[35] In some later editions the description of Sawny is made more complete by the insertion, in this place, of the following:—‘and an auld creeshy hat, mair like a fryingpan than any thing else.’
[36] Taverns and eating-houses were frequently, in east-coast towns, on the ‘sunk-flat,’ access to them being gained by a flight of steps down from the foot-pavement. Several such shops may still be seen in the old town of Edinburgh, in the vicinity of the High Street and Canongate.
[37] The women about fishing communities differed, and do still, from their sisters further inland, regarding house-work, or ‘husband-work.’ Matty’s opinion is a fair reflection of the ideas of her class. A further expression is given to this feeling in The History of Buckhaven, where Graham, describing the people about whom he was writing, says:—‘They kept but little communication with the country people, for a farmer, in those days, thought his daughter cast awa if she married one of the fishers in Bucky-harbour, and Witty Eppie the ale-wife wad a sworn, be go’ laddie, I wad rather see my boat and a’ my three sons upset against the Bass, or I saw are o’ them married on a muck-a-byre’s daughter, a wheen useles taupies that can do naething but rive at a tow rock [spin], and cut corn; they can neither bait a hook nor red a line, hook sandles nor gather periwinkles.’
[38] An old stocking leg, in which it was the custom of old women to sew up whatever savings they might have been able to make, and generally hidden away in some odd corner. Some of these ‘hoggers’ have been known to be very substantial. Even yet, now that banks are everywhere, the simile is kept up, though the stocking leg has fallen into disuse for banking purposes. Some persons speak about ‘laying by for a sair fit.’
[39] The beginning of the paragraph reads this way in Morren’s edition:—‘On this Sawny paid their spout and parted.’ That seems the more likely way of it, for later on Sawny speaks of courting being ‘a curst wark and costly.’
[40] Sawny’s mother, besides showing herself well acquainted with the wise saws of her native country, further exhibits her belief in witchcraft. In this she was not singular. After a long crusade against witches, the minds of the better educated classes became somewhat enlightened on the subject, and Parliament, in 1735, revoked the penal statutes against sorcery. Many of the ministers regarded this act as a national sin, and said it was contrary to the express law of God. John Wesley, it may be remembered, said that to give up belief in witchcraft was, in effect, giving up the Bible.
[41] Morren’s edition reads ‘milk cows’ here; while a later issue has ‘cow’s milks.’ The only satisfactory one is Morren’s.
[42] One of a set of Scottish proverbs showing the disregard of Scots in bygone days for all sanitary considerations. Two proverbs having a similar bearing are—‘The clartier the cosier,’ and ‘The mair dirt the less hurt.’
[43] In some editions the word ‘crust’ is substituted for ‘cufe.’ Certainly it is more likely.
[44] Penny weddings have been immortalised by Semple of Beltrees in his song The Blythsome Bridal. Originally, pennies were contributed by those present, and any overplus, after providing for the wedding feast, went towards assisting the young couple in their furnishing. Latterly, the neighbours sent in eatables of various kinds, the bride’s friends only preparing one dish, the ‘bride’s pie,’ the equivalent to the ‘bride’s-cake’ of modern days. As with the cake, so with the pie, every one present received a piece. The marriage ceremony was generally celebrated at the manse, and the wedding festivities took place in the bride’s house. These festivities some times lasted several days—see, for example, Ramsay’s addition to Christ’s Kirk on the Green, by James I.—and were productive of serious irregularities. Ultimately the Church made an effort to regulate them, but with little effect.