A recent scientific study [1] has been published showing that in the Victorian era people living in the country ate better than those living in the cities. This got me wondering what people ate and drank during the time of the Statistical Accounts of Scotland. Could a similar assertion be made looking at what is recorded in the parish reports? Other questions also came to mind, such as when did they eat and why did they have this particular diet?

I decided to do some of my own research and record some of my findings in three blog posts. This first post looks at what Scots ate and drank. The second will look at why they ate and drank what they did, while the third will look at food scarcity, provision of food, and the link between food and health.

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Looking through the Statistical Accounts it is clear to see that there were many similarities between parishes, with the staples being:

• Potatoes;
• Oat-meal;
• Bear-meal;
• Barley;
• Turnips;
• Kale/cabbage;
• Milk.

In Bathgate, County of Linlithgow, “the common people here subsist on oat meal, pease meal, barley, potatoes, milk, chiefly butter milk, greens, a little butter and cheese, sometimes the offals of beef, mutton, lamb, or veal, or a small piece of beef, and, on a particular occasion, a leg of lamb or veal. For three quarters of the year, potatoes constitute nearly two-thirds of the food of a labouring man’s family.” (OSA, Vol. I, 1791, p. 355) Whereas, in North Uist, County of Inverness, “the ordinary food is potatoes and barley-bread, which are almost exclusively used among the poorer class. The small tenants of a better class use, in addition, some milk in summer, and mutton and beef in winter.” (NSA, Vol. XIV, 1845, p. 173)

A great account of what people ate in the late 18th century can be found in the parish report of Speymouth, County of Elgin. (OSA, Vol. XIV, 1795, p. 400) There are even descriptions of what the Picts ate in the County of Caithness area (OSA, Vol. XX, 1798, p. 536) and what people in the Highlands ate back at the end of the 6^th and beginning of the 7^th centuries! (OSA, Vol. X, 1794, p. 541)

Class differences

There are also clear differences between the classes. Not all of the working class was able to include meat in their diet due to its cost or lack of availability. In Longforgan, County of Perth, “the farm servants formerly lived with the family; and their usual food was broth made of kait and barley, or grotts, (unhusked oats), without meat, and bannocks made of pease and bean meal. Now they live apart from the family in their bothie, and get what is called livery meal, i. e. w peeks of oat-meal per week, and 3 choppins (quarts) of skimmed milk per day.” (OSA, Vol. XIX, 1797, p. 492)

For many, meat was reserved for special occasions. For example, in the parish of Alvie, County of Inverness, “in regard to animal food, such as beef, mutton, and poultry, that is a luxury in which the small tenants never indulge, except at marriage feasts, baptisms, Christmas, and new year.” (NSA, Vol. XIV, 1845, p. 90) In Kirkden, County of Forfar, on Christmas Day “the servant is free from his master,” and goes about visiting his friends and acquaintance. The poorest must have beef or mutton on the table, and what they call a dinner with their friends” (OSA, Vol. II, 1792, p. 509) Many reports state that even though people had little money, they were still content with their situation. The people of Birsay and Harray, County of Orkney, “are as well contented as poor people can be expected; … can make a feast, at a wedding or a christening, on their own provisions, with a drink of their own ale.” (OSA, Vol. XIV, 1795, p. 332)

Even differences within the same class was noted. For the Scots in the parish of Kirkinner, County of Wigton, “their ordinary food is porridge and milk to breakfast, broth with bacon and potatoes or oat-cake to dinner, and porridge or beat potatoes to supper… The Irish population live mostly on potatoes and milk or salt herrings.” (NSA, Vol. IV, 1845, p. 17)

As for those of a higher standing in society, for example in the parish of Orwell, County of Kinross, “the better sort, however, live in a very different manner; most of the farmers and master tradesmen keep as good a table as any gentleman of L. 500 a-year; and their common drink after meals is whisky-punch…” (OSA, Vol. XX, 1798, p. 137)

For the upper classes in particular, food and drink was a way of showing their wealth and status in society. There are many references to grand dinner parties and feasts in the Statistical Accounts of Scotland. It was reported in Glasgow that “the first instance of a dinner of two courses in the neighbourhood of Glasgow was about the year 1786. Mrs Andrew Stirling of Drumpellier, who made this change in the economy of the table, justified herself against the charge of introducing a more extravagant style of living, by saying, that she had put no more dishes on her table than before, but had merely divided her dinner, in place of introducing her additional dishes in removes.”(NSA, Vol. VI, 1845, p. 229) You can find an account of one particularly lavish dinner “held on the 21st of August 1679, at the baptist of an early and distinguished benefactor of the country” in the parish report for Whitekirk and Tynninghame, County of Haddington. (NSA, Vol. II, 1845, p. 37)

Oats and potatoes

It is clear from reading the Statistical Accounts that oat-meal was one of the most important sources of food in Scotland, along with potatoes. The writer of the parish report for Bendochy, County of Perth, extolled the virtue of the most Scottish of staples – oats:

“The common people live on oatmeal pottage twice a-day. It is the most wholesome and palatable of all their food, being purely vegetable; notwithstanding the reflection in Johnson’s Dictionary, that ” oats are eaten by horses in “England, and in Scotland by men.” Such food makes men strong like horses, and purges the brain of pedantry. It produces hardy Highlanders, who by their strength and dress are so formidable to their enemies, that they call them, “Les diables des Montagnes.” (OSA, Vol. XIX, 1797, p. 349)

There is an interesting account on the value of oat-meal in the parish report for Cambuslang, County of Lanark. (OSA, Vol. V, 1793, p. 254) For information on the cultivation and use of potatoes it is worth reading the report for Glenurchy and Inishail, County of Argyle. (OSA, Vol. VIII, 1793, p. 338) If you would like to find out more on what Scottish farm labourers ate (and in particular oat pottage!) take a look at the British Farmers Magazine (Volume 2).

Fish

There were also some differences between parishes, depending on where they were situated and what was abundant in the area. For example, people living near or on the coast also enjoyed fish and seafood, like the parish of North Uist, County of Inverness (NSA, Vol. XIV, 1845, p. 167) and St Andrews and St Leonards, County of Fife (OSA, Vol. XIII, 1794, p. 197). In Lochalsh, County of Ross and Cromarty, “during the summer and beginning of harvest, they are much employed in fishing of sythe, (a small species of the cole fish), herrings, and sometimes ling, cod and skate. The sythe are eat fresh; the herrings are pickled, to be eat with the potatoes during the harvest, winter, and spring. Though 63 boats be employed in this manner, there are no fish exported from the parish.” (OSA, Vol. XI, 1794, p. 425)

In Aberdeen “a considerable variety of fish are caught in the vicinity of this place, as haddock, whiting, cod, ling, turbot, skate, flounders of different kinds, halibut, plaice, sole, mackerel, dog-fish, and occasionally herrings…  The market is well supplied with fish upon very reasonable terms. This is a great relief to the poor, as fish makes a principal part of their food.” (OSA, Vol. XIX, 1797, p. 155) However, in Portmoak, County of Kinross, a line was drawn at eels as a source of food! “As the bulk of the people have an aversion to them as food, from their serpentine appearance, this fishing turns to little account in the view of profit.” (OSA, Vol. V, 1793, p. 159)

Some parishes, however, was in stark contrast to places like Aberdeen. In St Cyrus, County of Kincardine, it was reported that there was a “reduction of the fishing boats, and of the number of hands that went to sea with them” which “leaves no foundation for a nursery of seamen, and prevents the inhabitants from enjoying that abundant supply of excellent food, with which the sea is stored.” (OSA, Vol. XI, 1794, p. 112)

Interestingly, it was noted that inhabitants of Leuchars, County of Fife, seem only to fish for amusement or when they fancy some fish to eat! “Is it not supposeable, that if their fishings were properly attended to, they might supply all the district with this wholesome and agreeable article of food?” (OSA, Vol. XVIII, 1796, p. 597)

Price of food

Many parish reports give the price of food, for example that of Dalgety, County of Fife (OSA, Vol. XV, 1795, p. 262), Kirkcaldy, County of Fife (OSA, Vol. XVIII, 1796, p. 53) and Kirkmichael, County of Dumfries (OSA, Vol. I, 1791, p. 61). This extract from the Falkirk parish report is very interesting as it provides a comparison between prices then and earlier, as well as pointing out the changes in its number of bakers.

“It appears from Dalrymple’s Annals of Scotland, that the price of a hen in 1295 was only one penny; but now one that is well fed will cost fifteen or eighteen pence. Forty years ago, the price of butcher meat in this market was only about 2 d. per pound; but now it is from 4 d. to 6 d. or 7 d…. About 60 years ago this town and neighbourhood were chiefly supplied with wheaten bread from Edinburgh and Linlithgow. There were then only 3 bakers in Falkirk, and they were but occasionally employed. Hence it is, that the people in the remote parts of the country, when they come to procure bread for feasts or funerals, do still enquire of the bakers if their ovens be heated. There are now 18 bakers in the town of Falkirk, and 6 in the different villages within the parish. They make excellent bread, and the price is regulated by the Edinburgh assize.” (OSA, Vol. XIX, 1797, p. 86)

The parish report from Holywood, County of Dumfries noted that farm labourers can survive on such little wages as they are given some land by farmers “from whom they have cottages, allowing them as much land for one year’s rent free, to plant potatoes in… and these potatoes constitute at least one half of their year’s food. (OSA, Vol. I, 1791, p. 28) (We will look at the provision of food as a means of payment in the next blog post.)

While exploring food and dink in Scotland, it has been fascinating to learn a little about labourers’ homes. In the parish report of Criech, County of Sutherland:

“Once in three years, all the earthy part of these houses is thrown on the dunghill, and new houses built again of the same materials. The cattle commonly occupy one end of the house, during the winter season. Some holes in the walls and roofs serve for windows and chimneys. An iron pot, for boiling their food, constitutes their principal furniture.” (OSA, Vol. VIII, 1793, p. 376)

In Campsie, County of Stirling:

“The houses of every decent inhabitant of this parish, consist at least of a kitchen and one room, generally two rooms, ceiled above, and often laid with deal floors, with elegant glass windows; and I believe, few of the tradesmen sit down to dinner without flesh meat on the table, and malt liquor to drink…” (OSA, Vol. XV, 1795, p. 385)

Changes in diet

Changes in what the Scots ate and drank is also reported in the Statistical Accounts. This was in the main due to better farming and production techniques, as well as there being exports from further afield. Formerly, in Kilsyth, County of Stirling, wheat bread was only eaten on special occasions, little or no meat (beef, mutton or veal) was consumed, and tea was not drunk. By the time of the parish’s report, this had all changed. (OSA, Vol. XVIII, 1796, p. 307) In the parish report of Luss, County of Dumbarton, it was reported that “there is… a more plentiful supply of food than formerly. The extended culture of potatoes, as well as the increased productiveness of population here than elsewhere, they continue much attached to their native soil, in which generally their forefathers have dwelt from time immemorial.” (NSA, Vol. VIII, 1845, p. 162) Other discussions on changes in diet can be found in the Appendix for Monquhitter, County of Aberdeen (OSA, Vol. XXI, 1799, p. 143) and the parish report for Carmylie, County of Forfar. (NSA, Vol. XI, 1845, p. 361)

For some fascinating comparisons between eating practices over the years take a look at the report for the parish of Glasgow, County of Lanark. For instance, “the dinner hour about the year 1770 was two o’clock: immediately after that, it came to three o’clock, and gradually became later and later, till about 1818 it reached six o’clock.” (NSA, Vol. VI, 1845, p. 229)

Conclusions

There is a wealth of fascinating information in the Statistical Accounts of Scotland on what Scots ate and drank. There are the common staples, such as oats and potatoes, but there also many differences between parishes, including their location and its population, as well as changes over time. As with everything, habits and technology have changed the landscape. In the next blog post on Scotland’s food and drink we will look at why Scots ate and drank what they did.

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[1] Regional differences in the mid-Victorian diet and their impact on health, Peter Greaves, 2018. Published in JRSM Open.

This is the third, and last, post on Scotland’s music and dance. This time we look at musical education, music in religious contexts and changes in the attitudes to music.

Musical education

There are many mentions of music, more specifically church music, being taught in Scottish schools, along with the core subjects of English, writing and arithmetic. These include the parishes of Monkton and Prestwick, County of Ayrshire (OSA, Vol. XII, 1794, p. 401), Calder Mid, County of Edinburgh (NSA, Vol. I, 1845, p. 378) and the Merchant Maiden Hospital in particular in Edinburgh (NSA, Vol. I, 1845, p. 724). There is a particularly interesting breakdown of what was taught, for how many lessons and the fees to be paid in a lady’s school in Arbroath, County of Forfar. (NSA, Vol. XI, 1845, p. 103)

In Ancrum, County of Roxburgh, “the parish schoolmaster has the maximum salary, the legal quantity of garden ground, and a good house, consisting of four apartments. He also receives the annual interest arising from a sum of L. 50, which was left by a former resident in Ancrum, for behoof of the parish teacher, on the condition that he gives instruction in church music to some of the poorer children in the village.” (NSA, Vol. III, 1845, p. 250) In Edinburgh, there was a school attached to a workhouse, “in which nearly 200 pauper children, inmates of the work-house, are taught reading, writing, arithmetic, grammar, geography, sacred music, and religious and general knowledge, and attend a Sabbath evening school.” (NSA, Vol. I, 1845, p. 748) Both these examples show how important it was believed for all classes to have some level of instruction in church music. A music education was believed to increase spirits, as well as intellectual character. “Instead of the noisy, and not unfrequently demoralizing gymnastic exercises in which they used to excel, music has of late years been successfully cultivated by the operatives, as their instrumental band sufficiently testifies…” (NSA, Vol. V, 1845, p. 710)

However, in some quarters, there was felt to be a lack of music education, which was considered of real detriment to parishioners. In the parish report for Ellon, County of Aberdeen, the following remark was made:

“It is easy to see, also, how poetry, and its sister art of music, for the employment of which in the work of education we have the authoritative example of God himself, might be brought to blend in entire harmony with the elements above-mentioned, in moulding, according to the Scriptural pattern, the dispositions and principles of the rising generation. These departments have heretofore been all but neglected; and hence are we supplied with another cause of the inadequate moral and religious tendencies of the system of education now in use.” (NSA, Vol. XII, 1845, p. 937)

In some areas, however, music schools were established, such as the singing school at Blackfriars or the College Church in Glasgow. “Indeed, considerable exertions were used by the session and town-council to obtain a properly qualified man. The Principal of the University’s name appears on the list of the committee appointed to find a music-master; and a desire is expressed to encourage not merely vocal but instrumental music.” (NSA, Vol. VI, 1845, p. 931) In St Andrews, “a music-master and dancing-masters, of approved character, [taught] during the winter months.” Dancing schools were also set up in Scotland. In Stromness, County of Orkney, “in 1793, a dancing-master opened a school, obtained 40 or 50 scholars, and drew L. 50 in four months.” (OSA, Vol. XVI, 1795, p. 468)

Music in religious settings

It is clear that church music was considered a very important part of people’s education. This is underscored by the fact that many complaints were made in the parish reports about congregations not being able to sing in tune! At the presbytery of Inchinnan, County of Renfrew, the doxology, which was ordered to be sung every Sunday, was omitted. “It was argued in defence, that none of the people would join in such music, and that the minister and preceptor being the only performers, and sometimes both of them alike destitute of a musical ear, the effect was bad, and the discord intolerable.” (NSA, Vol. VII, 1845, p. 131)

As a result, in several parishes there was a concerted attempt to improve church music. In Monymusk, County of Aberdeen, Sir Archibald Grant, as well as introducing turnip husbandry in Aberdeenshire, “procured a qualified teacher for the congregation, and [took] an active and leading part among the singers himself; whence this, like his improvements in agriculture, gradually overcoming the prejudices of the people, soon made its way through the surrounding country.” (NSA, Vol. XII, 1845, p. 461)

In Dalziel, County of Lanark, the improvement in church singing was also judged a success. “Understanding music himself, and delighting in having that part of the church service properly conducted, he [the writer’s father] got masters to teach the young connected with the church, and then drilled them himself, by meeting with them in the church once a week. The consequence of this training was, that, from being one of the worst singing congregations in the district, they became the very best,–the admiration of all strangers, and a model for the imitation of their neighbours. The taste for church manse in the parish from that date, has never died out, is still lively.” (NSA, Vol. VI, 1845, p. 465)

However, it was a harder task in the parish of Peterhead, County of Aberdeen. “Attempts have been made to improve the church-music both in the Established Church and in the Episcopal chapels; but the improvement is very slow, and from what-ever cause it may proceed, a taste for music is much less frequent on the sea-coast in Buchan than in the higher parts of the county.” (OSA, Vol. XVI, 1795, p. 590)

Dancing may not be part of church services, but it is represented in at least one place of worship, though it is the Devil who dances! In Roslin Chapel, County of Edinburgh, on the side of one of the arches there is a series of figures believed to be representing the Dance of Death. “Commencing at the top of the arch, and descending to the right, the figures, which can be recognized, are, a king, a courtier, a cardinal, a bishop, a lady admiring her portrait, an abbess, and an abbot; and each of these is accompanied with a figure of death dancing off with his prey. Again, commencing at the top of the arch, and descending to the left, the following figures are quite distinct: a farmer, a husband and wife, a child, a sportsman, a gardener and spade, a carpenter, and a ploughman. Each of these also is accompanied by a figure of death, carrying off the individual”. (NSA, Vol. I, 1845, p. 345)

Marriages and funerals

Music has, for a long time, been a part of religious ceremonies, particularly marriages and funerals. In Lismore and Appin, County of Argyle, either the bagpipes or violins were played at weddings, depending on the area. “Marriage ceremonies are always performed in the church, particularly in Lismore; and the only music that is used, either at, weddings or balls, is that of the bagpipe. The violin is used in Appin and Kingerloch on such occasions.” (NSA, Vol. VII, 1845, p. 245) In Moy and Dalarossie, County of Inverness, “on marriage occasions, a bagpipe always precedes the parties on their way to the church, and in the evening there is a dinner given gratis, and drinking afterwards, for which each pays a certain sum. There are always music and dancing. Up on the whole, however, the character of the people is very moral.” (NSA, Vol. XIV, 1845, p. 107)

In some parish reports it was noted that both wedding and funeral ceremonies had changed over the years. In Duirinish, County of Inverness, “formerly, from 80 to 100 persons used to assemble, and to pass at least two days in feasting and dancing. Now the average number does not exceed five or six; the bridal feast is often nothing more than the usual poor fare of potatoes and herrings, with the addition of a glass of whisky to each individual present, and music and dancing are generally discontinued.” (NSA, Vol. XIV, 1845, p. 360)  In North Uist, County of Inverness, “at funeral processions, which had been, and still are conducted with remarkable regularity, the pipes, in strains of pathos and melody, followed the bier, playing slow, plaintive dirges, composed for and used only on such occasions. On arriving near the church-yard, the music ceased, and the procession formed a line on each side, between which the corpse was carried to its narrow abode. But the custom of accompanying burials with music is now almost universally abandoned.” (NSA, Vol. XIV, 1845, p. 172) Both these examples are very much emblematic of changes in attitudes to music in general at that time.

Changes in attitudes to music and dance

Having read about the importance of music and dance in Scotland over the last few blog posts, you may be very surprised to hear that many parishes in the Statistical Accounts reported that inhabitants were actually loosing their love of music. This includes the parish of Tongue, County of Sutherland, where “the taste for music, dancing, and public games, is much on the decline, and few or no traces are to be seen of the poetic talent and sprightly wit for which their ancestors, in common with most Highlanders, were distinguished.” (NSA, Vol. XV, 1845, p. 177)

In the county of Peebles it was reported that “song is scarcely ever to be heard; that a ploughman seldom enlivens his horses by whistling a tune; and that, although the scenery is so purely pastoral, the sound of a pipe, or flute, or cow-horn, or stock in horn, or even of a Jew’s harp, is a rare occurrence in traveling through it.” (NSA, Vol. III, 1845, p. 179)

In the parish report for Auchterderran, County of Fife, one reason given for this waning was that people equated song and dance with immoral excess. “Among the infinite advantages of the Reformation, this seems to have been one disadvantage attending it, that, owing to the gloomy rigour of some of the leading actors, mirth, sport, and cheerfulness, were decried among a people already by nature rather phlegmatic. Since that, mirth and vice have, in their apprehension, been confounded together.” (OSA, Vol. I, 1791, p. 458)

This decline was bemoaned by many report writers, such as the Rev. Mr Alexander Molleson of the parish of Montrose, County of Forfar. “Instrumental music has been, for many years past, much neglected. Public or private concerts are rare. This is the more to be regretted, as music is a very innocent, cheerful, and rational amusement, and if more cultivated, might divert the attention from other objects, which injure the health, or destroy the morals of the people.” (OSA, Vol. V, 1793, p. 48)

In Duirinish, County of Inverness, “it is rare to hear a song sung, and still rarer to hear the sound of pipe or violin. Each family confines itself to its own dwelling, or, if a visit is paid, the time is spent in retelling the silly gossip of the day. People certainly may be far more beneficially employed than the old Highlanders used to be yet we conceive the change in their habits to be a subject of regret on various grounds…” (NSA, Vol. XIV, 1845, p. 358)

Attitudes to music and dance have also changed in other ways. One interesting letter was written by William Creech who, in the Appendix for the Edinburgh parish report, compared different aspects of life from one time to another, including changes in correction houses, the definition of “a fine fellow” and concerts:

“In 1763-The weekly Concert of music began at six o’clock.

In 1783-The Concert began at seven o’clock; but it was not in general so much attended as such an elegant entertainment should have been, and which was given at the sole expense of the subscribers.

In 1791-2, The fashion changed, and the Concert became the most crowded place of amusement. The barbarous custom of saving the ladies, (as it was called), after St. Cecilia’s Concert, by gentlemen drinking immoderately to save a favourite lady, as his toast, has been for some years given up. Indeed, they got no thanks for their absurdity.”(OSA, Vol. VI, 1793, p. 617)

Importance of music and dance to Scotland

Even though such changes in attitudes were reported, music and dance have stood the test of time in Scotland. From social gatherings to religious settings, the Scots have used song and dance to express themselves, as well as find enjoyment in their lives. It has become an important part of the country’s identity. Exploring this topic in the Statistical Accounts of Scotland gives these musical traditions real meaning and so helps keep them alive.