ALLAN RAMSAY. B. 1686. D. 1757. His _Gentle Shepherd_, completed in 1725, and his _Collected Poems_ in 1721-1728.

It cannot be said there was any want of successors, however obscure, following in the same track. Those chiefly deserving of notice were--

ALEXANDER Ross of Lochlee. B. 1700. D. 1783. _The Fortunate Shepherdess_.

ROBERT FERGUSSON. B. 1750. D. 1774. _Leith Races, Caller Oysters_, etc.

REV. JOHN SKINNER. B. 1721. D. 1807. _Tullochgorum_.

ROBERT BURNS. B. 1759. D. 1796.

ALEXANDER, FOURTH DUKE OF GORDON. B. 1743. D. 1827. _Cauld Kail in Aberdeen_.

ALEXANDER WILSON of Paisley, who latterly distinguished himself as an American ornithologist. B. 1766. D. 1813. _Watty and Meg_.

HECTOR MACNEILL. B. 1746. D. 1818. _Will and Jean_.

ROBERT TANNAHILL. B. 1774. D. 1810. _Songs_.

JAMES HOGG. B. 1772. D. 1835.

ALLAN CUNNINGHAM. B. 1784. D. 1842.

To this list we must add the names of Lady Nairne and Lady Anne Lindsay.

To the former we are indebted for "The Land o' the Leal," "The Laird o'

c.o.c.kpen," and "The Auld Hoose;" to the latter for "Auld Robin Gray:"

and our wonder is, how those who could write so charmingly should have written so little.

I have no intention of discussing the general question of Scottish poetry--of defending or eulogising, or of apologising for anything belonging to it. There are songs in broad Scottish dialect of which the beauty and the power will never be lost. Words of Burns, Allan Ramsay, and Lady Nairne, must ever speak to hearts that are true to nature. I am desirous of bringing before my readers at this time the name of a Scottish poet, which, though in Mr. Laing's list, I fear is become rather a reminiscence. It is fifty years since his poetical pieces were published in a collected form. I am desirous of giving a special notice of a true-hearted Scotsman, and a genuine Scottish poet, under both characters. I look with a tender regard to the memory of the Rev. JOHN SKINNER of Langside. He has written little in quant.i.ty, but it is all charming. He was a good Christian minister. He was a man of learning--a man of liberal and generous feeling. In addition to all this, he has upon me the claim of having been a Scottish Episcopalian divine, and I am always rejoiced to see among learned men of our church sympathies with liberalism, besides what is patristic and theological. John Skinner's name and family are much mixed up with our church.

'Tullochgorum' was father of Primus John Skinner, and grandfather of Primus W. Skinner and of the Rev. John Skinner of Forfar. The youngest brother of Tullochgorum was James Skinner, W.S., who died at ninety-one, and was grandfather of W. Skinner, W.S., Edinburgh. The Rev. J. Skinner was born in Birse, a wild part of Aberdeens.h.i.+re, 1721. His father was parochial schoolmaster at Gight for nearly fifty years. He worked hard under the care of his father, who was a good Latin scholar. He gained a bursary at Aberdeen, where he studied. When he left college he became schoolmaster at Monymusk, where he wrote some pieces that attracted attention, and Sir Archibald Grant took him into the house, and allowed him the full use of a very fine library. He made good use of this opportunity, and indeed became a fair scholar and theologian. Skinner had been brought up a Presbyterian, but at Monymusk found reasons for changing his views. In June 1740 he became tutor to the only son of Mrs.

Sinclair in Shetland. Returning to Aberdeens.h.i.+re in 1741, he completed his studies for the ministry, was ordained by Bishop Dunbar, and in 1742 became pastor of Langside. He worked for this little congregation for nearly sixty-five years, and they were happy and united under his pastoral charge. One very interesting incident took place during his ministry, which bears upon our general question of reminiscences and changes. John Skinner was in his own person an example of that persecution for political opinion referred to in Professor Macgregor's account of the large prayer-book in the library at Panmure. After the '45, Episcopalians were treated with suspicion and severity. The severe laws pa.s.sed against Jacobites were put in force, and poor Skinner fined.

However, better and more peaceful times came round, and all that John Skinner had undergone did not sour his temper or make him severe or misanthropical. As a pastor he seems to have had tact, as well as good temper, in the management of his flock, if we may judge from the following anecdote:--Talking with an obstinate self-confident farmer, when the conversation happened to turn on the subject of the motion of the earth, the farmer would not be convinced that the earth moved at all. "Hoot, minister," the man roared out; "d'ye see the earth never gaes oot o' the pairt, and it maun be that the sun gaes round: we a' ken he rises i' the east and sets i' the west." Then, as if to silence all argument, he added triumphantly, "As if the sun didna gae round the earth, when it is said in Scripture that the Lord commanded the sun to stand still!" Mr. Skinner, finding it was no use to argue further, quietly answered, "Ay, it's vera true; the sun was commanded to stand still, and there he stands still, for Joshua never tauld him to tak the road again." I have said John Skinner wrote little Scottish poetry, but what he wrote was rarely good. His prose works extended over three volumes when they were collected by his son, the Bishop of Aberdeen, but we have no concern with them. His poetical pieces, by which his name will never die in Scotland, are the "Reel of Tullochgorum" and the "Ewie with the Crooked Horn," charming Scottish songs,--one the perfection of the lively, the other of the pathetic. It is quite enough to say of "Tullochgorum" (by which the old man is now always designated), what was said of it by Robert Burns, as "the first of songs," and as the best Scotch song Scotland ever saw.

I have brought in the following anecdote, exactly as it appeared in the _Scotsman_ of October 4, 1859, because it introduces his name.

"The late Rev. John Skinner, author of 'Annals of Scottish Episcopacy,'

was his grandson. He was first appointed to a charge in Montrose, from whence he was removed to Banff, and ultimately to Forfar. After he had left Montrose, it reached his ears that an ill-natured insinuation was circulating there that he had been induced to leave this town by the temptation of a better income and of fat pork, which, it would appear, was plentiful in the locality of his new inc.u.mbency. Indignant at such an aspersion, he wrote a letter, directed to his maligners, vindicating himself sharply from it, which he showed to his grandfather, John Skinner of Langside, for his approval. The old gentleman objected to it as too lengthy, and proposed the following pithy subst.i.tute:--

"'Had Skinner been of carnal mind, As strangely ye suppose, Or had he even been fond of swine, He'd ne'er have left Montrose.'"

But there is an anecdote of John Skinner which should endear his memory to every generous and loving heart. On one occasion he was pa.s.sing a small dissenting place of wors.h.i.+p at the time when the congregation were engaged in singing: on pa.s.sing the door--old-fas.h.i.+oned Scottish Episcopalian as he was--he reverently took off his hat. His companion said to him, "What! do you feel so much sympathy with this Anti Burgher congregation?" "No," said Mr. Skinner, "but I respect and love any of my fellow-Christians who are engaged in singing to the glory of the Lord Jesus Christ." Well done, old Tullochgorum! thy name shall be loved and honoured by every true liberal-minded Scotsman.

Yes! Mr. Skinner's experience of the goodness of G.o.d and of the power of grace, had led him to the conviction that the earnest song of praise, that comes from the heart of the sincere believer in Christ, can go up to Heaven from the humblest earthly house of prayer, and be received before the throne of grace as acceptably as the high and solemn service of the lofty cathedral,

"Where, from the long-drawn aisle and fretted vault, The pealing anthem swells the note of praise."

We must firmly believe that, obsolete as the dialect of Scotland may become, and its words and expressions a matter of tradition and of reminiscence with many, still there are Scottish lines, and broad Scottish lines, which can never cease to hold their place in the affections and the admiration of innumerable hearts whom they have charmed. Can the choice and popular Scottish verses, endeared to us by so many kindly a.s.sociations of the past, and by so many beauties and poetical graces of their own, ever lose their attractions for a Scottish heart? The charm of such strains can never die.

I think one subsidiary cause for permanency in the popularity still belonging to particular Scottish _songs_ has proceeded from their a.s.sociation with Scottish _music_. The melodies of Scotland can never die. In the best of these compositions there is a pathos and a feeling which must preserve them, however simple in their construction, from being vulgar or commonplace. Mendelssohn did not disdain taking Scottish airs as themes for the exercise of his profound science and his exquisite taste. It must, I think, be admitted that singing of Scottish songs in the perfection of their style--at once pathetic, graceful, and characteristic--is not so often met with as to remove all apprehension that ere long they may become matters only of reminiscence. Many accomplished musicians often neglect entirely the cultivation of their native melodies, under the idea of their being inconsistent with the elegance and science of high-cla.s.s music. They commit a mistake. When judiciously and tastefully performed, it is a charming style of music, and will always give pleasure to the intelligent hearer. I have heard two young friends, who have attained great skill in scientific and elaborate compositions, execute the simple song of "Low down in the Broom," with an effect I shall not easily forget. Who that has heard the Countess of Ess.e.x, when Miss Stephens, sing "Auld Robin Gray," can ever lose the impression of her heart-touching notes? In the case of "Auld Robin Gray," the song composed by Lady Anne Lindsay, although very beautiful in itself, has been, I think, a good deal indebted to the air for its great and continued popularity. The history of that tender and appropriate melody is somewhat curious, and not generally known. The author was _not_ a Scotsman. It was composed by the Rev. Mr. Leves, rector of Wrington in Somersets.h.i.+re, either early in this century or just at the close of the last. Mr. Leves was fond of music, and composed several songs, but none ever gained any notice except his "Auld Robin Gray," the popularity of which has been marvellous. I knew the family when I lived in Somersets.h.i.+re, and had met them in Bath. Mr. Leves composed the air for his daughter, Miss Bessy Leves, who was a pretty girl and a pretty singer.

I cannot but deeply regret to think that I should in these pages have any ground for cla.s.sing Scottish poetry and Scottish airs amongst "Reminiscences." It is a department of literature where, of course, there must be _selection_, but I am convinced it will repay a careful cultivation. I would recommend, as a copious and judicious selection of Scottish _tunes_, "The Scottish Minstrel," by R.A. Smith (Purdie, Edinburgh). There are the _words_, also, of a vast number of Scottish songs, but the account of their _authors.h.i.+p_ is very defective. Then, again, for the fine Scottish ballads of an older period, we have two admirable collections--one by Mr. R. Chambers, and one by the late Professor Aytoun. For Scottish dialect songs of the more modern type, a copious collection will be found (exclusive of Burns and Allan Earn say) in small volumes published by David Robertson, Glasgow, at intervals from 1832 to 1853, under the t.i.tle of _Whistlebinkie_.

But there are more than lines of Scottish poetry which may become matter of reminiscence, and more than Scottish song melodies which may be forgotten. There are strains of Scottish PSALMODY of which it would be more sad to think that _they_ possibly may have lost their charm and their hold with Scottish people. That such psalmody, of a peculiar Scottish cla.s.s and character, _has_ existed, no one can doubt who has knowledge or recollection of past days. In glens and retired pa.s.ses, where those who fled from persecution met together--on the moors and heaths, where men suffering for their faith took refuge--in the humble wors.h.i.+p of the cottar's fireside--were airs of sacred Scottish melody, which were well calculated to fan the heavenward flame which was kindled in lays of the "sweet Psalmist of Israel." These psalm-tunes are in their way as peculiar as the song-tunes we have referred to. Nothing can be more touching than the description by Burns of the domestic psalmody of his father's cottage. Mr. E. Chambers, in his _Life of Burns_, informs us that the poet, during his father's infirmity and after his death, had himself sometimes conducted family wors.h.i.+p. Happy days, ere he had encountered the temptations of a world in which he had too often fallen before the solicitations of guilty pa.s.sion! and then, beautifully does he describe the characteristic features of this portion of the cottars wors.h.i.+p. How solemnly he enumerates the psalm-tunes usually made use of on such occasions, and discriminates the character of each:--

"They chant their artless notes in simple guise; They tune their hearts, by far the n.o.blest aim: Perhaps DUNDEE'S wild warbling measures rise, Or plaintive MARTYRS, worthy of the name, Or n.o.ble ELGIN beets[17] the heavenward flame."

He was not, alas! always disposed in after life to reverence these sacred melodies as he had done in his youthful days. In his poem of "The Holy Fair," he less reverently adduces mention of these sacred airs:--

"Now turn the Psalms o' David ower, And lilt wi' holy clangour.

O' double verse come gie us four, An' skirl up the Bangor."

These tunes seem to have been strictly and exclusively national. In proof of such psalmody being quite national, I have been told that many of these tunes were composed by artisans, such as builders, joiners, blacksmiths, etc.

Several of the psalm-tunes more peculiar to Scotland are no doubt of an early date. In Ravenscroft's _Psalms_, published with the music in four parts in 1621, he gives the names of seven as purely Scottish--_King's, Duke's, Abbey, Dunfermline, Dundee, Glasgow, Martyrs._ I was used to hear such psalmody in my early days in the parish church of Fettercairn, where we always attended during summer. It had all the simple characteristics described by Burns, and there was a heartiness and energy too in the congregation when, as he expresses it, they used to "skirl up the Bangor," of which the effects still hang in my recollection. At that time there prevailed the curious custom, when some of the psalms were sung, of reading out a single line, and when that was sung another line was read, and so throughout[18]. Thus, on singing the 50th psalm, the first line sounded thus:--"_Our G.o.d shall come, and shall no more;_" when that was sung, there came the next startling announcement--"_Be silent, but speak out._" A rather unfortunate _juxtaposition_ was suggested through this custom, which we are a.s.sured really happened in the church of Irvine. The precentor, after having given out the first line, and having observed some members of the family from the castle struggling to get through the crowd on a sacramental occasion, cried out, "Let the n.o.ble family of Eglinton pa.s.s," and then added the line which followed the one he had just given out rather mal-apropos--"_Nor stand in sinners' way_." One peculiarity I remember, which was, closing the strain sometimes by an interval less than a semitone; instead of the half-note preceding the close or key-note, they used to take the _quarter-note,_ the effect of which had a peculiar gurgling sound, but I never heard it elsewhere. It may be said these Scottish tunes were unscientific, and their performance rude. It may be so, but the effect was striking, as I recall it through the vista of threescore years and ten. Great advances, no doubt, have been made in Scotland in congregational psalmody; organs have in some instances been adopted; choirs have been organised with great effort by choirmasters of musical taste and skill. But I hope the spirit of PIETY, which in past times once accompanied the old Scottish psalm, whether sung in the church or at home, has not departed with the music. Its better emotions are not, I hope, to become a "Reminiscence."

There was no doubt sometimes a degree of noise in the psalmody more than was consistent with good taste, but this often proceeded from the earnestness of those who joined. I recollect at Banchory an honest fellow who sang so loud that he annoyed his fellow-wors.h.i.+ppers, and the minister even rebuked him for "skirling" so loud. James was not quite patient under these hints, and declared to some of his friends that he was resolved to sing to the praise of G.o.d, as he said, "gin I should crack the waas o' the houss."

Going from sacred tunes to sacred words, a good many changes have taken place in the little history of our own psalmody and hymnology. When I first came to Edinburgh, for psalms we made use of the mild and vapid new version of Tate and Brady;--for hymns, almost each congregation had its own selection--and there were hymn-books of Dundee, Perth, Glasgow, etc. The Established Church used the old rough psalter, with paraphrases by Logan, etc., and a few hymns added by authority of the General a.s.sembly. There seems to be a pretty general tendency in the Episcopal Church to adopt at present the extensive collection called "Hymns Ancient and Modern," containing 386 pieces. Copies of the words alone are to be procured for one penny, and the whole, with tunes attached, to be procured for 1_s_. 6_d_. The Hymns Ancient and Modern are not set forth with any Ecclesiastical sanction. It is supposed, however, that there will be a Hymnal published by the Church of England on authority, and if so, our Church will be likely to adopt it. The Established Church Hymnal Committee have lately sanctioned a very interesting collection of 200 pieces. The compilation has been made with liberality of feeling as well as with good taste. There are several of Neale's translations from mediaeval hymns, several from John Keble, and the whole concludes with the Te Deum taken literally from the Prayer-Book.

This mention of Scottish Psalmody and Scottish Hymnology, whether for private or for public wors.h.i.+p, naturally brings us to a very important division of our subject; I mean the general question of reminiscences of Scottish religious feelings and observances; and first in regard to Scottish clergy.

My esteemed friend, Lord Neaves, who, it is well known, combines with his great legal knowledge and high literary acquirements a keen sense of the humorous, has sometimes pleasantly complained of my drawing so many of my specimens of Scottish humour from sayings and doings of Scottish ministers. They were a shrewd and observant race. They lived amongst their own people from year to year, and understood the Scottish type of character. Their retired habits and familiar intercourse with their paris.h.i.+oners gave rise to many quaint and racy communications. They were excellent men, well suited to their pastoral work, and did much good amongst their congregations; for it should be always remembered that a national church requires a sympathy and resemblance between the pastors and the flocks. Both will be found to change together. Nothing could be further from my mind in recording these stories, than the idea of casting ridicule upon such an order of men. My own feelings as a Scotsman, with all their ancestral a.s.sociations, lead me to cherish their memory with pride and deep interest, I may appeal also to the fact that many contributions to this volume are voluntary offerings from distinguished clergymen of the Church of Scotland, as well as of the Free Church and of other Presbyterian communities. Indeed, no persons enjoy these stories more than ministers themselves. I recollect many years ago travelling to Perth in the old stage-coach days, and enjoying the society of a Scottish clergyman, who was a most amusing companion, and full of stories, the quaint humour of which accorded with his own disposition. When we had come through Glen Farg, my companion pointed out that we were in the parish of Dron. With much humour he introduced an anecdote of a brother minister not of a brilliant order of mind, who had terminated in this place a course of appointments in the Church, the names of which, at least, were of an ominous character for a person of unimaginative temperament. The worthy man had been brought up at the school of _Dunse_; had been made a.s.sistant at _Dull_, a parish near Aberfeldy, in the Presbytery of Weem; and had here ended his days and his clerical career as minister of _Dron_.

There can be no doubt that the older school of national clergy supply many of our most amusing anecdotes; and our pages would suffer deplorably were all the anecdotes taken away which turn upon their peculiarities of dialect and demeanour. I think it will be found, however, that upon no cla.s.s of society has there been a greater change during the last hundred years than on the Scottish clergy as a body.

This, indeed, might, from many circ.u.mstances, have been expected. The improved facilities for locomotion have had effect upon the retirement and isolation of distant country parishes, the more liberal and extended course of study at Scottish colleges, the cheaper and wider diffusion of books on general literature, of magazines, newspapers, and reviews.

Perhaps, too, we may add that candidates for the ministry now more generally originate from the higher educated cla.s.ses of society. But honour to the memory of Scottish ministers of the days that are gone!

The Scottish clergy, from having mixed so little with life, were often, no doubt, men of simple habits and of very childlike notions. The opinions and feelings which they expressed were often of a cast, which, amongst persons of more experience, would appear to be not always quite consistent with the clerical character. In them it arose from their having nothing _conventional_ about them. Thus I have heard of an old bachelor clergyman whose landlady declared he used to express an opinion of his dinner by the grace which he made to follow. When he had had a good dinner which pleased him, and a good gla.s.s of beer with it, he poured forth the grace, "For the riches of thy bounty and its blessings we offer our thanks." When he had had poor fare and poor beer, his grace was, "The least of these thy mercies."

Many examples of the dry, quaint humour of the cla.s.s occur in these pages, but there could not be a finer specimen than the instance recorded in the "Annals of the Parish" of the account given by the minister of his own ordination. The ministers were all a.s.sembled for the occasion; prayers had been offered, discourses delivered, and the time for the actual ordination had come. The form is for the candidate to kneel down and receive his sacred office by the imposition of hands, _i.e._ the laying on of hands by the whole Presbytery. As the attendance of ministers was large, a number of hands were stretched forth, more than could quite conveniently come up to the candidate. An old minister, of the quiet jocose turn of mind we speak of, finding himself thus kept at a little distance, stretched out his walking staff and put it on the young man's head, with the quiet remark, "That will do! Timmer to timmer"--timber to timber.

Their style of preaching, too was, no doubt often plain and homely. They had not the graces of elocution or elegance of diction. But many were faithful in their office, and preached Christ as the poor man's friend and the Saviour of the lowly and the suffering. I have known Scottish ministers of the old school get into a careless indifferent state of ministration; I have also known the h.o.a.ry head of many a Scottish minister go down to the grave a crown of glory, in his day and generation more honoured than many which had been adorned by a mitre.

FOOTNOTES:

[14] Lying Gilbert.

[15] This anecdote has been ill.u.s.trated, as taken from these pages, by a very clever sketch of the Highlander and his admirer, in a curious publication at Liverpool called _The Tobacco Plant_, and devoted to the interests of smoking and snuffing.

[16] The truth is, in old English usage "bug" signifies a spectre or anything that is frightful. Thus in Henry VI., 3d Part, act v. sc.

ii.--"For Warwick was a _bug_ that feared us all."

[17] Adds fuel to fire.

[18] As far as I am aware the only place in which it is practised at present (July 1872), is in the Free Church, Brod.i.c.k, Arran.