Jul 112018
 

Here is the last in our series of posts on Scotland’s languages. This time we look more closely at why there were changes in the languages spoken in Scotland. As illustrated in the last two posts, it is inevitable for there to be changes in languages (vocabulary, pronunciation and intonation) and their use. As people are influenced by others from different parishes and even further afield, so their language reflects this. The single most important change to affect Scotland was the rise in the usage of the English language.

The rise of the English language

The English language was gaining ground by the end of the 18th century for a number of reasons:

  • Ability to converse with people from other countries
  • English was the language of trade
  • English was the language of the higher ranks and well-educated
  • English was increasingly being taught in schools and used in religious instruction

Here are some examples of what was written in parish reports on the use of English:

Alness, County of Ross and Cromarty – “The English, however, has made very considerable progress in the parish for 20 years back, owing to the benefit received from the number of schools planted in it much about that time.” (OSA, Vol. XIX, 1797, p. 240)

Kirkhill, County of Inverness – “The language chiefly spoken by the common people is Gaelic; although a great many of them, from their being taught to read English at school, can transact ordinary business in that tongue.” (OSA, Vol. IV, 1792, p. 121)

Assynt, County of Sutherland – “The Gaelic language is still universal in Assynt, and the only medium of religious instruction. The English language, however, is making slow but sure progress. The youth of the parish are ambitious of acquiring it, being, sensible that the want of it proves a great bar to their advancement in life.” (NSA, Vol. XV, 1845, p. 112)

Aberdeen, County of Aberdeen – “The provincial dialect of the English, which is generally spoken here, is not commonly considered as being very pure. Owing, however, to a much greater intercourse with the English than formerly, a sensible change to the better has taken place in the idiom… The consideration also that this is a place of education; the seat of an university of considerable eminence; has proved an inducement to several, especially to those who have entertained thoughts of publishing in English, to make the proper idiom of the language more a matter of study than was ever done as any former period, a circumstance that has not failed to produce good effects.” (OSA, Vol. XIX, 1797, p. 182)

Kilmorie, County of Bute – “yet persons advanced in years understand the English language tolerably; they acquire it by intercourse with other countries, and are greatly assisted by having the organs of speech formed in their youth, it being the first language they are taught to read.” (OSA, Vol. IX, 1793, p. 170)

Calder Mid, County of Edinburgh – “Though the Scotch be the prevailing language of the country, yet, by the influence of those who have a more extended intercourse with the world, the people here are making evident approaches toward a more intimate acquaintance with the English tongue, which is the more desirable, as, since the union of England and Scotland, the language of the court of London has been received as the standard language of the united kingdoms.” (OSA, Vol. XIV, 1795, p. 365)

Dalmeny, County of Linlithgow – “The Dano-Saxon has continued to be spoken in the greater part of Scotland, and particularly what is called the Lowlands, with little deviation from the original, till near the present times, in which it has been giving place very rapidly to the modern English language. The cause of this, independent of the comparative merits or demerits of the two dialects, has been the union of the Scottish and English crowns; from which, as England is the larger and wealthier country, and is, besides, the court end of the Island, the English tongue has gained the ascendancy, and become the standard of fashion and of propriety.” (OSA, Vol. I, 1791, p. 228)

Inverchaolain, County of Argyle – “Gaelic is the language of the natives, both old and young, but all of them can read and speak English. English is gaining ground, and all are anxious to acquire it.” (NSA, Vol. VII, 1845, p. 112)

As mentioned in an earlier post (Scotland’s languages: Gaelic, Scots and English), those parishes where English was gaining ground were not necessarily anywhere near the English border. This shows that trade and travel impacted on the language spoken. As can be observed in the excerpts above, education also had a massive impact on language use.

Education

More and more schools were teaching the English language at the time of the Statistical Accounts. In Tain, County of Ross and Cromarty, “the inhabitants of the town speak the English, and also the Gaelic or Erse. Both languages are preached in the church. Few of the older people, in the country part of the parish, understand the English language; but the children are now generally sent to school, and taught to read English.” (OSA, Vol. III, 1792, p. 393)

It was felt that knowing how to read and speak English would improve people’s lives, such as those in Jura, County of Argyle. “The language universally spoken in the parish is Gaelic. Very few of the old people understand English. But from the laudable endeavours of the schoolmasters to teach their scholars the vocabulary, and use of that language, and from a general opinion gaining ground, that it will be of great service in life, it is hoped that the rising generation will make considerable progress in acquiring the English language. The inhabitants do not feel that strong desire of bettering their circumstances, that would stimulate them to exertion and enterprize. Instead of trying the effects of industry at home, they foster the notion of getting at once into a state of ease and opulence, with their relations beyond the Atlantic.” (OSA, Vol. XII, 1794, p 322) (This last sentence is a very revealing one! See our previous post on emigration.)

Painting by George Harvey called 'Catechising in a Scottish School'. Painted in 1832. Photo credit: Leicester Arts and Museums Service

Harvey, George; Catechising in a Scottish School, 1832. Leicester Arts and Museums Service.

In Kilmuir, County of Inverness, some very interesting reasons were given why children were being taught the English language first. “1st, The imitative powers of children, with respect to sounds and articulation, are more acute in early life than in maturer years; and were the Gaelic taught first, it would be almost impossible to adapt the tone of the voice afterwards to English pronunciation; 2dly, Although the English may take a longer period than the Gaelic to acquire it properly, yet, when it is acquired, the pupils can master the Gaelic without any assistance; and 3dly, Such as cannot speak the English, naturally are more reluctant to leave the country in quest of that employment which they cannot procure at home.” (NSA, Vol. XIV, 1845, p. 281)

Some schools taught English as well as Gaelic, such as that of the parish of Gigha and Cara, County of Argyle (NSA, Vol. VII, 1845, p. 406). However, many parishes had more than one school, and it depended on which school you attended what language or languages you were taught. In Rogart, County of Sutherland, “there are three schools at present in operation in the parish,-the parochial school, a school supported by the General Assembly, and a Gaelic school, supported by the Gaelic School Society. In the parochial school, English reading, writing, arithmetic, book-keeping, mensuration, and land-surveying, are taught. In the General Assembly’s school, English reading, Gaelic reading, writing, arithmetic, and sometimes the rudiments of Latin, are taught. In the Gaelic school, the reading of the Gaelic only is taught.” (NSA, Vol. XV, 1845, p. 55)

There were five schools in the parish of Fodderty, County of Ross and Cromarty, each with a good number of attendees: “1. The parochial school, which has the maximum salary attached to it, exclusive of a dwelling-house,and L.2, 2s.in lieu of a garden. The branches taught are, English reading, grammar,writing, arithmetic, book-keeping, geography, Latin, and Greek. The average attendance is 63, and the annual amount of school fees paid may be about L. 16. 2. The school at Tollie, in the Brahan district, in connection with the Inverness Education Society. The attendance is 70. Both Gaelic and English are taught, together with writing and arithmetic. 3. The Gaelic school, supported by that excellent institution, the Gaelic School Society of Edinburgh, in which, old and young are taught to read the sacred Scriptures in their own language, and which is attended during winter by about 60. 4. The school at Maryburgh, on the scheme of the General Assembly’s Education Committee. The average attendance is 120. And, lastly, a school on the teacher’s own adventure, in the heights of Auchterneed ; at which the attendance is 84.” (NSA, Vol. XIV, 1845, p. 259)

It wasn’t always in school where children learnt languages! In Balquhidder, County of Perth, “towards the end of Spring, most of the boys go to the low country, where they are employed in herding till the ensuing winter; and, besides gaining a small fee, they have the advantage of acquiring the English language.” (OSA, Vol. VI, 1793, p. 95)

The Gaelic School Society

As can be gleaned from above, the Gaelic School Society established many schools teaching Gaelic throughout Scotland. The society was set up in Edinburgh to primarily teach people to read the Scriptures in Gaelic. It, therefore, played a very important role in encouraging the use of the Gaelic language. (For more information see the 19th century section in the Wikipedia entry for Gaelic medium education in Scotland.) In Assynt, County of Sutherland, “it is likely, nevertheless, that Assynt is one of the very last districts in which the Gaelic language shall cease to be the language of the people. It is remarkable that the Gaelic School Society will probably prove the means, at a remote period, of the expulsions of the Gaelic language from the Highlands. The teachers employed by that useful society, to whom we owe much, taught the young to read the Scriptures in their native tongue. This implanted a desire to acquire knowledge on other subjects, which induced them to have recourse to the English language as the medium of communication.” (NSA, Vol. XV, 1845, p. 112)

Title page of the book Scripture extracts : for the use of the schools supported by the Gaelic School Society in the Highlands and Islands in Scotland. Published in Edinburgh for the Society in 1824.

Scripture extracts : for the use of the schools supported by the Gaelic School Society in the Highlands and Islands in Scotland. Published in Edinburgh for the Society in 1824. Digitized by The National Library of Scotland and accessed via the Internet Archive.

In some parishes, it was thanks to this Society that people could read at all. In the parish of Lochs, Ross and Cromarty, “there are only 12 persons in all the parish who can write; but half the inhabitants from twelve to twenty-four years of age can read the Gaelic language, which is the only language spoken generally. A few of the males can speak broken English. It was by the instrumentality of the Gaelic School Society that so many of them were enabled to read Gaelic. The Gaelic School Society has four schools at present in the parish of Lochs, which are the only schools in it.” (NSA, Vol. XIV, 1845, p. 168)

Incidentally, it was claimed in the parish report of Killin, County of Perth, that “in the manse of Killin the present version of the Gaelic Scriptures was begun. The Gaelic Testament was executed by Mr James Stewart, from whom his son, the well-known Dr Stewart of Luss, obtained that knowledge of and taste for Gaelic literature which enabled him so faithfully to finish the Gaelic translation of the Bible. Killin may then fairly lay claim to the honour of this great work.” (NSA, Vol. X, 1845, p. 1087)

However, not everyone in the county of Ross and Cromarty thought the Society so praiseworthy! In the parish report for Kiltearn, the Reverend Thomas Munro wrote the following: “The Gaelic School Society, by establishing schools throughout the country, have done much to eradicate the language. This may appear paradoxical; but it is actually the case. Those children that had learned to read Gaelic found no difficulty in mastering the English; and they had a strong inducement to do so, because they found in that language more information suited to their capacity and taste, than could be found in their own. English being the language universally spoken by the higher classes, the mass of the people attach a notion of superior refinement to the possession of it, which makes them strain every nerve to acquire it; and it is no uncommon thing for those who have lived for a short time in the south, to affect on their return, a total forgetfulness of the language which they had so long been in the habit of using.” (NSA, Vol. XIV, 1845, p. 323)

You can read a fascinating article Gaelic School Society. Appeal to British Christians, Resident Abroad found in the Colonial Times, Tuesday, February 22, 1842, which is appealing to those living in Australia with Scottish connections to help the Society by giving donations or by subscribing to the Society.

The Society in Scotland for Propagating Christian Knowledge

At the time of the Statistical Accounts of Scotland, there was also in existence the Society in Scotland for Propagating Christian Knowledge. This society established schools teaching the reading and writing of English and/or Gaelic, along with other common branches of instruction, such as arithmetic and knowledge of the Scriptures, such as the school established by the Society at Aberfoyle, County of Perth. (NSA, Vol. X, 1845, p. 1158) In the Starthyre district of the parish of Balquhidder, County of Perth, “there is a school supported by the Society in Scotland for Propagating Christian Knowledge, in which are taught English, writing, arithmetic, and Gaelic.”(NSA, Vol. X, 1845, p. 348) In the parish of Urquhart and Glen, County of Inverness, “in the schools supported by the Society, great attention is paid to the teaching of the Gaelic language; and in the other schools, it is taught to those who wish to acquire it. (NSA, Vol. XIV, 1845, p. 50)

As reported in the Appendix for Edinburgh, County of Edinburgh, “an hundred and sixty thousand children have been educated by this society, and there are ten thousand in their schools this year 1792.” (OSA, Vol. VI, 1793, p. 590) The quality of their schools was very important to the society, and they were not afraid to close schools down. For some reason, “the ambulatory school, once established in this parish [Small Isles, County of Inverness], by the Society in Scotland for Propagating Christian Knowledge, was removed in Summer 1792.” (OSA, Vol. XVII, 1796, p. 290) Also, in the parish of Rathven, County of Banff, “the school in Buckie has been withdrawn by the Society, on the ground, that the school house has been allowed to fall into decay.” (NSA, Vol. XIII, 1845, p. 266)

In several parishes, such as that of Kincardine, County of Perth, applications were made to the society to establish much-needed schools. “Application having accordingly been made by the proprietor, the Society was pleased to enter very warmly into the situation of these poor people, and with the greatest alacrity agreed to the appointment of an experienced teacher, who was settled at Martinmas 1793. This teacher, who is well acquainted both with the Gaelic and the English languages, officiates through the week as schoolmaster, and on Sundays convenes the people in the schoolhouse, where be instructs them in the principles of religion, and says prayers to them in their native tongue.” (OSA, Vol. XXI, 1799, p. 181)

These applications show how important the society was to parishes throughout Scotland. Indeed, in Callander, County of Perth, you can find the following commendation: “Much praise is due to the excellent Society for Propagating Christian Knowledge; but for it, thousands in the Highland’s would have been deprived of the means of instructions. The people are alive to the benefit of education. All in this parish have the means of instruction, and all from six years and upwards can read. A very visible change in the conduct, morals, &c. of the people has taken place, since the facilities of education were increased.” (NSA, Vol. X, 1845, p. 358). The Society even paid to inoculate the poor in the parish! (OSA, Vol. XI, 1794, p. 625)

Religion

The establishment of schools by both the Gaelic School Society and the Society for Propagating Christian Knowledge illustrates the direct link which existed between education and religion at that time. Languages, whether the native-tongue or not, were being taught in order to enable people to read and learn from the Scriptures and the Shorter Catechism.

Of course, the most important consideration to parish ministers was what languages parishioners actually understood and used the most. Their needs and abilities had to be catered for. Here are some examples of having to find someone who could preach in Gaelic.

Cromarty, County of Ross and Cromarty – “There are two clergymen in the parish; the parish minister, and the minister of the Gaelic Chapel. There was no Gaelic preached in this place, until the erection of the chapel; and the principal reason of introducing it was, for the accommodation of Mr. Ross’s numerous labourers, and others who came from the neighbouring parishes to the manufacture of hemp.” (OSA, Vol. XII, 1794, p. 256)

Crathie, County of Aberdeen – “There is missionary minister, paid by the Royal Bounty, stationed in Braemar; but as he has not the Gaelic language, and as there are some persons who do not understand any English, the parish minister is obliged to exchange pulpits with him very frequently. The General Assembly of the church of Scotland have now pledged themselves, that how soon the present missionary is otherwise provided for, they shall appoint one for the future to that mission, but persons having the Gaelic language.” (OSA, Vol. XIV, 1795, p. 344)

Photograph of Arderseir Parish Church near Inverness, Scotland. Taken by Dave Connor in 2015.

Ardersier Parish Church, near Inverness. Photograph taken by Dave Connor, 2015. Via Flickr under Creative Commons License 2.0. (https://creativecommons.org/licenses/by/2.0/)

Ardersier, County of Inverness – “It is a curious circumstance that, from the year 1757 to 1781, during the ministrations of two incumbents, no Gaelic was preached in the parish. On the ordination of the Rev. P. Campbell, in the latter year, it was requested by the peoples, and agreed to by him, that be should exhort them in the Gaelic language.” (NSA, Vol. XIV, 1845, p. 472)

However, as previously mentioned, English was becoming more widespread. Therefore, the availability of religious instruction in English was also increasing. In Dunoon and Kilmun, County of Argyle, “the language of the parish is changing much, from the coming in of low-country tenants, from the constant intercourse our people have with their neighbours, but above all, from our schools, particularly, those established by the Society for propagating Christian Knowledge. Hence the English or Scottish language is universally spoke by almost all ages, and sexes. But the Gaelic is still the natural tongue with them, their fireside language, and the language of their devotions. They now begin, however, to attend public worship in English as well as Erse, which 30 years ago they did not do.” (OSA, Vol. II, 1792, p. 389)

As reported in the parish of Aberfoyle, County of Perth, “in ancient times, the Gaelic language alone was spoken in this parish; and, even in the memory of man, it extended many miles farther down the country than it now does. The limits of this ancient tongue, however, are daily narrowed here as every where else, by the increasing intercourse with the low country. At present, every body understands English, though the Gaelic is chiefly in use. The service in church is performed in English in the forenoon, and in Gaelic in the afternoon.” (OSA, Vol. X, 1794, p. 129)

There are some very interesting observations made in the parish report for Torosay, County of Argyle, on languages, education and religious instruction. “So far, therefore, as they [the natives] are concerned, the language [Gaelic] has neither gained nor lost ground, for the last forty years. How long it may remain in this stationary condition is uncertain, especially as there are several families from the lowlands of late settled in the parish. These, having no inducement to study the Gaelic, as they find themselves generally understood in English, may, through time, habituate the natives to speak this language, even among themselves. At school, children are taught to read in both languages. Though the teaching of them thus to read Gaelic would seem to tend to its permanency, the contrary effect, in all probability, will ensue. By being able to compare both versions of the Scriptures, they daily add to their vocabulary of English words, so that the Gaelic in this manner forms to them a key for the acquisition of the English. So long as the native Highlanders understand Gaelic better than English, religious instruction must be communicated to them in that language, even if this circumstance should have the effect of postponing the day when English shall be the universal language of the empire. For, however desirable that event may be, it would be making too great a sacrifice to attempt to expedite it by suffering, in the meantime, even one soul to perish for lack of that knowledge which maketh wise unto salvation.” (NSA, Vol. VII, 1845, p. 289)

Resistance to change

Even though all these changes were taking place in schools and churches throughout Scotland, it must be noted that there was some resistance to the increasing use of English. Gaelic was still the preferred language in some quarters. In Urray, County of Ross and Cromarty,”Gaelic is the vernacular language of the whole parish, except in gentlemen’s families. Several of the inhabitants read the English Bible, and can transact business in that language; but they, as well as the bulk of the people, prefer religious instruction in Gaelic; and therefore are at pains to read the Gaelic New Testament, and Psalm Book, etc.” (OSA, Vol. VII, 1793, p. 259)

Both the Gaelic and Scotch languages were seen as noble and expressive languages. In Callander, County of Perth, “the language spoken by persons of rank and of liberal education, is English; but the language of the lower classes is Gaelic. It would be almost unnecessary to say anything of this language to those who understand it. They know its energy and power; the ease with which it is compounded; the boldness of its figures; its majesty, in addressing the Deity; and its tenderness in expressing the finest feelings of the human heart. But its genius and constitution, the structure of its nouns and verbs, and the affinity it has to some other languages, are not so much attended to. These point at a very remote area, and would seem to deduce the origin of this language from a very high antiquity.” (OSA, Vol. XI, 1794, p. 611) In Dalziel, County of Lanark, “the language generally spoken is a mixture of Scotch and English. The use of the Scotch has decreased within the last forty years, in consequence, I apprehend, of the improvement in teaching at the schools. But when persons are under excitement, the language used is Scotch. Then, the writer has observed, here and in other parts of Scotland, that the lower orders of society and many in the middling ranks, too, discover an acquaintance with that expressive dialect, which could not be inferred from their ordinary conversation.” (NSA, Vol. VI, 1845, p. 454) The native tongue is an integral part of the heritage and history of the people in the locality; its influence cannot be easily diminished, as the two examples above illustrate.

Conclusion

Looking at the Statistical Accounts of Scotland, one can identify several influences on the use of language, and English in particular, most notably travel, trade and education. What is really interesting is how these factors were interrelated. A knowledge of English allowed people to converse with people from the low countries and beyond. This then enabled greater trade, which allowed people to gain influence. The English language became the language of opportunities, so was increasingly being taught in schools. In turn, changes in education affected what was being used in everyday life and had a direct bearing on the language of people’s devotions, i.e. what was read and spoken in religious contexts.

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It has been really fascinating to look at language use as a whole in the Statistical Accounts of Scotland, from place names through to the factors impacting on the languages spoken in Scotland. The country’s geography, history and culture have all played their part in shaping its linguistic landscape, making it what it is today. It is hoped that these series of posts will encourage you to further explore Scotland’s languages in the Statistical Accounts. If you find something particularly interesting let us know!

Apr 052018
 

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)

Photograph of a carving of an angel playing bagpipes found at the Thistle Chapel in St Giles Cathedral, Edinburgh.

Angel playing bagpipes in the Thistle Chapel, St. Giles, Edinburgh. By Kim Traynor (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons.

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)

A painting entitled 'The Highland Wedding' by David Allan (Scottish painter 1744-1796), 1780.

The Highland Wedding, David Allan (Scottish painter 1744-1796), 1780. http://en.wikipedia.org/wiki/User:PKM [Public domain], via Wikimedia Commons.

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.