Two or three days ago we noted an unusual though subdued air of excitement at 22 Breadalbane Terrace, where for a week we had been the sole lodgers. Mrs. Menzies, whom we call Mingess, has returned to Kilconquhar, which she calls Kinyuchar; Miss Cockburn-Sinclair has purchased her wedding outfit and gone back to Inverness, where she will be greeted as Coburn-Sinkler; the Hepburn-Sciennes will be leaving to-morrow, just as we have learned to pronounce their names; and the sound of the scrubbing-brush is heard in the land. In corners where all was clean and spotless before, Mrs. M’Collop is digging with the broom, and the maiden Boots is following her with a damp cloth. The stair carpets are hanging on lines in the back garden, and Susanna, with her cap rakishly on one side, is always to be seen polishing the stair-rods. Whenever we traverse the halls we are obliged to leap over pails of suds, and Miss Diggity-Dalgety has given us two dinners which bore a curious resemblance to washing-day repasts in suburban America.
“Is it spring house-cleaning?” I ask Mistress M’Collop.
“Na, na,” she replies hurriedly; “it’s the meenisters.”
On the 19th of May we are a maiden castle no longer. Black coats and hats ring at the bell, and pass in and out of the different apartments. The hall table is sprinkled with letters, visiting-cards, and programmes which seem to have had the alphabet shaken out upon them, for they bear the names of professors, doctors, reverends, and very reverends, and fairly bristle with A.M.‘s, M.A.‘s, A.B.‘s, D.D.‘s, and LL.D.‘s. The voice of family prayer is lifted up from the dining-room floor, and paraphrases and hymns float down the stairs from above. Their Graces the Lord High Commissioner and the Marchioness of Heatherdale will arrive to-day at Holyrood Palace, there to reside during the sittings of the General Assembly of the Church of Scotland, and to-morrow the Royal Standard will be hoisted at Edinburgh Castle from reveille to retreat. His Grace will hold a levee at eleven. Directly His Grace leaves the palace after the levee, the guard of honour will proceed by the Canongate to receive him on his arrival at St. Giles’ Church, and will then proceed to Assembly Hall to receive him on his arrival there. The Sixth Inniskilling Dragoons and the First Battalion Royal Scots will be in attendance, and there will be Unicorns, Carricks, pursuivants, heralds, mace-bearers, ushers, and pages, together with the Purse-bearer, and the Lyon King-of-Arms, and the national anthem, and the royal salute; for the palace has awakened and is ‘mimicking its past.’
‘Should the weather be wet, the troops will be cloaked at the discretion of the commanding officer.’ They print this instruction as a matter of form, and of course every man has his macintosh ready. The only hope lies in the fact that this is a national function, and ‘Queen’s weather’ is a possibility. The one personage for whom the Scottish climate will occasionally relax is Her Majesty Queen Victoria, who for sixty years has exerted a benign influence on British skies and at least secured sunshine on great parade days. Such women are all too few!
In this wise enters His Grace the Lord High Commissioner to open the General Assembly of the Church of Scotland; and on the same day there arrives by the railway (but travelling first class) the Moderator of the Church of Scotland Free, to convene its separate supreme Courts in Edinburgh. He will have no Union Jacks, Royal Standards, Dragoons, bands, or pipers; he will bear his own purse and stay at an hotel; but when the final procession of all comes, he will probably march beside His Grace the Lord High Commissioner, and they will talk together, not of dead-and-gone kingdoms, but of the one at hand, where there are no more divisions in the ranks, and where all the soldiers are simply ‘king’s men,’ marching to victory under the inspiration of a common watchword.
It is a matter of regret to us that the U.P.‘s, the third branch of Scottish Presbyterianism, could not be holding an Assembly during this same week, so that we might the more easily decide in which flock we really belong. 22 Breadalbane Terrace now represents all shades of religious opinion within the bounds of Presbyterianism. We have an Elder, a Professor of Biblical Criticism, a Majesty’s Chaplain, and even an ex-Moderator under our roof, and they are equally divided between the Free and the Established bodies.
Mrs. M’Collop herself is a pillar of the Free Kirk, but she has no prejudice in lodgers, and says so long as she ‘mak’s her rent she doesna care aboot their releegious principles.’ Miss Diggity-Dalgety is the sole representative of United Presbyterianism in the household, and she is somewhat gloomy in Assembly time. To belong to a dissenting body, and yet to cook early and late for the purpose of fattening one’s religious rivals, is doubtless trying to the temper; and then she asserts that ‘meenisters are aye tume [empty].’
“You must put away your Scottish ballads and histories now, Salemina, and keep your Concordance and your umbrella constantly at hand.”
This I said as we stood on George IV. Bridge and saw the ministers glooming down from the Mound in a dense Assembly fog. As the presence of any considerable number of priests on an ocean steamer is supposed to bring rough weather, so the addition of a few hundred parsons to the population of Edinburgh is believed to induce rain,—or perhaps I should say, more rain.
Of course, when one is in perfect bodily health one can more readily resist the infection of disease. Similarly if Scottish skies were not ready and longing to pour out rain, were not ignobly weak in holding it back, they would not be so susceptible to the depressing influences of visiting ministers. This is Francesca’s theory as stated to the Reverend Ronald, who was holding an umbrella over her ungrateful head at the time; and she went on to boast of a convention she once attended in California, where twenty-six thousand Christian Endeavourers were unable to dim the American sunshine, though they stayed ten days.
“Our first duty, both to ourselves and to the community,” I continued to Salemina, “is to learn how there can be three distinct kinds of proper Presbyterianism. Perhaps it would be a graceful act on our part if we should each espouse a different kind; then there would be no feeling among our Edinburgh friends. And again what is this ‘union’ of which we hear murmurs? Is it religious or political? Is it an echo of the 1707 Union you explained to us last week, or is it a new one? What is Disestablishment? What is Disruption? Are they the same thing? What is the Sustentation Fund? What was the Non-Intrusion party? What was the Dundas Despotism? What is the argument at present going on about taking the Shorter Catechism out of the schools? What is the Shorter Catechism, any way,—or at least what have they left out of the Longer Catechism to make it shorter,—and is the length of the Catechism one of the points of difference? then when we have looked up Chalmers and Candlish, we can ask the ex-Moderator and the Professor of Biblical Criticism to tea; separately, of course, lest there should be ecclesiastical quarrels.”
Salemina and Francesca both incline to the Established church, I lean instinctively toward the Free; but that does not mean that we have any knowledge of the differences that separate them. Salemina is a conservative in all things; she loves law, order, historic associations, old customs; and so when there is a regularly established national church,—or, for that matter, a regularly established anything, she gravitates to it by the law of her being. Francesca’s religious convictions, when she is away from her own minister and native land, are inclined to be flexible. The church that enters Edinburgh with a marquis and a marchioness representing the Crown, the church that opens its Assembly with splendid processions and dignified pageants, the church that dispenses generous hospitality from Holyrood Palace,—above all, the church that escorts its Lord High Commissioner from place to place with bands and pipers,—that is the church to which she pledges her constant presence and enthusiastic support.
As for me, I believe I am a born protestant, or ‘come-outer,’ as they used to call dissenters in the early days of New England. I have not yet had time to study the question, but as I lack all knowledge of the other two branches of Presbyterianism, I am enabled to say unhesitatingly that I belong to the Free Kirk. To begin with, the very word ‘free’ has a fascination for the citizen of a republic; and then my theological training was begun this morning by a gifted young minister of Edinburgh whom we call the Friar, because the first time we saw him in his gown and bands (the little spot of sheer whiteness beneath the chin, that lends such added spirituality to a spiritual face) we fancied that he looked like some pale brother of the Church in the olden time. His pallor, in a land of rosy redness and milky whiteness; his smooth, fair hair, which in the light from the stained-glass window above the pulpit looked reddish gold; the Southern heat of passionate conviction that coloured his slow Northern speech; the remoteness of his personality; the weariness of his deep-set eyes, that bespoke such fastings and vigils as he probably never practised,—all this led to our choice of the name.
As we walked toward St. Andrew’s Church and Tanfield Hall, where he insisted on taking me to get the ‘proper historical background,’ he told me about the great Disruption movement. He was extremely eloquent,—so eloquent that the image of Willie Beresford tottered continually on its throne, and I found not the slightest difficulty in giving an unswerving allegiance to the principles presented by such an orator.
We went first to St. Andrew’s, where the General Assembly met in 1843, and where the famous exodus of the Free Protesting Church took place,—one of the most important events in the modern history of the United Kingdom.
The movement was promoted by the great Dr. Chalmers and his party, mainly to abolish the patronage of livings, then in the hands of certain heritors or patrons, who might appoint any minister they wished, without consulting the congregation. Needless to say, as a free-born American citizen, and never having had a heritor in the family, my blood easily boiled at the recital of such tyranny. In 1834 the Church had passed a law of its own, it seems, ordaining that no presentee to a parish should be admitted, if opposed by the majority of the male communicants. That would have been well enough could the State have been made to agree, though I should have gone further, personally, and allowed the female communicants to have some voice in the matter.
The Friar took me into a particularly chilly historic corner, and, leaning against a damp stone pillar, painted the scene in St. Andrew’s when the Assembly met in the presence of a great body of spectators, while a vast throng gathered without, breathlessly awaiting the result. No one believed that any large number of ministers would relinquish livings and stipends and cast their bread upon the waters for what many thought a ‘fantastic principle.’ Yet when the Moderator left his place, after reading a formal protest signed by one hundred and twenty ministers and seventy-two elders, he was followed first by Dr. Chalmers, and then by four hundred and seventy men, who marched in a body to Tanfield Hall, where they formed themselves into the General Assembly of the Free Church of Scotland. When Lord Jeffrey was told of it an hour later, he exclaimed, ‘Thank God for Scotland! there is not another country on earth where such a deed could be done!’ And the Friar reminded me proudly of Macaulay’s saying that the Scots had made sacrifices for the sake of religious opinion for which there was no parallel in the annals of England. On the next Sunday after these remarkable scenes in Edinburgh there were heart-breaking farewells, so the Friar said, in many village parishes, when the minister, in dismissing his congregation, told them that he had ceased to belong to the Established Church and would neither preach nor pray in that pulpit again; that he had joined the Free Protesting Church of Scotland, and, God willing, would speak the next Sabbath morning at the manse door to as many as cared to follow him. “What affecting leave-takings there must have been!” the Friar exclaimed. “When my grandfather left his church that May morning, only fifteen members remained behind, and he could hear the more courageous say to the timid ones, ‘Tak’ your Bible and come awa’, mon!’ Was not all this a splendid testimony to the power of principle and the sacred demands of conscience?” I said “Yea” most heartily, for the spirit of Jenny Geddes stirred within me that morning, and under the spell of the Friar’s kindling eye and eloquent voice I positively gloried in the valiant achievements of the Free Church. It would always be easier for a woman to say, “Yea” than “Nay” to the Friar. When he left me in Breadalbane Terrace I was at heart a member of his congregation in good (and irregular) standing, ready to teach in his Sunday-school, sing in his choir, visit his aged and sick poor, and especially to stand between him and a too admiring feminine constituency.
When I entered the drawing-room, I found that Salemina had just enjoyed an hour’s conversation with the ex-Moderator of the opposite church wing.
“Oh, my dear,” she sighed, “you have missed such a treat! You have no conception of these Scottish ministers of the Establishment,—such culture, such courtliness of manner, such scholarship, such spirituality, such wise benignity of opinion! I asked the doctor to explain the Disruption movement to me, and he was most interesting and lucid, and most affecting, too, when he described the misunderstandings and misconceptions that the Church suffered in those terrible days of 1843, when its very life-blood, as well as its integrity and unity, were threatened by the foes in its own household; when breaches of faith and trust occurred on all sides, and dissents and disloyalties shook it to its very foundation! You see, Penelope, I have never fully understood the disagreements about heritors and livings and state control before, but here is the whole matter in a nut-sh—”
“My dear Salemina,” I interposed, with dignity, “you will pardon me, I am sure, when I tell you that any discussion on this point would be intensely painful to me, as I now belong to the Free Kirk.”
“Where have you been this morning?” she asked, with a piercing glance.
“To St. Andrew’s and Tanfield Hall.”
“With whom?”
“With the Friar.”
“I see! Happy the missionary to whom you incline your ear, FIRST!”—which I thought rather inconsistent of Salemina, as she had been converted by precisely the same methods and in precisely the same length of time as had I, the only difference being in the ages of our respective missionaries, one being about five-and-thirty, and other five-and-sixty. Even this is to my credit after all, for if one can be persuaded so quickly and fully by a young and comparatively inexperienced man, it shows that one must be extremely susceptible to spiritual influences or—something.
Religion in Edinburgh is a theory, a convention, a fashion (both humble and aristocratic), a sensation, an intellectual conviction, an emotion, a dissipation, a sweet habit of the blood; in fact, it is, it seems to me, every sort of thing it can be to the human spirit.
When we had finished our church toilettes, and came into the drawing-room, on the first Sunday morning, I remember that we found Francesca at the window.
“There is a battle, murder, or sudden death going on in the square below,” she said. “I am going to ask Susanna to ask Mrs. M’Collop what it means. Never have I seen such a crowd moving peacefully, with no excitement or confusion, in one direction. Where can the people be going? Do you suppose it is a fire? Why, I believe... it cannot be possible... yes, they certainly are disappearing in that big church on the corner; and millions, simply millions and trillions, are coming in the other direction,—toward St. Knox’s.”
Impressive as was this morning church-going, a still greater surprise awaited us at seven o’clock in the evening, when the crowd blocked the streets on two sides of a church near Breadalbane Terrace; and though it was quite ten minutes before service when we entered, Salemina and I only secured the last two seats in the aisle, and Francesca was obliged to sit on the steps of the pulpit or seek a sermon elsewhere.
It amused me greatly to see Francesca sitting on pulpit steps, her Paris gown and smart toque in close juxtaposition to the rusty bonnet and bombazine dress of a respectable elderly tradeswoman. The church officer entered first, bearing the great Bible and hymn-book, which he reverently placed on the pulpit cushions; and close behind him, to our entire astonishment, came the Reverend Ronald Macdonald, evidently exchanging with the regular minister of the parish, whom we had come especially to hear. I pitied Francesca’s confusion and embarrassment, but I was too far from her to offer an exchange of seats, and through the long service she sat there at the feet of her foe, so near that she could have touched the hem of his gown as he knelt devoutly for his first silent prayer.
Perhaps she was thinking of her last interview with him, when she descanted at length on that superfluity of naughtiness and Biblical pedantry which, she asserted, made Scottish ministers preach from out-of-the-way texts.
“I have never been able to find my place in the Bible since I arrived,” she complained to Salemina, when she was quite sure that Mr. Macdonald was listening to her; and this he generally was, in my opinion, no matter who chanced to be talking. “What with their skipping and hopping about from Haggai to Philemon, Habakkuk to Jude, and Micah to Titus, in their readings, and then settling on seventh Nahum, sixth Zephaniah, or second Calathumpians for the sermon, I do nothing but search the Scriptures in the Edinburgh churches,—search, search, search, until some Christian by my side or in the pew behind me notices my hapless plight, and hands me a Bible opened at the text. Last Sunday it was Obadiah first, fifteenth, ‘For the day of the Lord is near upon all the heathen.’ It chanced to be a returned missionary who was preaching on that occasion; but the Bible is full of heathen, and why need he have chosen a text from Obadiah, poor little Obadiah one page long, slipped in between Amos and Jonah, where nobody but an elder could find him?” If Francesca had not seen with wicked delight the Reverend Ronald’s expression of anxiety, she would never have spoken of second Calathumpians; but of course he has no means of knowing how unlike herself she is when in his company.
To go back to our first Sunday worship in Edinburgh. The church officer closed the door of the pulpit on the Reverend Ronald, and I thought I heard the clicking of a lock; at all events, he returned at the close of the services to liberate him and escort him back to the vestry; for the entrances and exits of this beadle, or ‘minister’s man,’ as the church officer is called in the country districts, form an impressive part of the ceremonies. If he did lock the minister into the pulpit, it is probably only another national custom, like the occasional locking in of the passengers in a railway train, and may be positively necessary in the case of such magnetic and popular preachers as Mr. Macdonald, or the Friar.
I have never seen such attention, such concentration, as in these great congregations of the Edinburgh churches. As nearly as I can judge, it is intellectual rather than emotional; but it is not a tribute paid to eloquence alone, it is habitual and universal, and is yielded loyally to insufferable dulness when occasion demands.
When the text is announced, there is an indescribable rhythmic movement forward, followed by a concerted rustle of Bible leaves; not the rustle of a few Bibles in a few pious pews, but the rustle of all of them in all the pews,—and there are more Bibles in an Edinburgh Presbyterian church than one ever sees anywhere else, unless it be in the warehouses of the Bible Societies.
The text is read twice clearly, and another rhythmic movement follows when the books are replaced on the shelves. Then there is a delightful settling back of the entire congregation, a snuggling comfortably into corners and a fitting of shoulders to the pews.—not to sleep, however; an older generation may have done that under the strain of a two-hour ‘wearifu’ dreich’ sermon, but these church-goers are not to be caught napping. They wear, on the contrary, a keen, expectant, critical look, which must be inexpressibly encouraging to the minister, if he has anything to say. If he has not (and this is a possibility in Edinburgh, as it is everywhere else), then I am sure it is wisdom for the beadle to lock him in, lest he flee when he meets those searching eyes.
The Edinburgh sermon, though doubtless softened in outline in these later years, is still a more carefully built discourse than one ordinarily hears out of Scotland, being constructed on conventional lines of doctrine, exposition, logical inference, and practical application. Though modern preachers do not announce the division of their subject into heads and sub-heads, firstlies and secondlies and finallies, my brethren, there seems to be the old framework underneath the sermon, and every one recognises it as moving silently below the surface; at least, I always fancy that as the minister finishes one point and attacks another the younger folk fix their eagle eyes on him afresh, and the whole congregation sits up straighter and listens more intently, as if making mental notes. They do not listen so much as if they were enthralled, though they often are, and have good reason to be, but as if they were to pass an examination on the subject afterwards; and I have no doubt that this is the fact.
The prayers are many, and are divided, apparently, like those of the liturgies, into petitions, confessions, and aspirations; not forgetting the all-embracing one with which we are perfectly familiar in our native land, in which the preacher commends to the Fatherly care every animate and inanimate thing not mentioned specifically in the foregoing supplications. It was in the middle of this compendious petition, ‘the lang prayer,’ that rheumatic old Scottish dames used to make a practice of ‘cheengin’ the fit,’ as they stood devoutly through it. “When the meenister comes to the ‘ingetherin’ o’ the Gentiles,’ I ken weel it’s time to cheenge legs, for then the prayer is jist half dune,” said a good sermon-taster of Fife.
The organ is finding its way rapidly into the Scottish kirks (how can the shade of John Knox endure a ‘kist o’ whistles’ in good St. Giles’?), but it is not used yet in some of those we attend most frequently. There is a certain quaint solemnity, a beautiful austerity, in the unaccompanied singing of hymns that touches me profoundly. I am often carried very high on the waves of splendid church music, when the organ’s thunder rolls ‘through vaulted aisles’ and the angelic voices of a trained choir chant the aspirations of my soul for me; and when an Edinburgh congregation stands, and the precentor leads in that noble paraphrase,
there is a certain ascetic fervour in it that seems to me the perfection of worship. It may be that my Puritan ancestors are mainly responsible for this feeling, or perhaps my recently adopted Jenny Geddes is a factor in it; of course, if she were in the habit of flinging fauldstules at Deans, she was probably the friend of truth and the foe of beauty, so far as it was in her power to separate them.
There is no music during the offertory in these churches, and this, too, pleases my sense of the fitness of things. It cannot soften the woe of the people who are disinclined to the giving away of money, and the cheerful givers need no encouragement. For my part, I like to sit, quite undistracted by soprano solos, and listen to the refined tinkle of the sixpences and shillings, and the vulgar chink of the pennies and ha’pennies, in the contribution-boxes. Country ministers, I am told, develop such an acute sense of hearing that they can estimate the amount of the collection before it is counted. There is often a huge pewter plate just within the church door, in which the offerings are placed as the worshippers enter or leave; and one always notes the preponderance of silver at the morning, and of copper at the evening services. It is perhaps needless to say that before Francesca had been in Edinburgh a fortnight she asked Mr. Macdonald if it were true that the Scots continued coining the farthing for years and years, merely to have a piece of money serviceable for church offerings!
As to social differences in the congregations we are somewhat at sea. We tried to arrive at a conclusion by the hats and bonnets, than which there is usually no more infallible test. On our first Sunday we attended the Free Kirk in the morning, and the Established in the evening. The bonnets of the Free Kirk were so much the more elegant that we said to one another, “This is evidently the church of society, though the adjective ‘Free’ should by rights attract the masses.” On the second Sunday we reversed the order of things, and found the Established bonnets much finer than the Free bonnets, which was a source of mystification to us, until we discovered that it was a question of morning or evening service, not of the form of Presbyterianism. We think, on the whole, that, taking town and country congregations together, millinery has not flourished under Presbyterianism,—it seems to thrive better in the Romish atmosphere of France; but the Disruption at least, has had nothing to answer for in the matter, as it appears simply to have parted the bonnets of Scotland in twain, as Moses divided the Red Sea, and left good and evil on both sides.
I can never forget our first military service at St. Giles’. We left Breadalbane Terrace before nine in the morning and walked along the beautiful curve of street that sweeps around the base of the Castle Rock,—walked on through the poverty and squalor of the High Street, keeping in view the beautiful lantern tower as a guiding-star, till we heard
We joined the throng outside the venerable church, and awaited the approach of the soldiers from the Castle parade-ground; for it is from there they march in detachments to the church of their choice. A religion they must have, and if, when called up and questioned about it, they have forgotten to provide themselves, or have no preference as to form of worship, they are assigned to one by the person in authority. When the regiments are assembled on the parade-ground of a Sunday morning, the first command is, ‘Church of Scotland, right about face, quick march!’—the bodies of men belonging to other denominations standing fast until their turn comes to move. It is said that a new officer once gave the command, ‘Church of Scotland, right about face, quick march! Fancy releegions, stay where ye are!’
Just as we were being told this story by an attendant squire, there was a burst of scarlet and a blare of music, and down Castlehill and the Lawnmarket into Parliament Square marched hundreds of redcoats, the Highland pipers (otherwise the Olympian gods) swinging in front, leaving the American female heart prostrate beneath their victorious tread. The strains of music that in the distance sounded so martial and triumphant we recognised in a moment as ‘Abide with me,’ and never did the fine old tune seem more majestic than when it marked a measure for the steady tramp, tramp, tramp, of those soldierly feet. As ‘The March of the Cameron Men,’ piped from the green steeps of Castlehill, had aroused in us thoughts of splendid victories on the battlefield, so did this simple hymn awake the spirit of the church militant; a no less stern but more spiritual soldiership, in which ‘the fruit of righteousness is sown in peace of them that make peace.’
As I fell asleep on that first Sunday night in Edinburgh, after the somewhat unusual experience of three church services in a single day, three separate notes of memory floated in and out of the fabric of my dreams; the sound of the soldiers’ feet marching into old St. Giles’ to the strains of ‘Abide with me’; the voice of the Reverend Ronald ringing out with manly insistence: ‘It is aspiration that counts, not realisation; pursuit, not achievement; quest, not conquest!’—and the closing phrases of the Friar’s prayer; ‘When Christ has forgiven us, help us to forgive ourselves! Help us to forgive ourselves so fully that we can even forget ourselves, remembering only Him! And so let His kingdom come; we ask it for the King’s sake, Amen.’
Even at this time of Assemblies, when the atmosphere is almost exclusively clerical and ecclesiastical, the two great church armies represented here certainly conceal from the casual observer all rivalries and jealousies, if indeed they cherish any. As for the two dissenting bodies, the Church of the Disruption and the Church of the Secession have been keeping company, so to speak, for some years, with a distant eye to an eventual union. In the light of all this pleasant toleration, it seems difficult to realise that earlier Edinburgh, where, we learned from old parochial records of 1605, Margaret Sinclair was cited by the Session of the Kirk for being at the ‘Burne’ for water on the Sabbath; that Janet Merling was ordered to make public repentance for concealing a bairn unbaptized in her house for the space of twenty weeks and calling said bairn Janet; that Pat Richardson had to crave mercy for being found in his boat in time of afternoon service; and that Janet Walker, accused of having visitors in her house in sermon-time, had to confess her offence and on her knees crave mercy of God AND the Kirk Session (which no doubt was much worse) under penalty of a hundred pounds Scots. Possibly there are people yet who would prefer to pay a hundred pounds rather than hear a sermon, but they are few.
It was in the early seventeen hundred and thirties when Allan Ramsay, ‘in fear and trembling of legal and clerical censure,’ lent out the plays of Congreve and Farquhar from his famous High Street library. In 1756 it was, that the Presbytery of Edinburgh suspended all clergymen who had witnessed the representation of Douglas, that virtuous tragedy written, to the dismay of all Scotland, by a minister of the Kirk. That the world, even the theological world, moves with tolerable rapidity when once set in motion, is evinced by the fact that on Mrs. Siddons’ second engagement in Edinburgh, in the summer of 1785, vast crowds gathered about the doors of the theatre, not at night alone, but in the day, to secure places. It became necessary to admit them first at three in the afternoon and then at noon, and eventually ‘the General Assembly of the Church then in session was compelled to arrange its meetings with reference to the appearance of the great actress.’ How one would have enjoyed hearing that Scotsman say, after one of her most splendid flights of tragic passion, ‘That’s no bad!’ We have read of her dismay at this ludicrous parsimony of praise, but her self-respect must have been restored when the Edinburgh ladies fainted by dozens during her impersonation of Isabella in The Fatal Marriage.
Since Scottish hospitality is well-nigh inexhaustible, it is not strange that from the moment Edinburgh streets began to be crowded with ministers, our drawing-room table began to bear shoals of engraved invitations of every conceivable sort, all equally unfamiliar to our American eyes.
‘The Purse-Bearer is commanded by the Lord High Commissioner and the Marchioness of Heatherdale to invite Miss Hamilton to a Garden Party at the Palace of Holyrood House, on the 27th of May. WEATHER PERMITTING.’
‘The General Assembly of the Free Church of Scotland admits Miss Hamilton to any gallery on any day.’
‘The Marchioness of Heatherdale is At Home on the 26th of May from a quarter-past nine in the evening. Palace of Holyrood House.’
‘The Moderator of the General Assembly of the Free Church of Scotland is At Home in the Library of the New College on Saturday, the 22nd of May, from eight to ten in the evening.’
‘The Moderator asks the pleasure of Miss Hamilton’s presence at a Breakfast to be given on the morning of the 25th May at Dunedin Hotel.’
We determined to go to all these functions impartially, tracking thus the Presbyterian lion to his very lair, and observing his home as well as his company manners. In everything that related to the distinctively religious side of the proceedings we sought advice from Mrs. M’Collop, while we went to Lady Baird for definite information on secular matters. We also found an unexpected ally in the person of our own ex-Moderator’s niece, Miss Jean Dalziel (Deeyell). She has been educated in Paris, but she must always have been a delightfully breezy person, quite too irrepressible to be affected by Scottish haar or theology. “Go to the Assemblies, by all means,” she said, “and be sure and get places for the heresy case. These are no longer what they once were,—we are getting lamentably weak and gelatinous in our beliefs,—but there is an unusually nice one this year; the heretic is very young and handsome, and quite wicked, as ministers go. Don’t fail to be presented at the Marchioness’s court at Holyrood, for it is a capital preparation for the ordeal of Her Majesty and Buckingham Palace. ‘Nothing fit to wear’? You have never seen the people who go or you wouldn’t say that! I even advise you to attend one of the breakfasts; it can’t do you any serious or permanent injury so long as you eat something before you go. Oh no, it doesn’t matter,—whichever one you choose, you will cheerfully omit the other; for I avow, as a Scottish spinster, and the niece of an ex-Moderator, that to a stranger and a foreigner the breakfasts are worse than Arctic explorations. If you do not chance to be at the table of honour—”
“The gifted Miss Hamilton is always at the table of honour; unless she is placed there she refuses to eat, and then the universe rocks to its centre,” interpolated Francesca impertinently.
“It is true,” continued Miss Dalziel, “you will often sit beside a minister or a minister’s wife, who will make you scorn the sordid appetites of flesh, but if you do not, then eat as little as may be, and flee up the Mound to whichever Assembly is the Mecca of your soul!”
“My niece’s tongue is an unruly member,” said the ex-Moderator, who was present at this diatribe, “and the principal mistakes she makes in her judgment of these clerical feasts is that she criticises them as conventional repasts, whereas they are intended to be informal meetings together of people who wish to be better acquainted.”
“Hot bacon and eggs would be no harm to friendship,” answered Miss Dalziel, with an affectionate moue.
“Cold bacon and eggs is better than cold piety,” said the ex-Moderator, “and it may be a good discipline for fastidious young ladies who have been spoiled by Parisian breakfasts.”
It is to Mrs. M’Collop that we owe our chief insight into technical church matters, although we seldom agree with her ‘opeenions’ after we gain our own experience. She never misses hearing one sermon on a Sabbath, and oftener she listens to two or three. Neither does she confine herself to the ministrations of a single preacher, but roves from one sanctuary to another, seeking the bread of life,—often, however, according to her own account, getting a particularly indigestible ‘stane.’
She is thus a complete guide to the Edinburgh pulpit, and when she is making a bed in the morning she dispenses criticism in so large and impartial a manner that it would make the flesh of the ‘meenistry’ creep were it overheard. I used to think Ian Maclaren’s sermon-taster a possible exaggeration of an existent type, but I now see that she is truth itself.
“Ye’ll be tryin’ anither kirk the morn?” suggests Mrs. M’Collop, spreading the clean Sunday sheet over the mattress. “Wha did ye hear the Sawbath that’s bye? Dr. A? Ay, I ken him ower weel; he’s been there for fifteen years an’ mair. Ay, he’s a gifted mon—AFF AN’ ON!” with an emphasis showing clearly that, in her estimation, the times when he is ‘aff’ outnumber those when he is ‘on’... “Ye havena heard auld Dr. B yet?” (Here she tucks in the upper sheet tidily at the foot.) “He’s a graund strachtforrit mon, is Dr. B, forbye he’s growin’ maist awfu’ dreich in his sermons, though when he’s that wearisome a body canna heed him wi’oot takin’ peppermints to the kirk, he’s nane the less, at seeventy-sax, a better mon than the new asseestant. Div ye ken the new asseestant? He’s a wee-bit, finger-fed mannie, ower sma’ maist to wear a goon! I canna thole him, wi’ his lang-nebbit words, explainin’ an’ expoundin’ the gude Book as if it had jist come oot! The auld doctor’s nae kirk-filler, but he gies us fu’ meesure, pressed doun an’ rinnin’ ower, nae bit-pickin’s like the haverin’ asseestant; it’s my opeenion he’s no soond, wi’ his parleyvoos an’ his clishmaclavers!... Mr. C?” (Now comes the shaking and straightening and smoothing of the first blanket.) “Ay, he’s weel eneuch! I mind aince he prayed for oor Free Assembly, an’ then he turned roon’ an’ prayed for the Estaiblished, maist in the same breath,—he’s a broad, leeberal mon is Mr. C!... Mr. D? Ay, I ken him fine; he micht be waur, though he’s ower fond o’ the kittle pairts o’ the Old Testament; but he reads his sermon frae the paper, an’ it’s an auld sayin’, ‘If a meenister canna mind [remember] his ain discoorse, nae mair can the congregation be expectit to mind it.’... Mr. E? He’s my ain meenister.” (She has a pillow in her mouth now, but though she is shaking it as a terrier would a rat, and drawing on the linen slip at the same time, she is still intelligible between the jerks). “Susanna says his sermon is like claith made o’ soond ‘oo [wool] wi’ a guid twined thread, an’ wairpit an’ weftit wi’ doctrine. Susanna kens her Bible weel, but she’s never gaed forrit.” (To ‘gang forrit’ is to take the communion). “Dr. F? I ca’ him the greetin’ doctor! He’s aye dingin’ the dust oot o’ the poopit cushions, an’ greetin’ ower the sins o’ the human race, an’ eespecially o’ his ain congregation. He’s waur sin his last wife sickened an’ slippit awa’. ‘Twas a chastenin’ he’d put up wi’ twice afore, but he grat nane the less. She was a bonnie bit body, was the thurd Mistress F! E’nboro could ‘a’ better spared the greetin’ doctor than her, I’m thinkin’.”
“The Lord giveth and the Lord taketh away, according to His good will and pleasure,” I ventured piously, as Mrs. M’Collop beat the bolster and laid it in place.
“Ou ay,” responded that good woman, as she spread the counterpane over the pillows in the way I particularly dislike,—“ou ay, but whiles I think it’s a peety he couldna be guidit!”
We were to make our bow to the Lord High Commissioner and the Marchioness of Heatherdale in the evening, and we were in a state of republican excitement at 22 Breadalbane Terrace.
Francesca had surprised us by refusing to be presented at this semi-royal Scottish court. “Not I,” she said. “The Marchioness represents the Queen; we may discover, when we arrive, that she has raised the standards of admission, and requires us to ‘back out’ of the throne-room. I don’t propose to do that without London training. Besides, I detest crowds, and I never go to my own President’s receptions; and I have a headache, anyway, and I don’t feel like coping with the Reverend Ronald to-night!” (Lady Baird was to take us under her wing, and her nephew was to escort us, Sir Robert being in Inveraray).
“Sally, my dear,” I said, as Francesca left the room with a bottle of smelling-salts somewhat ostentatiously in evidence, “methinks the damsel doth protest too much. In other words, she devotes a good deal of time and discussion to a gentleman whom she heartily dislikes. As she is under your care, I will direct your attention to the following points:—
“Ronald Macdonald is a Scotsman; Francesca disapproves of international alliances.
“He is a Presbyterian; she is a Swedenborgian.
“His father was a famous old-school doctor; Francesca is a homoeopathist.
“He is serious; Francesca is gay.
“I think, under all the circumstances, their acquaintance will bear watching. Two persons so utterly dissimilar, and, so far as superficial observation goes, so entirely unsuited to each other, are quite likely to drift into marriage unless diverted by watchful philanthropists.”
“Nonsense!” returned Salemina brusquely. “You think because you are under the spell of the tender passion yourself that other people are in constant danger. Francesca detests him.”
“Who told you so?”
“She herself,” triumphantly.
“Salemina,” I said pityingly, “I have always believed you a spinster from choice; don’t lead me to think that you have never had any experience in these matters! The Reverend Ronald has also intimated to me as plainly as he dared that he cannot bear the sight of Francesca. What do I gather from this statement? The general conclusion that if it be true, it is curious that he looks at her incessantly.”
“Francesca would never live in Scotland,” remarked Salemina feebly.
“Not unless she were asked, of course,” I replied.
“He would never ask her.”
“Not unless he thought he had a chance of an affirmative answer.”
“Her father would never allow it.”
“Her father allows what she permits him to allow. You know that perfectly well.”
“What shall I do about it, then?”
“Consult me.”
“What shall WE do about it?”
“Let Nature have her own way.”
“I don’t believe in Nature.”
“Don’t be profane, Salemina, and don’t be unromantic, which is worse; but if you insist, trust in Providence.”
“I would rather trust Francesca’s hard heart.”
“The hardest hearts melt if sufficient heat be applied. Did I take you to Newhaven and read you Christie Johnstone on the beach for nought? Don’t you remember Charles Reade said that the Scotch are icebergs, with volcanoes underneath; thaw the Scotch ice, which is very cold, and you shall get to the Scotch fire, warmer than any sun of Italy or Spain. I think Mr. Macdonald is a volcano.”
“I wish he were extinct,” said Salemina petulantly; “and I wish you wouldn’t make me nervous.”
“If you had any faculty of premonition, you wouldn’t have waited for me to make you nervous.”
“Some people are singularly omniscient.”
“Others are singularly deficient—” And at this moment Susanna Crum came in to announce Miss Jean Dalziel, who had come to see sights with us.
It was our almost daily practice to walk through the Old Town, and we were now familiar with every street and close in that densely-crowded quarter. Our quest for the sites of ancient landmarks never grew monotonous, and we were always reconstructing, in imagination, the Cowgate, the Canongate, the Lawnmarket, and the High Street, until we could see Auld Reekie as it was in bygone centuries. In those days of continual war with England, people crowded their dwellings as near the Castle as possible, so floor was piled upon floor, and flat upon flat, families ensconcing themselves above other families, the tendency being ever skyward. Those who dwelt on top had no desire to spend their strength in carrying down the corkscrew stairs matter which would descend by the force of gravity if pitched from the window or door; so the wayfarer, especially after dusk, would be greeted with cries of ‘Get oot o’ the gait!’ or ‘Gardy loo!’ which was in the French ‘Gardez l’eau,’ and which would have been understood in any language, I fancy, after a little experience. The streets then were filled with the debris flung from a hundred upper windows, while certain ground-floor tenants, such as butchers and candlemakers, contributed their full share to the fragrant heaps. As for these too seldom used narrow turnpike stairs, imagine the dames of fashion tilting their vast hoops and silken show-petticoats up and down in them!
That swine roamed at will in these Elysian fields is to be presumed, since we have this amusing picture of three High Street belles and beauties in the Traditions of Edinburgh:—
‘So easy were the manners of the great, fabled to be so stiff and decorous,’ says the author, ‘that Lady Maxwell’s daughter Jane, who afterward became the Duchess of Gordon, was seen riding a sow up the High Street, while her sister Eglantine (afterwards Lady Wallace of Craigie) thumped lustily behind with a stick.’
No wonder, in view of all this, that King James VI., when about to bring home his ‘darrest spous,’ Anne of Denmark, wrote to the Provost, ‘For God’s sake see a’ things are richt at our hame-coming; a king with a new-married wife doesna come hame ilka day.’
Had it not been for these royal home-comings and visits of distinguished foreigners, now and again aided by something still more salutary, an occasional outbreak of the plague, the easy-going authorities would never have issued any ‘cleaning edicts,’ and the still easier-going inhabitants would never have obeyed them. It was these dark, tortuous wynds and closes, nevertheless, that made up the Court End of Old Edinbro’; for some one writes in 1530, ‘Via vaccarum in qua habitant patricii et senatores urbis’ (The nobility and chief senators of the city dwell in the Cowgate). And as for the Canongate, this Saxon gaet or way of the Holy rood canons, it still sheltered in 1753 ‘two dukes, sixteen earls, two dowager countesses, seven lords, seven lords of session, thirteen baronets, four commanders of the forces in Scotland, and five eminent men,’—fine game indeed for Mally Lee!