other in mid-shaft.
Female labour in mines
was abolished by Act of
Parliament in 1842.

APPENDIX

THE MINING FOLK OF FIFE.

By David Rorie, M.D., D.P.H.

All the folk-lore notes given here were gathered by me at first
hand during a twelve years' residence in Fife, ten years of which
were spent in the parish of Auchterderran, an agricultural and
mining district. It is not pretended that all the customs, etc.,
mentioned were universal. Many of them were dying out, and
many more were referred to jestingly, often with the semi-apolo-
getic remarks, " that's an old freit, that's what the auld folk
used to say, or do." But everything I have set down I have
tested as having been at one time or another common in the
district.

The Fifer, whether he deserves it or not, has the reputation
of being more full of " freits " than the dweller in perhaps any
other county in Scotland. He owes much to his isolated situa-
tion. The deep inlet of the Firth of Tay to the north, and the
equally deep inlet of the Forth to the south, made communication
with the outer world difficult and dangerous in these directions for
many a long century. Eastwards the North Sea was an effective
barrier, while going westward took the Fifer amongst the hills and
the Highlanders. The genuine old-fashioned Fife miner has three
great divisions of " incomers " of whom, when occasion arises, he
speaks with contempt. These are — (i) Londoners or natives of
the Lothians, (2) Hielanters, who include all from Forfarshire
to John o' Groats, and (3) Wast-Country Folk. And these last in
his opinion, and not without reason, are perhaps the worst of all.
Although present day facilities for travelling, and especially
the Forth and Tay bridges, have done much to remove this clan-
nishness amongst the folk, there is no doubt that here and there a
considerable amount of it remains. Some time ago a man died
in a Fifeshire mining village. He had been continuously resident
there for twenty years, but he was not w^hat the Fifer calls a
" hereaboots " man — ^he was an " incomer." And so when he
passed away the news went round the village that " the stranger "
was dead,

2B

^S6 Appendix.

When I went to Auchterderran in 1894 the great bulk of the
mining population was composed of the old Fifeshire mining
families, who were an industrious, intelligent, and markedly-
independent class. They worked in various small privately-
owned mines, the proprietors of which in most cases had them-
selves sprung from the mining class, many of them being relatives
of their employes ; and a certain family feeling and friendship
nearly always existed. With the advent of large Limited Lia-
bility Companies there was a corresponding extension of the
workings, and a huge influx of a lower class of workman from
the Lothians and the West country (involving an Irish element),
while the small private concerns went inevitably to the wall.

Most of the old Fifeshire miners had dwelt for generations
in the same hamlets, being bom, brought up and married, and
often dying in the same spot. Many of them were descendants
of the old " adscripti glebae," the workers who were practically
serfs, " thirled " to pit- work for life, and sold with the pit as
it changed hands. It is strange to think that this extraordinary
method of controlling labour prevailed in Scotland till 1775,
so that an old miner of eighty years of age at the present day
might quite well be the grandson of a man who had worked as
a serf in the pit. During the earlier part of the nineteenth century
the different hamlets naturally kept markedly to themselves.
Within living memory all merchandise required for domestic use
had to be purchased at the hamlet shop, usually kept by a relation
of the colliery owner ; any debts incurred to him being deducted
from the men's wages. To keep such a shop was therefore a
very safe speculation. There were other " off -takes," e.g. for
medical attendance, pick-sharpening, etc. ; and as wages ruled
low the total sum received every fortnight on " pay-Saturday "
was often small enough. The good type of miner always handed
over his wages intact to his wife, who bought his tobacco for
him along with her household purchases, and returned him a sum
for pocket-money, usually spent on a " dram." An occasional
excess in this line was not harshly judged, and good comradeship
prevailed. An interesting comment was once made by an old
Fifer after the influx into Auchterderran of " Londoners " and
" wast-country folk " occurred — " Ay, this is no' the place it
used to be : ye canna lie fou' at the roadside noo wi'oot gettin'
your pooches ripit ! "

In the parish of Auchterderran the collieries in the days gone
by were small, and only the more easily-got-at surface seams
of coal were worked. The first seams to be worked out were
those which cropped out to the surface, and the seam was simply
followed in as far as it could be got at (an " ingaun e'e "), and

The Mining Folk of Fife. 387

when it got too deep for this method a shaft was driven. It
was the custom for both man and wife to work in the pit. The
man dug the coal and the woman (before winding machinery
was introduced) carried it to the surface in her creel, either up
the " in-gaun e'e " or up the side of the shaft by a circular ladder,
as in the accompanying illustrations.

That this work of coal-bearing was coarse and degrading work
for women, and that it attracted to it or caused to be forced
into it the unfortunate and friendless, is shown by the following
extract from " The Last Speech and dying Words of Margaret
Millar, coal-bearer at Coldencleugh who was execute 10. February
1726 at the Gibbet of Dalkeith, for Murdering her own Child."

" The place of my birth was at Dysert in Fife. My Father
John Millar was a Salter under my Lord Sinclar there, and I
being in my Nonage left to the care of an Uncle, who put me
to the Fostering, and after being wean'd from the Breast, was
tum'd from Hand to Hand amongst other relations, when my
Friends being wearied and neglecting me, I was obliged to engage
with my Lord Sinclar' s Coalliers to be a Bearer in his Lordship's
Coalheughs ; So being unaccustomed with that Yoke of Bondage,
I endeavoured to make my Escape from such a World of Slavery,
expecting to have made some better thereof : But in place of
that I fell into a greater Snare."

Ventilation in the earlier part of last century was a negligible
quantity, and the air was often too foul for the naked-light lamps
to burn in. One old man, the husband of Mrs. H. mentioned later,
told me that he remembered some sixty years ago working below
ground by the phosphorescent light of decaying fish-heads, in a
part of the mine where the air was too foul to allow his tallow
lamp to burn. He said they gave enough light to show him where
to " howk " his coal.

The following interesting account of mining life in bye-gone
days was written in 1896 by an old miner, A.C., Lochgelly, then
aged about seventy years :

" I will now give you my little essay on the rise and progress
of the mining industry in Lochgelly for a hundred and fifty years
back. You will find it both interesting and amusing, and at
same time all truth. Their work and mode of living was the
constant fire-side talk. We are the oldest race of miners that
belongs to Lochgelly, and have been all bom in that little old
row of houses called Launcherhead, and the mines where they
wrought were round about it. It was the custom at that time
for the man and his wife to work both. The man digged the
coals, and his wife carried them to the pit bank on her back.
They were called Bearers, and if anything went wrong with the

388 Appendix,

man she had to be both miner and Bearer both. Such was the
case with my Grandmother. She was left a widow with five
of a family, three girls and two boys. My Father was six months
old, and my uncle B. was two years, there being no other way
for her to support her family but to make herself a general miner.
So she put her two boys in her coal creel, carried them down
the pit and laid them at the stoop side until she digged her coals
and carried them to the pit bank on her back. When she rested
she gave my father a drink and my uncle a spoonful of cold
stoved potatoes. Potatoes formed the greatest part of their
living at that time. That was in about 1725.1 There was only
nine miners in Lochgelly at that time, and at the end of the year
my grandmother had the highest out-put of coal on Lochgelly
work. Their daily output was little over ten tons. Last time
the mining industry of Lochgelly was brought up she was the
leading character. After her family grew up she drove both
coal mines and stone ones. She drove a great part of the day-
level leading from Water Orr. The air was sometimes that bad
that a light of no description would burn : the only light she
had was the reflection from Fish Heads, ^ and her family carried
the rade ^ to the bank. The name of this remarkable female
miner was Hannah Hodge. Sir Gilbert Elliot was the laird of
Lochgelly at that time. He had them all up to Lochgelly House
two or three [times] every year and had a proper spree with
them. There was two Englishmen, father and son, the name of
Chisholm, took Lochgelly work and keept it as long as they lived
and their sons after them. They invented the first machine
here for raising coal and that was a windlass and they raised
the output from ten to fifteen tons. The only machine for raising
coal before that was the miners' wives. As time rolled on the
Father and Son got married on my two aunts. Such a marriage
has not taken place in Lochgelly for one hundred and fifteen
years [before that]. William Stewart carried on the work after
their father's death. They introduced a Gin and brought the
output up to 25 tons. Mr. Henderson and company got the work
next and they raised the output up to 30 tons. And it has
increased every year since that time. When the Nellie workings
got up through on the old workings that I heard them talk so
much about I travelled [walked] a whole day to see where my
Father and Mother wrought, and I saw my Uncle B.'s mind
[' mind ' = mine, Fifeshire] where he made such a narrow escape

* Sic, but the date is obviously wrong. Probably it should be
1795-

2 Cf. old H.'s description, Auchterderran.
' " Redd," refuse, material not coal.

The Mining Folk of Fife. 389

of his life. He was driving a mind from the parrot seam to the
splent to let off a great quantity of water that was lying there.
It blew the side out of his mind. It knocked him up to the
high side which saved his life. If he had gone out the day level
with the water he [had] never been seen [again]. He was very
jocular and about as good of walking on his hands as feet. He
got himself rightly arranged with his lamp hanging on his back-
side and walked up and down past Launcherhead doors and
every one that looked out thought they were no use of them
going to work that day after seeing a man walking about the
place wanting the head. All the miners in Lochgelly lived in
Cooperhall and Launcherhead and was full of superstition."
After dealing with Lochgelly in recent times the old man says :
" For every holing a miner takes off he can sit down and say
to himself ' I sit here where human foot has never trod nor human
voice has rung,' and that is more than Stanley could say after
his travels through Africa."

Miners' Freits. The old-fashioned miner had a strong objec-
tion to meeting a black cat or a woman, especially an "old
wife," and more so one with a white mutch on, while on his way
to work. Many colliers even yet will turn back and lose a day's
work rather than proceed in face of the possible ill-luck involved.
It is supposed to mean accident, either to the man or to the place
he is in. The cases are cited of a man who, in spite of the meeting,
went to work and got his leg broken, and of another who went
to work and found his " place " fallen in.

When an accident happened in the pit, all who heard of it
used to " lowse," i.e. cease from work. In these days of large
collieries the news does not always reach the working places ;
but in the event of any serious accident, involving say, two or
three deaths, the whole of the men employed usually come to
the pit bank and cease work for the day.

The following are common freits noted at Auchterderran :

It is unlucky to begin work or start on a journey on a
Friday.

It is unlucky to turn back after you have started out from the
house.

It is unlucky to shake hands twice on saying good-bye.

It is unlucky to dream of eggs ; eggs mean " clashes " (evil-
speaking : disputes).

To dream of rats is unlucky ; rats mean enemies.

To dream of a washing means a " flitting " (removal).

To dream of the loss of teeth means a death.

To dream of the loss of fingers means the same.

390 Appendix.

To rub the nose when you rise in the morning means that
you will hear of a death before night.

It is unlucky to meet a woman with untidy shoes or stockings.

If a man's (or woman's) bootlace comes undone, his (or her)
sweetheart (or wife or husband) is thinking of him (or her).
(Evil wishing ties knots ; good wishing looses them.)

It is unlucky to put your shoes on the table, it will cause
" strife." Ill luck can be averted by spitting on the soles.

If two people wash their hands together in a basin, the sign
of the cross should be made in the water.

It is unlucky to go under a ladder.

It is unlucky to spill salt. If done some salt should be thrown
over the left shoulder.

Breaking a mirror means ill-luck for seven years.

It is unlucky to give a present of a knife or scissors. It " cuts
love."

Sudden silence means that an angel is passing through the
room.

It is unlucky to look at the new moon through glass.

On first seeing the new moon you should turn a piece of silver
in your pocket.

It is unlucky to give undue praise to horses, cattle, etc., or
children. If this is done it constitutes " fore-speaking " and
evil will follow. Hence probably the Scots invalid on being
asked how he is says he "is no ony waur " — he avoids fore-
speaking himself.

A cat will " suck " a child's breath and so cause death.

A horse " sees things " invisible to the driver. " What are
ye seein' noo ? " is a common remark when a horse shies without
apparent cause.

It is lucky to have a horseshoe in the house.

A woman whose child had died, said to me : " This comes o'
laughin' at freits." On enquiry I found that she had always
condemned those who kept a horse-shoe at the fire-side (a common
custom) . She immediately procured one.

A pig sees the wind.

The " hole " in the forefoot of a pig is where the devils entered
the Gadarene swine.

A man who has killed a lot of pigs in his day has a good chance
of seeing the Devil.

It is unlucky to " harry " a swallow's nest.

If a swallow flies below your arm that arm will become
paralysed.

Swallows or crows building near a house are lucky.

It is unlucky to have peacocks' feathers in the house.

The Mining Folk of Fife. 391

Games.

" Hainchin' the bool." A game played in the earlier half of
the nineteenth century amongst the Fifeshire miners was called
" hainchin' the bool." The " bool," which weighed about 4 lbs.,
and was somewhat larger than a cricket ball, was chipped round
from a piece of whin-stone with a specially made small iron
hammer. The game was played on the high-road where a suitably
level piece could be got. The ball was held in the hand, and
the arm brought up sharply against the haunch, when the ball
was let go. Experts are said to have been able to throw it
over 200 yards. The game was ultimately stopped by the authori-
ties. This form of throwing is very frequently practised by
boys to throw stones over a river or out to sea from the beach.
How long " hainchin' the bool " had been practised in Fife it
is hard to say, but the stone ball was of the same type as the
" prehistoric " stone-balls fairly common in Scotland, some of
which at least may have been used for a similar purpose.

" Shinty " formerly took the place of the present-day universally
popular football.

" The dulls " or " Dully " (Rounders) was also formerly popular.

Cock-fighting was formerly very common amongst the Fife-
shire miners. Even yet, in spite of legal repression, many game-
cocks are bred and matches held on the quiet. A disused quarry
in the parish {Auchterderran) was a favourite amphitheatre for
large matches {e.g. an inter-parish or inter-county combat), and
Sunday a favourite day. Quite a large crowd of men would
collect, often driving long distances, to view the combat. In
Fife the cocks were always fought with the natural spur.

Quoits is an old game still played with great interest and skill.

Cf. Hogmanay, p. 146 ; Handsel Monday, p. 150 ; Games,
pp. 175-187-

Marriage.

" Marry for love and wark for siller" runs the Fife proverb,
setting forth the principles on which matrimony should be under-
taken.

On hearing of an intended marriage, the customary enquiry
is, as to the man, " Wha's he takkin' ? " but in the case of a
woman, " Wha's she gettin' ? " Other common sayings are :
" She's ower mony werrocks^ (bunions) to get a man " : and,
" Mim-mou'ed maidens never get a man ; muckle-mou'ed maids

1 Wyrock, a sort of hard excrescence. — Jamieson.

392 Appendix.

get twa." " When ye tak' a man, ye tak' a maister," is a woman's
proverb. But when once the wedding-ring was on, it was unlucky
to take it off again. " Loss the ring, loss the man."
" Change the name and no' the letter.
Change for the waur and no' the better."

It was quite common in the parish for a married woman to be
referred to by her maiden name in preference to the surname
she was entitled to use by marriage.

The following account of old-time marriage customs among
the mining folk was taken down in 1903 from the description
of Mrs. H., of Auchterderran, aged seventy-five. She had been
bom, brought up, and had lived all her life, in one hamlet in the
parish, and had never been further than ten miles away from it.

When the " coortin' " had been successfully accomplished, the
custom was to celebrate " the Contrack night." This was the
night that " the cries " had been given in {i.e. the notification
to the minister to proclaim the banns of marriage) and a con-
vivial meeting was held in the house of the bride. The food
was plain (perhaps " dried fish and tatties "), and there was
much innocent merriment ; one outstanding part of the pro-
gramme being the " feet-washing " of the bridegroom. This
performance varied in severity from plain water and soap to a
mixture of black lead, treacle, etc., and the victim always struggled
against the attentions of the operators. In spite of his efforts
at self-defence the process was always very thoroughly carried
out. As regards the " cries," the proper thing was to be " cried "
three Sundays running, for which the fee was 5s. But if you
hurried matters up, and were cried twice, you had to pay 7s. 6d.,
while if your haste was more extreme and you were only cried
once, you were mulcted in the sum of los. 6d.

The marriage usually took place in church. On the marriage-
day the bridegroom and bride with best-man and bridesmaids
set out in procession for the Kirk, the bride and groom some-
times being " bowered," i.e. having an arch of green boughs
held over their heads. All the couples went " traivlin' linkit "
(walking arm in arm) sometimes to the number of thirty-two
couples, while guns and pistols were fired on the march, and
all sorts of noise and joking kept up. In the parish of Auch-
terderran it was the rule (owing to damage having been done
on one occasion to the sacred edifice), that all this had to cease
when the procession came in sight of the kirk at the top of Bow-
hill Brae, about two hundred yards from the building. Money
was dispensed by the bridegroom, which was called the " ba'
siller." All this is done away with now, with the exception
of the ha' siller, which is always looked for.

The Mining Folk of Fife. 393

On returning home, the bride had a cake of shortbread broken
over her head while crossing the threshold. This is still some-
times done. In the evening a dance would be held and " the
green-garters " (which had been knitted in anticipation by the
best maid) were pinned surreptitiously on to the clothing of
the elder unmarried brother or sister of the bride. When dis-
covered they were removed and tied round the left arm and
worn for the rest of the evening. The green garters are still
in evidence. The unmarried women present would be told to
rub against the bride " for luck," as that would ensure their
own early marriage. The proceedings terminated with the " bed-
din' o' the bride." When the bride got into bed her left leg stock-
ing was taken off and she had to throw it over her shoulder, when
it was fought for by those in the room, the one who secured it
being held as safe to be married next.^ The bride had to sit up
in bed until the bridegroom came and " laid her doon." * Some-
times the roughest of horseplay went on. In one case mentioned
by an old resident in the parish, practically " a' the company "^
got on to the bed, which broke and fell on the ground.

" The Kirkin' " took place the following Sunday, when three
couples sat in one seat; viz. the bride and bridegroom, the
best maid and best man, and " anither lad and his lass."

On the first appearance of the newly-married man at his work
he had to " pay aff " or " stand his hand," (stand treat). Failing
this he was rubbed all over with dust and grime. This was
called " creelin."

This " creelin' " (cf. ante, p. 165) is a very attenuated survival
of the custom mentioned by Allan Ramsay in his second supple-
mental canto to " Christ's Kirk on the Green," where the day
after the marriage the bridegroom has " for merriment, a creel
or basket bound, full of stones, upon his back ; and, if he has
acted a manly part, his young wife with all imaginable speed
cuts the cords, and relieves him of his burden." »

1 " The bride was now laid in her bed,
Her left leg ho' was flung.
And Geordie Gib was fidging glad.
Because it hit Jean Gunn."

Allan Ramsay, first supplemental canto to " Christ's Kirk on the
Green."

* "... The bride she made a fen',

To sit in wylicoat sae braw, upon her nether en'." Idem.

" The Works of Allan Ramsay, vol. i. p. 328. A. FuIIarton & Co.^
London, Edinburgh, and Dublin. 1851.

394 Appendix.

Birth and Infancy,

Of the three stages of Hfe round which old customs and beliefs
cluster, — namely, marriage, birth, and death, — the second has
perhaps the greatest amount of folklore connected with it. Some
part of what is here set down has already appeared in the Cale-
donian Medical Journal, vol. v.,^ but all of it is the fruit of many
years' personal experience as a medical practitioner among the
folk of Fife, more especially among those who daily go down
into the coalpits of the county to earn their bread.

Pregnancy. There is a popular belief that when pregnancy
commences the husband is afflicted with toothache or some other
minor ailment, and that he is liable to this complaint until the
birth of the child. On one occasion a man came to me to have
a troublesome molar extracted. When the operation was over
he remarked, in all earnestness, " I'm feared she's bye wi' it
again, doctor. That tooth's been yarkin' awa' the last fourteen
days, an it's aye been the way wi' me a' the time she's carryin'
them." Another patient assured me that her husband " aye
bred alang wi' her," and that it was the persistence of toothache
in her adult unmarried son which led her to the (correct) sus-
picion that he had broken the seventh commandment, and made
her a grandmother.

Pregnancy is frequently dated from taking a " scunner "
(disgust) at certain articles of food — tea, fish, etc. If the con-
finement is misdated, the woman whose calculations have gone
wrong is said to " have lost her nick-stick," a reference to the
old-fashioned tally.

While the woman is pregnant she must not sit with one leg
crossed over the other, as she may thereby cause a cross-birth ;
nor, for the same reason, may she sit with folded arms. If
she is much troubled with heartburn, her future offspring will
have a good head of hair ; while a dietary including too much
oatmeal will cause trouble to those washing the child, as it pro-
duces a copious coating of vernix caseosa.

Many mothers believe that the tastes (likes and dislikes) of
the child are dependent on the mother's diet while pregnant ;
e.g. a woman who has eaten much syrup will have a syrup-loving
child. If a woman while pregnant has been " greenin' " (longing

^ The Scottish Bone-setter, The Obstetric Folk-Lore of Fife, and Popular
Pathology ; also " Some Fifeshire Folk-Medicine " in the Edinburgh
Medical Journal, 1904.

The Minhig Folk of Fife, 395

ior) any article of diet which has been denied to her, the child
when born will keep shooting out its tongue until its lips have
been touched with the article in question.

The belief in maternal impressions is of course fixed and certain ;
and wonderful are the tales told of children born with a " snap "
on the cheek (through that favourite piece of confectionery-
having been playfully thrown at the mother), or with a mouse
on the leg. E.g. a woman who was slapped in the face with
a red handkerchief while pregnant, had a child with a red mark
on the forehead ; another woman had a " red hand " on her
own abdomen because, before her birth, her mother's night-
gown caught fire, and she laid her hand violently on her body
to extinguish the flames.

It is always considered among the folk a most reprehensible
thing to throw anything, even in jest, at a pregnant woman,
on account of thereby causing a birthmark, or even a marked
deformity, to the future offspring. Should something be thrown,
however, and the part hit be an uncovered part of the body,
such as the face, neck, or hand, the probable birthmark may
be transferred to a part covered with clothes, if the woman
touches with her hand the spot where she has been struck, and
then touches a clothed part of her person. A young married
woman is always so advised by her elders. The transference
is only effectual before the fourth month of pregnancy. Any
start or fright to a pregnant woman is considered dangerous,
as the child may " put up its hand and grip the mother's heart."
I have heard sudden deaths in pregnancy attributed to this.
Each pregnancy is supposed to cost the woman a tooth.

A barren woman is often told chafhngly to " tak' a rub "
against a pregnant woman and " get some o' her luck."

If a woman is presented with a bun'^h of lilies before her child's
birth, the child will be a girl. This is believed to be of French
origin, as it was narrated by a daughter of a Frenchman who
was taken prisoner at Waterloo. She lived in Ceres, Fife.

Children (generally illegitimate) " gotten oot o' doors " were
expected to be boys. " It couldna but be a laddie, it was gotten
amang the green girss (grass) " ; (cf. " The Birth of Robin Hood,"
in Jamieson's Popular Ballads, 1806).

Childbed. When labour was in progress, various proverbs,
consolatory and otherwise, were always used ; such as, " Ye'll
be waur afore ye're better " ; " The hetter war, the suner peace " ;
" Ye dinna ken ye're livin' yet," etc.

In a prolonged or tedious labour an older woman would often
open the door and leave it slightly ajar.

39 6 Appendix.

It was not uncommon for some women to desire to be confined
kneeling in front of a chair, on the ground that " a' their bairns
had come hame that way." This position must have been very
common at one time.

The placenta was usually burned, sometimes buried.

After the birth the mother had to be very careful till the " ninth
day " was past. Till then, she was not allowed to " redd " her
hair, or to lift her hands " abune the breath," i.e. higher than
her mouth. 1 Nor, if she " tak' a grewsin'," {rigor), must she
touch her mammae, or a " beelin' " (suppurating) breast will
be the consequence. " I maun ha' gruppit it," is often given
as the cause of an abscess. And if, while " grewsin' " she were
to grip her child, it would take the illness which caused the rigor.

" Nurse weel the first year, ye'll no nurse twa," was the advice
given by experienced elders to young mothers.

" A woman was in seeing a neighbour who had had a ' little
body.' The jjatient got up while the caller was in. The caller
was going out again, but she was brought back until the mother
got into bed again. Before leaving, the caller got ' the fitale
dram.' " (Cowdenbeath).

The Newborn Infant. When the child was born, it was frequently
greeted with the words, " Ye've come into a cauld warl' noo."

The child may be born with a caul (" coolie," " happie-hoo,"
" sillie-hoo," or " hallie-hoo ") 2 over its face. This is a sign of
good luck, and is still frequently preserved. I was once shown
a specimen fifty years old, by its owner, who as it happens has
been a peculiarly unfortunate woman. Some held that if given
to a friend the caul will serve as a barometer of the donor's health.
If in good health, it keeps dry, but if the giver turns ill, the hood
becomes moist.

A child born feet first was held to be either possessed of the gift
of second sight, or to be born " a wanderer in foreign countries."

A premature child will live if bom at the seventh month,
but not if bom at the eighth.

If the child's first cry can be twisted into " dey " (father),
the next comer will be a male.

The umbilical cord must be cut short in the case of a girl,
but the boy whose umbilical cord is cut too short will, when
his time comes, run the risk of either being a childless man, or a
bed-wetter. 3

^ Cf. Neuburger, History of Medicine, vol. i. p. 74,
^ Coolie, a nightcap ; happie, a wrap ; hallie, holy ; sillie, fairy.
^ Vide article " The Folk- Lore of the Umbilical Cord," by present
writer, British Medical Journal, Jan. 6, 1912.

The Mining Folk of Fife, 397

The child at birth used in the old days to be wrapped, if a male,
in the mother's petticoat ; if a female, in the father's shirt. If
this was not done the child was thought to run the risk either of
not being married at all, or if married, of being childless.

If the child micturates freely at birth, it is considered a sign
of good luck to it and to all who may participate in the benefit.

The nurse examines the child to see that it is " wice and warl'
like," and that there are no signs of its being an " objeck," or
a "natural." Should the child have " hare-shaw " (hare-lip),
or " whummle-bore " (cleft-palate), there will naturally be much
chagrin, but a " bramble-mark " or " rasp " (naevus) is not
objected to — unless on the face — as it is supposed to indicate
future wealth. Such marks are held to increase in size and
darken in colour as the fruits in question ripen, and to become
more marked and prominent on the child's birthday. A child
with two whorls on its head will be a wanderer, or, otherwise,
will live to see two monarchs crowned.

It occasionally happens that a child is bom with one or more
of its teeth cut. This is considered very lucky ; but the teeth
should be " howkit out " (dug out) to avoid disheartening the
mother, for " sune teeth, sune anither."

If the child is pronounced to be like father or mother, some
one present will say, " Weel, it couldna be like a nearer freen' ! " ^
It is held that the child will be liker the parent who has either
been fonder of the other at the time it was begotten, or fonder
of the other during the pregnancy, " because he or she looks
often at, and thinks often o' " the other. Or again, that the
infant will be more like the parent who has the stronger con-
stitution.

If the little stranger is a well-developed child, we are told :
" That ane hasna been fed on deaf nuts." (Deaf nuts are worth-
less withered nuts.) Should it have enlarged breasts, the common
and dangerous practice of " milking the breasts " is almost
always resorted to in the case of a girl ; but if a boy were so
treated, it is thought that it would injure his chance of becoming
a father hereafter.

It is considered very unlucky to weigh a newly-born child,
and very genuine opposition may be offered to the proposal.

To wash the child's " loof " (palm) too thoroughly is held
to spoil its chance of " gainin' gear," while to wash its back too
well for the first three weeks is thought to weaken it. Others
say the child's hands and arms should not be washed " till it
is a gude twa- three weeks auld, as it taks their luck awa." (Cow-
denbeath).

^Friend. Scot., a relative.

39^ Appendix.

Mrs. H. of Auchterderran, previously mentioned, said that
" when she was a lassie," the howdie in charge would then mould
and press the child's head (" straik it ") to " pit it intil shape,"
special attention being paid to-the nose. A mouthful of whisky-
was taken, and skilfully blown as a spray over the child's head,,
and then massaged in " to strengthen the heid." A plain closely-
fitting cap (" under-mutchie ") was then applied, and a more
ornamental one on the top of that, as the child was supposed
to take cold very readily through the " openins o' the heid "
{fontanelles) , by which " the air would get into the brain."

If a child cries continuously after being dressed at birth, the
granny or some other wise elder will say, " If this gangs on we'll
ha'e to pit on the girdle " (the large circular flat baking-iron
on which scones and oatcakes are " fired "). Sometimes this
is actually done, but the practice is rare now, and very few can
give the true meaning of the saying. The idea is that the crying
child is a changeling, and that if held over the fire it will go up
the chimney, while the girdle will save the real child's feet
from being burnt as it comes down to take its own legitimate
place. (Cf. p. 31.)

First Ceremonies. The ceremony of drinking the child's
health at birth (" wettin' the bairn's heid ") is laid stress on,
and those not " drinkin' oot the dram " are expostulated with
thus : "Ye wouldna tak' awa' the bairn's beauty ? (or luck)."
The refreshments, usually shortbread and whisky, are called
" the bairn's cakes."

A visitor going to see a newborn child must not go empty-
handed but must carry some small gift for presentation to the
youngster, or he or she will carry away the child's beauty.

The child should always, when possible, be carried upstairs,
before it is carried down ; and where this is impossible, a box
or chair will give the necessary rise in life.

" The bairn's piece " was a piece of cake, or bread and cheese,
or biscuit, wrapped in a handkerchief and carried by the woman
who was taking the child to the kirk for the christening. This
woman was always if possible one of good repute in the district,.
and the office was considered an honour. " Mony an ane I
carried to the kirk," said old Mrs. H., with pride. The first
person met with on the way, whether " kent face " or stranger,
was presented with " the bairn's piece," and was expected to
partake of the proffered refreshment. Sometimes he or she
would indulge in prophecy and say, " A lassie the next time,"
or, "a laddie " ; but failing this it was considered that if the
person met was a male, the mother's next child would be a female^

The Mining Folk of Fife. 399

and vice versa. The custom is now practically extinct, even in
country places.

" Children that are taken to be christened are taken in at the
little gate instead of at the big gate now, since suicides are not
taken over the church wall to be buried, as it was supposed that
the first child that was taken in at the gate would commit suicide."
(Verbatim as given. Cowdenbeath. Cf. p. 174.)

If on a Sunday a boy and a girl are being christened, the girl
must be christened before the boy, otherwise she will have a
beard.

On the child's first visit to another house its mouth is filled
with sugar " for luck." Unless this was done the bairn would
always be licking its lips and shooting out its tongue, and be
generally discontented. The first visit of an infant to another
house brings luck to that house, provided it is not carried by its
mother, but if the mother herself is carrying the child, it is not
every neighbour that would welcome the visit.

" The first time you take out your first baby, you should not
bring it in yourself. Go in yourself first and get some other
one to bring it in ; or come in backwards with it." {Cowdenbeath.)

The Cradle. Various beliefs are connected with the cradle
The first child should not be rocked in a new cradle, but in a
borrowed old one ; nor should the cradle be in the house before
the child is born. In sending the borrowed cradle back, it should
never be sent empty, but with a blanket or pillow in it, nor
should it touch the ground on the journey. Even when the child
is older and the mother wishes to take the cradle to a neigh-
bour's house for a " crack," it is unlucky to take it in empty. A
pillow or blanket should be in it, or better still, the child should
be placed in the cradle and carried in that way. An empty
cradle should never be rocked, as it gives the child " a sair weim."

If a mother thinks she is not to have more children, and so
gives her cradle away, another child will be born to her. (See
ante, p. 159.)

Early Infancy. If you see a baby about six weeks old watching
smoke going up a chimney, it will never have a birthday.

A child with differently coloured eyes {e.g. one blue, one brown)
will never live to grow up.

If a young child on being given a piece of money, holds it
tight, it will turn out " awfu' grippy " (greedy) ; but if the
money slips through its fingers it will be openhanded and generous.

If the child " neezes " (sneezes), the correct thing is to say,
" Bless the bairn ! " If it " gants " (yawns), the chin is care-
fully pushed up to close the mouth.

400 Appendix.

When the child's nails require shortening, they should not
be cut with scissors, but bitten. If a child's nails are cut before
it is a year old (some say six months), it will be " tarry-fingered,"
(a thief).

A child speaking before six months old will, if a boy, not live
to comb a grey head.

A child speaking before walking will turn out " an awfu'
leear."

The first time a child creeps, if it makes for the door, it will
creep through life and be a slowcoach, and never " mak' a name
for itsel'."

If a child on first trying to walk is inclined to run, it will have
more failures than successes in life.

A child should not see itself in a mirror before it gets its teeth,
as it will not live to be five years old.

Gums through which the teeth are shining are called " breedin'
gums," and should be rubbed with a silver thimble or a shilling
to bring the teeth through. If a stranger {i.e. any other than
the mother) discovers the first tooth, the mother has to give
that person a present. [Auchterderran.)

Early teething portends sundry troubles. " Teeth sune gotten,
teeth sune lost " ; " Sune teeth, sune sorrow." And as regards
the mother : " Sune teeth, sune anither " ; or, " Sune teeth,
sune mair."

To cut the upper teeth before the lower is very unlucky, for

" He that cuts his teeth abune
Will never wear his marriage shoon."

When a milk-tooth comes out, it should be put in the fire
with a little salt, and either of the following verses repeated :

" Fire, fire, bum bane,

God gi' me my teeth again."
Or,

" Burn, bum, blue tooth.

Come again a new tooth."

Families. If twins grow up, and both marry, only one of
them will have children.

An addition to a miner's family, if a boy, is described as " a
tub o' great " ; if a girl, as " a tub o' sma'."

^ A family of two is described as " a doo's cleckin' " {i.e. a pigeon's
hatch) .

A family of three is looked on as ideal : " twa to fecht an' ane
to sinder " (separate). Sometimes another child is allowed, and
it becomes " twa to fecht, ane to sinder, an' ane to rin an' tell."

Lee c her aft. 401

The last of the family is described as " the shakkins o' the
poke," (bag). " Losh, wumman ! this'U surely be the shakkins
o' the poke noo ! "

Leechcraft.

" Folk-medicine," says Sir Clifford Allbutt (JBrit. Med. Journal,
Nov. 20, 1909), " whether independent or still engaged with
religion and custom, belongs to all peoples and all times, including
our own. It is not the appanage of a nation ; it is rooted in
man, in his needs and in his primeval observation, instinct,
reason and temperament. ... To Folk-medicine doubt is un-
known ; it brings the peace of security."

The Leech. " A drucken doctor's clever," is the popular
opinion expressed in a curiously unwise proverb. But even he
does not always command the undoubting faith that is reposed
by the ignorant in the unwashed oracles of the roadside, the tinker
and the tramp, who have successfully dodged the dominie, but
who nevertheless are reputed to be " skeelie wi' simples." For
" ye'd wonder what gaun-aboot folks kens." If the " cure " —
these remedies are always known as " cures " — can be got from
anyone invested with a slight touch of the uncanny, so much the
better. One old lady told me, " My mither got the cure from
a man wantin' the legs, that was drawn aboot by twa black
dogs." A man with two legs, drawn about by a horse, can be
met with and consulted any day ; but one wanting the legs and
drawn about by two black dogs is something out of the usual
run, and naturally his advice should be something " by-ordinar,"
and implicitly to be trusted.

In folk-surgery, the bone-setter holds an accepted position. "A'
body kens doctors ken naething aboot banes." It is a matter
of " heirskep " (heredity). The bone-setter's father before him,
or at least his grandfather, or at the very worst his aunt, pos-
sessed " the touch," as it is called, in their day and generation.
" It rins in the bluid."

I know not why, but this particular unqualified practitioner is
most frequently a blacksmith. Still, among the many Fifeshire
bone-setters I have known or heard of were a schoolmaster, a
quarryman, a platelayer, a midwife, and a joiner.

A rough and ready massage plays an important part in the
modus operandi ; so does the implicit faith of the patient. The
fearlessness of utter ignorance leads them to deal with adhesions
in joints in the most thorough-going fashion, and we hear of their
successes — ^not their failures. Many of them have the gift — a

2C

402 Appendix.

gift also common to others who never use it as hereditary skill
— of making a cracking noise at the thumb or finger joint by-
flexion and extension. When an injury is shown for treatment,
the bone-setter handles it freely, says how many bones are " out,"
and then works away at the joint, making cracking noises with
his own fingers, each separate noise representing one of the
patient's bones returning to its proper position, " They maun
ha' been oot," says the sufferer afterwards : "I heard them
gaun in." A coachman who had been flung off his box and
got a bruised elbow had thirteen small bones " put in " by one
famous blacksmith still in practice.

I suppose every medical practitioner in Fife could tell of cases
ruined by these charlatans. On one occasion I was asked to
see a ploughman who had fallen off a cart. I found him with
a Colles' fracture, the injured part covered with a stinking greasy
rag, above which were firmly whipped two leather bootlaces.
The bones were not in position, and the hand, from interference
with the circulation, was in a fair way to become gangrenous.
Yet the injury had been met with a week previously, and both
he and his employer had been highly pleased with the treatment
of the " bone-doctor " who had been consulted. I was only
wanted to fill in the insurance schedule.

One curious qualification for bone-setting was given me by
a collier who had been to a bone-setter with a " staved thoomb."
I asked him why he had gone there. " Lord, man ! I dinna ken.
They say he's unco skeely." But what training had he ? " Weel,
he was aince in a farm, and drank himsel' oot o't ! "

Popular Physiological Ideas. It is believed that there is " a
change in the system " every seven years.

Hair. If a grey hair is pulled out three will come in its place.
{Auchterderran and Fife generally.)

A horsehair put into water is supposed to turn into a worm
or an eel. Many people otherwise intelligent fully believe this.
{Auchterderran and Fife generally.)

Hair and nails should not be cut on Sunday. " Cursed is he
that cuts hair or horn on the Sabbath," was quoted against a
resident who had dishorned a " cattle-beast" on Sunday. {Auch-
terderran.)

An excessive amount of hair on a new-bom child's head is
an explanation of the mother having suffered from heartburn.

" A hairy man's a happy man — or, a ' geary ' (wealthy) man " ;
— a hairy wife's a witch."

A tuft of hair on the head that will not keep down when brushed
is called " a coo's lick."

Leechcraft. 403

Red Hair. A red-haired first-foot is very unlucky.
" He's waur than daft, he's reid-heided."
There is a schoolboy rhyme :

" Reid heid, curly pow,
Pish on the grass and gar it grow."

Large Head. " Big heid, little wut."

The Heart. " To gar the heart rise," to cause nausea.

" To get roond the heart," to cause faintness. (" It fairly
got roond my heart.")

Sudden death is explained as due to the heart having been
" ca'ed (pushed) aff its stalk."

Any injury, however slight, near the heart, is looked upon as
dangerous. " Far frae the heart " is used to mean, not dan-
gerous, not of much importance, trifling. " O that's far frae
the heart ! " not worth bothering about.

" Whole at the heart," courageous, in good spirits. " But a'
the time he lay he was whole at the heart."

" Something cam' ower the heart," i.e. a feeling of faintness
occurred.

" I saw her heart fill," I saw she was overcome with emotion.

Hiccough is supposed to be caused by " a nerve in the heart,"
and at every hiccough " a drop o' blude leaves the heart."

Jugular vein. Great importance is attached to any injury
" near the joogler." Fear will be expressed lest any swelling
in the neck should be " pressin' on the joogler."

Menstruation. It is steadfastly believed by the folk that sub-
stances such as jam, preserves, or pickles, made by a menstruating
woman will not keep, but will for a certainty go bad. On one
occasion I was told in all seriousness that a newly-killed pig
had been rendered quite unfit for focd through being handled
by a woman " in her courses," all curing processes being useless
to check the rapid decomposition that followed.

Nerves. A " nervish " person is a nervous person : a " nervey "
one, a quick active person.

Hysteria is described as " the nerves gaun through the body."

A highly neurotic imaginative person is described as " a heap
o' nerves " — " a mass o' nerves."

A pot-bellied individual is described as " cob-weimed." The
" cob " is the grub found at the root of the docken, and is a
favourite bait with fishers.

Sneezing {" neezing ") is held to clear the brain.

Spittle, spitting. Fasting spittle is a cure for warts and for
sore eyes.

The spittle of a dog (" dog's lick ") is a cure for cuts and burns.

2 c 2

404 Appendix.

Spitting for luck. At the conclusion of a bargain the money
is spat on " for luck." Money received in charity from one for
whom the recipient has a regard is similarly treated.

A man meeting a friend whom he has not seen for a long time
will spit on his hand before extending it for shaking hands.

Along the coast, any dead carcass is spat on with the formula,
" That's no my granny." (See below, p. 418.)

A schoolboy challenge is to extend the right hand and ask
another boy to " spit owre that." If he does so, the fight begins.
A schoolboy saying (contemptuous) : " I'll spit in your e'e an'
choke ye."

Teeth. Toothache is caused by " a worm in the teeth."

To extract eye-teeth endangers the sight.

" He's cut a' his teeth," he is wide awake.

" He didna cut his teeth yesterday*," he is an experienced
person.

" A toothful," a small quantity of anything. (See further,
p. 409.)

Thumb. An injury to the thumb is supposed to be specially
apt to cause lock-jaw.

Tongue. " Tongue- tackit," tongue-tied.

" The little tongue," the uvula.

If a magpie's tongue has a piece " nickit oot " between two
silver sixpences, the bird will be able to speak.

A seton passed in below the tongue of a dog will make it quiet
while hunting. A poacher's dodge.

" To have a dirty tongue," to be a foul speaker.

" To gie the rough side o' the tongue," to swear at, to speak
harshly.

" Her tongue rins ower fast," or " She's ower fast wi' her
tongue," said of women.

Unconsciousness is described as " deid to the warl'." " I was
deid to the warl' for sax hoors."

Wind (flatulence) has extraordinary powers attributed to it :
" gettin' roon' the heart," " gaun to the held." An acute pain
in the chest or belly is often said to be caused by " the wind
gettin' in atween the fell (skin) and the flesh."

Yawning (" gantin' "). There is a proverbial saying :

" They never gantit
But wantit
Meat, meal, or makkin' o' " (fondling, petting).

Pathological Ideas. Popular Conception of Disease. An implied
belief in the existence of disease as an entity — an entity that can be
fed, or starved, or transferred — is often peculiarly prominent.

Leechcraft. 405

There is always, for example, a fear of taking anything that may
" feed the tribble." A fight is going on between the trouble and
the " system," and unsuitable medicine may go to help the former
at the expense of the latter. " For ony favour," said one woman,
" dinna gie me ony thing that will gar me eat, for a' I tak just gangs
to the hoast and strengthens it." Again, in the case of a poultice,
there is an underlying idea of the transference of the " tribble "
from the afflicted body to the poultice, and it is with this idea
that the poultice is usually burnt. The poultice is held to " draw
the tribble " : the disease is " in " until it has been extracted :
it has to be got out. Some poultices, such as carrot or soap-
and-sugar poultices, are described as " awfu' drawin' things."
" Is it no' drawin' it owre sair ? " is a common query regarding
a poultice or a dressing. When a blister does not rise readilj^ it
is looked on as a bad sign : the trouble cannot be drawn out :
" it is ill to draw," — " dour to draw " — " the fribble's deep in."

Disease may also be " drawn out " from a human body to that
of a lower animal, as appears from the treatment of syphilis
noted below (p. 410) and other cases.

Contagion. " Ay, an' wha smittit (infected) the first ane ? "
is often said contemptuously as an argument against instructions
to isolate an infectious case. Measles, scarlatina, etc., are looked
on as " bairns' tribbles " and to " pit them a' thegither an' hae
dune wi't " is often practised. On the other hand, it is believed
that all bedding and clothes belonging to a deceased phthisical
patient should be burnt. It is also held that those who are not
" feared at " a trouble will not take it. Another belief is that
a younger person cannot " smit " an older. " She's safe to
wash his claes : she's auld be's (compared to) him." An older
person sleeping with a younger is considered apt " to tak the
strength frae " the younger one {Auchferderran) .

Boils are looked upon as a sign of Tude health. Swollen glands
(referred to as " waxen kernels " or " cruels ") are looked on as
a sign of the system being " down."

Cancer is referred to as " eatin' cancer." A common expres-
sion is " They say an eatin' cancer will eat a loaf." Of one case
of cancer of the breast a woman said, " It used to eat half a loaf
o' bread and a gill o' whisky in twa days " {Anchterderran).

Celibacy in a male is held to be bad for mental conditions.
" His maidenheid's gaun to his brain " : said scoffingly of an
eccentric single man.

Delirium. A delirious person is spoken of as " carried." One
who is excited is spoken of as " raised " or "in a raptur'," and
a confused person as " ravelled " {i.e. tangled — a ravelled skein
of wool is a tangled skein) .

4o6 Appendix.

Drunkenness. A drunk man, if very drunk, is described as
" mortagious," " miracklous," " steamin' wi' drink," or " blin'
fou'." A chronic drunkard (" drooth ") is spoken of as " a
sand-bed o' drink." A man wanting a drink will ask you to
" Stan' your hand," or ask " Hae ye ony gude in your mind ? "
or " Can ye save a life ? " (Auchterderran).

Hives. Jamieson in his dictionary gives this word as meaning
" any eruption on the skin when the disorder is supposed to
proceed from an internal cause. Thus bowel-hive is the name
given to a disease in children in which the groin is said to swell.
Hives is used to denote both the red and yellow gum (Lothians)
A.S. Heafian, to swell." But this is by no means a complete
definition for Hives in Fife. Generally speaking, if an infant is
at all out of sorts it is said to be hivie : diarrhoea, vomiting,
thrush — all these conditions come under the adjective, while a
fatal result is frequent through " the hives gaun roond the heart."
The commonest varieties of hives, so far as we can classify them,
are those that follow :

1. Bowel-hives is the diarrhoea so often associated with denti-
tion and mal-feeding in infants.

2. Oot-fleein' hives is where we get a rash of any sort (short
of the exanthemata). For example, eczema capitis is frequently
described as starting with " a hive " on the brow, and the suda-
mina so common on neck and nose in the first few days of infant
life are frequently looked on as a good sign, and called " the
thrivin' hives."

3. In-fleein' hives is — what ? It frequently spells sudden death,
or, at any rate, sudden death is quite satisfactorily accounted
for by the fact that " the hives have gone inwan " (inwards),
the usual goal being, as I have mentioned, the heart.

4. The bannock-hive is a term applied humorously and con-
temptuously to the person who is suffering from a gastric de-
rangement as a result of over-eating. When doubt is thrown
in the family circle on a member's claim to be an invalid, we
hear the phrase, " Weel, if ye're hivie, it's the bannock-hive " ;
similar to " Ye're meat-heal, ony way," or to Gait's famous " Ony
sma' haud o' health he has is aye at meal-times."

Mumps. Local terms for this are " Bumps," " Buffets," and
" Branks " — " Branks " meaning the halter for a cow {Auchter-
derran).

Pap o' the hass (" hawse," " hass " — throat, " pap o' the hass "
— uvula) . In relaxed throat the condition is referred to as " the
pap o' the hass being down." It is believed that there is one
single hair in the head, which, if found and pulled, will " bring
the pap o' the hass up." The difficulty is, of course, to find it.

Leechcraft, 407

Suicide. It is often said of a suicide " he maun hae been gey
sair left to himseV afore he did that."

White liver. A man who has been a widower several times
(" wearin' " his third or fourth wife) is supposed to have a " white
Uver," along with which condition goes a " bad breath " fatal
to the spouse.

Health Maxims. Better hand weel than mak' weel.

Better wear shoon than sheets.

Feed a cold and starve a fever.

If ye want to be sune weel, be lang sick : i.e. keep your bed
till you are better.

" He's meat-heal ony way," is said of an invalid whose illness
is not believed in.

Nervous people are said to be " feared o' the death they'll
never dee."

" He'll no kill," and " He has a gey teuch sinon (sinew) in
his neck," are said of hardy persons.

" Let the sau sink to the sair," was said jestingly as a reason
for drinking whisky instead of rubbing it in as an outward appli-
caticn.

Hygiene and General Treatment. The time of day or year is
held to exercise an influence on birth, death, or disease. If a
woman in labour passes " the turn o' the nicht," it is said, " She'll
maybe gang the roond o' the knock (clock) noo." So too with a
moribund person.

Skin eruptions are often explained as " just the time o' year."
Boils, pimples, rashes, etc., are held often to come out in the
spring. Cf. ante, The Month of May, p. 152.

Spring Medicine. In springtime there is a necessity " to clear
the system ; " which is best done by a purge and a vomit. A
well at Balgreggie, Auchterderran (mentioned in Sibbald's Fife),
was once resorted to for this. This well has now fallen in, and
is simply a marshy spot.

Sulphur and cream of tartar is a favourite spring drink.

Water. On coming to another place, the " cheenge o' water "
is held to cause boils, pimples, and other skin eruptions.

Living too near water causes decay in the teeth.

It is dangerous to give cold water as a drink in fevers and
feverish conditions, or in the puerperium.

It is held that " measles should not be wet," and this is often
a valid excuse for keeping the patient lamentably dirty.

Too much washing is weakening. The old-fashioned Fife miner
objects, on this account, to wet his knees and back.

4o8 Appendix,

A pail of water should not be left standing exposed to the sun,
as the sun " withers " it.

AiY. The smell of a stable or byre is wholesome for children and
invalids. Change of air is advantageous in whooping-cough.
(The length of time the change lasts is of no moment.) On one
occasion a miner took his child down the pit into the draught
of an air-course for change of air. It died of pneumonia two
days later. In some cases men have been known to take more
bread with them for their " pit-piece " than they needed, and
the surplus bread, which had received the change of air, was
given to the patient.

Earth. Breathing the smell of freshly-dug earth was held to
be good for whooping-cough, and also for those who had been
poisoned with bad air. A hole was dug in the ground and the
patient " breathed the air off it." A " divot " of turf was some-
times in the old days cut and placed on the pillow.

Blue flannel is held to be " a rale healin' thing " when applied
to bruises, sore backs, etc. The working shirt of the Fifeshire
miner is always of blue flannel.

Ointment, Butter wrapped in linen and buried in the ground
until it becomes curdy is held to be a fine natural " sau " (salve)
for any broken surface.

Diseases and Remedies. For Bleeding at the Nose. A door-
key put down the back, or a cold cloth or sponge applied suddenly
to the perinaeum.

Burns. Holding the burnt part near the fire " draws oot the
heat " from the burn.

" The drinking diabetes." In 1904 a child suffering from " dia-
betes " was directed by a " tinkler wife " to eat a " saut herrin'."
After it had done this, the child's arms were tied behind its back
and it was held over running water. A " beast " (which had
been the cause 01 the trouble), rendered very thirsty by the
meal of salt herring and hearing the sound of water, came up
the child's throat, and the child recovered. (Cf. Worms, infra.)

" Fire " (any foreign body, metallic), in the eye, is removed
(short of working at it with a penknife) by the operator (i) hcking
the eye with his tongue : (2) drawing the sleeve of his flannel
shirt across the eyeball : or (3) by passing a looped horsehair
below the lid.

Headache. A handkerchief (preferably a red handkerchief) tied
tightly round the head is good for headache.

Hydrophobia was treated in the old days by smothering the
patient between two feather beds. A house in Auchterderran
was pointed out where this is said to have been done.

Leechcraft, 409

Inflamed eyes are cured by wearing earrings : by application
of fasting spittle ; by the application of mother's milk ; and
by cow's milk and water used as a lotion.

Piles, treated by (i) sitting over a pail containing smouldering
burnt leather ; (2) the application of used axle-grease.

Rheumatism (" Pains ") is treated by (i) switching the affected
parts with freshly-gathered nettles ; (2) carrying a potato in
the pocket ; (3) supping turpentine and sugar, or (4) sulphur
and treacle ; (5) wearing flowers of sulphur in the stockings,
or rubbed into blue flannel ; (6) by inunction of bullock's marrow
twice boiled ; (7) rubbing in " oil o' saut " or " fore-shot."

Ringworm is treated with (i) ink ; (2) gunpowder and salt
butter ; (3) sulphur and butter ; (4) rubbing with a gold ring.

Toothache is caused by a worm in the tooth, and is cured in
women by smoking {Auchferderran). It may also be cured by
snuffing salt up the nose (a fisher cure, St. Andrews), or by keeping
a mouthful of paraffin oil in the mouth {Auchterderran). A
contemptuous cure advised to a voluble sufferer is, " Fill your
mouth wi' watter and sit on the fire till it boils."

Warts. Cures : (i) rubbing with a slug and impaling the
slug on a thorn. As the slug decays the warts go ; (2) rubbing
with a piece of stolen meat, as the meat decays the warts go ;
(3) tying as many knots on a piece of string as there are warts,
and burying the string, as the string decays the warts go ; (4)
take a piece of straw and cut it into as many pieces as there are
warts, either bury them or strew them to the winds ; (5) dip
the warts into the water-tub where the smith cools the red-hot
horse-shoes in the smithy ; (6) dip the warts in pig's blood when
the pig is killed. Blood from a wart is held to cause more.

Whooping-cough. Besides the cures for this mentioned above,
there are the following, (i) Passing the child under the belly of a
donkey. (2) Carrying the child until you meet a rider on a white
(or a piebald) horse, and asking his advice : what he advised had
to be done. (3) Taking the child to a lime-kiln. (4) Taking the
-child to a gas-works. During an outbreak of whooping-cough in
1 89 1, the children of the man in charge of, and living at, a gas
works did not take the complaint. As a matter of fact, the
air in and near a gas-works contains pyridin, which acts as an
antiseptic and a germicide. (5) Treating the child with roasted
mouse-dust. (6) Getting bread and milk from a woman whose
married surname was the same as her maiden one. (7) Giving
the patient a sudden start.

Worms. Medicine for worms had to be given at the " heicht
o' the moon." The worms are held to " come oot " then.

Another method was to make the sufferer chew bread, then

4 1 o Appendix.

spit it out and drink some whisky. The theory is that the worms
smell the bread, open their mouths, and are then subsequently
choked by the whisky ! (Cf. Diabetes, above.)

Materia Medica. i. Animal Cures.

Cat. A black cat's tail rubbed on a stye in the eye cures the
trouble.

Cattle. I have seen cow-dung used as a poultice for eczema
of the scalp, for " foul-shave," and for suppuration (abscess in
axilla). The general belief among " skeely wives " is that a cow-
dung poultice is the " strongest-drawin' poultice " one can get.

Cow's milk mixed with water is used as an eye-lotion.

The marrow of bullock's bones, twice boiled, is used as an
inunction in rheumatism.

One often hears of an ox having been killed and split up " in
the auld days," and a person who was " rotten " (syphilitic)
put inside it, to get " the tribble drawn oot." Told of " the
wicked laird of B." A horse is also said to have been used.

Dog. On the advice of a " tinkler wife," a litter of black
puppies was killed, split up, and applied warm to a septic wound
on the arm.i (Auchterderran.)

Donkey. Children are passed under the belly of a donkey to
cure whooping-cough. Riding on a donkey is supposed to be a
prophylactic measure.

Eel-skin is used as an application in sprains. It is often kept
for years and lent out by the owner as required. It is kept
carefully rolled up when not in use.

Hare. A hare-skin is worn on the chest for asthma. The
left fore-foot of a hare is carried in the pocket as a cure for rheu-
matism.

Horse. The membranes of a foal at birth (" foal-sheet ") are
kept, dried, and used as a substitute for gutta-percha tissue in
dressing wounds.

The advice of the rider on a white or piebald horse is good for
whooping-cough.

Limpet shells are used as a protective covering for " chackit "
(cracked) nipples.

Man. Saliva is rubbed on infants' noses to cure colds. " Fast-

1 " Among the odd remedies recurred to to aid my lameness," says
Sir Walter Scott, " some one had recommended that so often as a
sheep was killed for the use of the family, I should be stripped, and
swathed up in the skin, warm as it was flayed from the carcase of the
animal. In this Tartar-like habiliment I well remember lying upon
the floor of the little parlour in the farm-house, while my grandfather,
a venerable old man with white hair, used every excitement to make
me try to crawl." (Lockhart, Life of Sir Walter Scott, chap. I.)

Leechcraft. 4 1 1

ing spittle " is used for warts and for sore eyes. Woman's milk
is also used for the latter purpose.

The smell of sweat is held to cure cramp : the fingers are
drawn through between the toes to contract the smell.

Urine is used as an application for " rose " (erysipelas).

Rubbing a birthmark with the dead hand of a blood-relation
will remove it.

Mouse. The "bree " in which a mouse has been boiled is
used as a cure for bed-wetting in children. Or the mouse may
be roasted, after cutting off its head, and then powdered down
and given as a powder, both for bed-wetting and for whooping-
cough.

Pediculi capitio are supposed to be "a sign of life," i.e. they
only appear on the head of a healthy child. By a curious piece
of confused reasoning I have known them to be deliberately
placed on the head of a weakly child with the idea that the invalid
would thereby gain strength.

Pig. A piece of ham-fat tied round the neck is good for a
cold, bronchitis, or sore throat.

" Swine's seam " (pig-fat) is an universal application for rubbing
to soften inflamed glands ; to rub the glands of the throat " up "
when they are " down " [i.e. when the tonsils are enlarged and
easily felt externally) ; for sprains ; for rheumatism, lumbago,
sciatica, etc.

Pig's blood is a cure for warts. When the pig's throat is cut,
the warty hand is applied to the gush of blood.

Pig's gall is a cure for chilblains.

Skate. " Skate-bree " (the liquor in which skate has been
boiled) is held to be an aphrodisiac. " Awa' an' sup skate-bree ! "
said tauntingly to a childless woman.

Slugs. The oil of white slugs is used as a cure for consumption.
They are placed in a jelly -bag with salt, and the oil dripping out
is collected.

The oil of black slugs is used as an external application for
rheumatism. The slugs are " masked " in a teapot with hot
water and salt.

Spider. " Moose-wabs " (spiders' webs) are used to check
bleeding, and are used as pills for asthma.

2. Vegetable Cures.

An infusion of Bramble-leaves is used in diarrhoea.

Infusions of nettles and broom-tops for " water " (dropsy).

Infusions of dandelion-root for " sick stomach."

" Tormentil-root " is used for diarrhoea.

Yarrow, horehound, and coltsfoot for coughs and colds. An
infusion of ivy-leaves is used as an eye-lotion. Ivy-leaves are

4 1 2 Appendix.

sewn together to form a cap to put on a child's head for eczema.
Kail-blade (cabbage-leaf) is used for the same purpose. Ivy-
leaves are applied to corns.

Marigold leaves are applied to corns.

" Apple-ringie " (southernwood) and marsh-mallow poultices
are used as soothing applications in pain, in " beelins " (suppura-
tive conditions).

" Sleek " (long, thin, hairy seaweed) is used as a poultice in
sprains, rheumatism, etc. {Buckhaven) .

A " spearmint " poultice is used as a galactagogue.

Potato, carrot, and turnip poultices are often used.

Poultices of chopped leeks, of chewed tobacco-leaf, and of soap
and sugar, are common for whitlows.

A potato carried in the pocket is good for rheumatism.

Freshly gathered nettles are used for switching rheumatic
joints.

3. Mineral Cures.

Coal. A piece of coal is sucked as a cure for heartburn.

Sulphur. Sulphur is a cure for cramp. A piece of sulphur
under the pillow would protect all the occupants of the bed.
It is sometimes worn in the " oxter " (armpit), and sometimes
sewn in the garter, when it is called a " sulphur-band."

Flowers of sulphur are dusted into the stockings for rheu-
matism, or rubbed into blue flannel and applied for lumbago.

Sulphur and cream of tartar is taken as a " spring drink."

Death and Burial.

A cock crowing, an owl hooting, or a dog howling at night,
are all signs of death.

If a corpse keeps soft and does not stiffen, there will be another
death in the family within a year.

If two deaths occur in the place, a third will follow. This
is a very common belief. The brother of a man who was seriously
ill accompanied me to the door on one occasion and said, " I've
sma' hopes o' him mysel', doctor ; there's been twa deaths in the
parish this week, and we're waitin' the third." The patient
nevertheless recovered.

The clock is stopped at death ; the mirrors are covered, some-
times also the face of the clock ; and a white cloth is pinned
up over the lower half of the window (Auchterderran) .

Cats are not permitted in a room where there is a dead body,
owing to the belief that if a cat jumped over the corpse, anyone
who saw the cat afterwards would become blind (Auchterderran).

Proverbs. 4 1 3

A saucer with salt is sometimes placed on the chest of the
corpse (this is not a general custom). Pennies are laid on the
eyelids to keep them shut, and the falling of the jaw is prevented
by propping up with a Bible.

The presence of the minister at the " chestin' " (coffining)
is still quite common in Fife. This is the outcome of Acts of
Parliament in 1694 ^'^^ 1705. which enjoined the presence of
an elder or deacon to see that the corpse was clothed, in the
former case in linen, in the latter in woollen garments. See
H. Grey Graham, Social Life in Scotland in the i8th Century, and
ante, page 166.

Proverbs.

A cauld hand and a warm heart.

A' his Christianity is in the back-side o' his breeks (said con-
temptuously of one whose professions do not match with his
mode of life) .

A hoose-de'il and a causey-saint.
An ill shearer never gets a gude heuk.
As the soo fills, the draff sours.
A scabbit heid's aye in the way.

Auld age disna come its lane {i.e. other troubles come with it).
A woman's wark's never dune, an' she's naethin' to show
for't.

Betwixt the twa, as Davie danced.
" Ca'in' awa', canny an' pawkie,
Wi' your ee on your wark an' your pooch fu' o' baccy."
(An adage on the best way to work. Auchterderran.)
Daylicht has mony een.

Dinna hae the sau (salve) waitin' on the sair {i.e. do not antici-
pate trouble).

They're queer folk no' to be Falkland folk. (Possibly referring
back to the days when foreigners were common at the palace.)
Falkland manners.
Fife. He's Fifish.

He's a foreigner frae Fife.
He's a Fifer an' worth the watchin'.
It taks a lang spune to sup wi' a Fifer.
He's got the Fife complaint — big feet and sair een. (An
" incomer's " saying regarding the Fifer, and naturally re-
sented by him.)

He's got a gude haud o' Fife (of a man with big feet).
As fly as the Fife kye, an' they can knit stockins wi' their
horns.

4 1 4 Appendix.

Why the Fife kye hinna got horns ; they lost them Ustenin'
at the Loudoners' (Lothian people's) doors. (They were so
astonished at the Lothian dialect that they rubbed off their
horns in listening to it. N.B. — The Fifers have an old
dislike for the Loudoners.)

Fools and bairns shouldna see half-dune wark.

Freens ( = relations) gree best separate.

Go to Freuchie and fry mice ! {i.e. get away with you !).

He's as fleshly as he's godly (said of anyone laying claim to
piety).

He has a gude neck [i.e. plenty of impudence. " Sic a neck
as ye ha'e ! ").

He pits his meat in a gude skin (said of a healthy child with
a good appetite) .

He's speirin' the road to Cupar an' kens it.

He's speirin' the road to Kinghorn and kens't to Pettycur
{i.e. some distance farther on).

He's ta'en a walk roond the cunnin' stane.

I'd soom the dub for't first {i.e. I would sooner cross the sea
than do it).

It's lang or the De'il dee at the dyke-side.

It taks a' kinds to mak' a warl'.

Just the auld hech-howe {i.e. the old routine).

Marry the wind an' it'll fa'.

Maun-dae (must do, i.e. necessity) is aye maisterfu'.

Seein's believin', but findin' (feeling) 's the naked truth.

Sing afore breakfast, greet afore nicht.

Sodger clad but major-minded {i.e. poor but proud).

Spit in your e'e and choke ye.

That's a fau't that's aye mendin' {i.e. youth).

That beats cock-fechtin'.

The De'il's aye gude to his ain.

The nearer the kirk, the faurer frae grace.

They're no gude that beasts an' bairns disna like.

Twa fiittin's (removals) is as bad as a fire.

When ye get auld ye get nirled.

[Whaur are ye gaun ?] " I'm gaun to Auchtertool to flit a
soo." {Auchterderran. Said to impertinent enquirers. Auchter-
tool is a village in the neighbourhood about which there is a saying,
and a song, " There's naught but starvation in auld Auchtertool.")

Ye canna be nice (particular) and needfu' baith.

Ye dinna ken ye're livin' yet (said to a young girl making a
moan over any pain or suffering).

Ye'll be a man afore your mither (jocose encouragement to
little boys).

Schoolboy Sayings. 415

Ye maun just hing as ye grow. (It is often said of neglected
children, " they just get leave to hing as they grow.")
Your e'e's bigger than your belly (said to a greedy child).
(See also ante. Marriage, Birth, and Leechcraft.)

Schoolboy Sayings.

" D'ye see onything green in my e'e ? "
"I'm no' sae green as I'm cabbage-looking."
" I'll spit in your e'e an' choke ye ! "

" Spit owre that ! " Said with hand extended ; challenge to
fight.

" Coordie, Coordie, Custard ! " To a coward.
" Clypie, Clypie, Clashpans ! " To a tell-tale.
A boy going to school in a kilt would be greeted with :

" Kilty, kilty cauld doup,
Never had a warm doup ! "

A child unduly proud of any article of dress would be humbled
by the other children chanting :

" A farden watch, a bawbee chain,
I wish my granny saw ye ! "

Any one wearing a new suit of clothes is given a severe nip
by his comrades. This is called " the tailor's nip."

Weather Lore.

A cat washing itself over its ears means wet weather.

Crows flying about confusedly, rising and falling in the air,
means windy weather to follow.

" A near hand bruch (halo round the moon) is a far awa' storm :
a far awa bruch is a near hand storm."

" There's somethin' to come oot yet," said when cold weather
persists continuously, or " There's somethin' ahint a' this."

" It's blawin' through snaw." Said of a cold wind.

" It's waitin' for mair," said of a persistent wreath of snow
on a hill-top or hill-side.

A duck looking at the sky is said to be " lookin' for thunder."

" Rainin' auld wives," " Rainin' cats and auld wives," and
" Rainin' auld v/ives and pipe stapples (pipe-stems) " are all
said of a heavy wind and rain storm {i.e. the kind of weather
witches would be abroad in).

4 1 6 Appendix.

" When mist comes frae the sea,
Gude weather it's to be,
When mist comes frae the hill,
Gude weather it's to spill."

Mist on the hills, weather spills.
Mist on the howes, weather grows."

(Of the position of clouds in the sky.)
" North and South,

The sign o' a drouth ;
East and Wast,

The sign o' a blast."

" Clear in the South droons the plooman."

" It's cauld ahint the sun " {i.e. warm when the sun is out,
but cold when it sets).

" If the oak afore the ash.

Then we're gaun to hae a splash ;
If the ash afore the oak.

Then we're gaun to hae a soak."

" Rain in May maks the hay,
Rain in June maks it broon,
Rain in July maks it lie."

Fishermen's Freits. {Folk-Lore, vol. xv. p. 95.)

Mining and fishing go largely together on some parts of our
county's coast line, the miner taking the fishing season as a
beneficial change from his work below ground, while the fisher
does not now despise the " good money " that may be gained
in the pit at such time as the harvest of the sea is not available.
Hence, as well as the purely fishing and purely mining classes,
we have also a mining-fishing class largely imbued with the
curious beliefs of both. And yet the miner regards the fisher
rather contemptuouMy as being " maist awfu' supersteetious,"
and is a keen critic of him and his ways.

My principal informant on this part of the subject, with whom
I have gone over Miss Cameron's paper on " Highland Fisher
Folk and their Superstitions " {Folk-Lore, xiv. 300-306) in detail,
is an intelligent elderly man who has alternately worked in the
pit and the boat for over thirty years. His acquaintance with
the subject is thus pretty thorough, and many of the customs
and beliefs have been impressed on him through his being
" checkit " for breaches of them. I found that the great majority

Fishermeiis Freits. 417

of "freits" mentioned by Miss Cameron ^ are still common to
" the Kingdom." Some small additions and differences I will
mention here.

" Buying wind," if it ever existed in Fife to the same extent
as in the Highlands, has now degenerated into cultivating the
good-will of certain old men by presents of drinks of whisky.
The skipper of the boat " stands his hand " {i.e. stands treat)
freely to those worthies before sailing. " Of course it's a' a
heap o' blethers," said my informant, " but a' the same I've
kent us get some extra gude shots when the richt folk was mindit."

If one of the crew while at sea carelessly throws off his oilskins
so that they lie inside out, an immediate rush is made to turn
the exposed side in again. Should this not be done it is apt
to induce dirty weather.

At sea it is unlucky ... to mention minister, salmon, have,
rahhit, rat, pig, and porpoise. It is also extremely unlucky to
mention the names of certain old women, and some clumsy
round-about nomenclature results, such as " Her that lives up
the stair opposite the pump," etc.

But on the Fifeshire coast the pig is par excellence the unlucky
being. " Soo's tail to ye ! " is the common taunt of the (non-
fishing) small boy on the pier to the outgoing fisher in his boat.
(Compare the mocking " Soo's tail to Geordie ! " of the Jacobite
political song.) At the present day a pig's tail actually flung
into the boat rouses the occupant to genuine wrath. One in-
formant told me that some years ago he flung a pig's tail aboard
a boat passing outwards at Buckhaven, and that the crew turned
and came back. Another stated that he and some other boys
united to cry out in chorus, " There's a soo in the bow o' your
boat ! " to a man who was hand-line fishing some distance from
shore. On hearing the repeated cry he hauled up anchor and
came into harbour. There is also a Fife belief (although it is
chiefly spoken of now in a jesting manner) that after killing a
certain number of pigs (some put the number at ten) a man
runs the risk of seeing the devil. The hole in the pig's feet is
shown through which the devils entered the Gadarene swine.
In the popular mind there is always a certain uncanniness about
swine, which is emphasised by the belief that a pig sees the wind.
It is further said that a pig cannot swim without cutting his
throat, and so must inevitably die in the attempt to escape
drowning.

It is strange that although it is unlucky to mention the word
hare while afloat, the leg of a hare should sometimes ... be
carried in a boat for luck. The fisherwomen of the Forfarshire
^ See end of chapter.

4 1 8 Appendix.

village of Auchmithie (the " Mussel Crag " of Scott's Antiquary)
used to be irritated by school children shouting out, " Hare's
fit in your creel " ; also by counting them with extended fore-
finger and repeating the verse :

" Ane ! Twa ! Three !
Ane ! Twa ! Three !
Sic a lot o' fisher-wifies
I do see ! " ^

The unluckiness of counting extends to counting the fish
caught or the number of the fleet.

While at the herring-fishing each of the crew is allowed in
turn the honour of throwing the first bladder overboard when
the nets are cast at night. Before doing this he must twirl the
bladder thrice round his head and say how many " crans " the
night's fishing will produce. Should the catch fall below his
estimate, he is not again allowed, on that trip, to throw the first
bladder ; but if successful he throws again the next night.

The Fifeshire fisher does not scruple to eat mackerel, but
states that the Highlandtnan will not do this, owing to his belief
that the fish turns into " mauchs " (maggots) in the alimentary
canal. . . .

The body of a drowned man is supposed to lie at the bottom
for six weeks until the gall-bladder bursts. It then comes to
the surface. A man's body floats face downwards : a woman's,
face upwards.

In the coast towns and villages of Fife a curious custom pre-
vails with regard to the treatment of any carcase, say of a dog,
cat, or sheep, that may be cast up on the beach. School children
coming across anything of the kind make a point of spitting on
it and saying, " That's no my granny," or " That's no freend
(i.e. relation) of mine." Others simply spit on the carcase,
giving as a reason that it is done to prevent it " smitting " {i.e.
infecting) them. Almost every one on perceiving a bad smell,
spits.

^ Cf . Gregor, Folklore of the North-East of Scotland, p. 200, where
another version of the rhyme is given.

Fishermen s Freits. 419

[The following is a summary of the points mentioned in Miss
Cameron's paper {Folklore, xiv. 300-306), omitting those discussed above
by Dr. Rorie.

Lucky meetings when setting out to fish : a horse or a grouse.

Unlucky meetings when setting out to fish : a clergyman, a red-haired
woman, a cat, or a hare.

To bring luck at starting : throw a silver coin, an old shoe, some
salt, or a besom after the fisherman.

Things carried in the boat to bring luck : a horseshoe nailed to the
mast, a piece of mountain ash, a silver coin among the nets, a " lucky
stone " among the ballast, a piece of ivy with nine joints, the first
herring of the season salted.

Things or persons unlucky in a boat : a clergyman, a bridegroom,
eggs, or ham.

Unlucky actions at sea : to return for anything forgotten, to be asked
where one is going, to have fresh water thrown at you, to take a new
boat out for the first time on a Friday, to start the boat " widdershins,"
to whistle when baiting, to catch an eel, to cut or divide a fish, to sell
or give away fish or any other article to another crew, to give away
the boat's talisman.

Unlucky actions on land while the boats are away : to blow meal off
oatcake bannocks, to burn fish-bones, to burn sheep-bones, to point
with the forefinger to boats at sea.

Modes of raising wind : to whistle, to stick a knife in the mast, to
draw a cat through the fire (at home).

Always lucky : to have mice nibbling at nets.

Always unlucky : to give a burning peat to a neighbour without
adding fuel to your own fire.]

CLASCOW: PKINTKD AT THE UNIVERSITY FKESS BY KOBKRT MACLEHOSE AND CO. LTD,

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County folklore

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