Edinburgh Under Sir Walter Scott

by W. T. Fyfe

This last tribute to Stewart is a very fine idea. It recalls Persius' noble line:

'Virtutem videant, intabescantque relicta.'

Stewart had the great honour and felicity of meeting Burns on his first visit to Edinburgh in 1786. A more singularly contrasted pair could hardly have been brought together from any corners of the earth. Burns looked up to the celebrated professor with genuine admiration, for rhetoric was the great poet's besetting weakness. He speaks of Stewart personally always with respect and esteem, but the stateliness of the patricians in Edinburgh almost disgusted him with life. He was obliged to buy a pocket Milton, so that he might be able, whenever he recalled it, to study the sentiments of courage, independence, and noble defiance, 'in that great personage, SATAN,' as an antidote to the poisoned feeling of disgust.

CHAPTER VII

Old Edinburgh Society—Manners of the older Generation—St. Cecilia's Hall—Buccleuch Place Rooms—Rules of the Assemblies—Drinking Customs—Recollections of Lord Cockburn.

The great transformation process of Edinburgh life and society was a striking feature of the years during which Walter Scott grew from boyhood to manhood. The rise of the New Town, with the consequent rapid migration of the much greater part of the well-to-do population, was naturally the most active factor in the change. There was a general alteration of habits. Families changed their style of living. Old arrangements, necessitated by the lofty old houses, disappeared. Old peculiarities, which gave character and Scottish individuality to the city, were obliterated as if by magic. As might be expected, such sweeping changes were disliked and denounced by many who looked upon the whole movement as a vulgarising of the old gentilities. The social habits of the older generation were a strange mixture of coarseness and extreme decorum, based upon artificial rules. The latter side is seen in the delightful sketches which Lord Cockburn has left us of the old concert-rooms and assembly-rooms which were maintained by the fashionable class for their own exclusive use.

'Saint Cecilia's Hall was the only public resort of the musical, and besides being our most selectly fashionable place of amusement, was the best and the most beautiful concert-room I have ever yet seen. And there have I myself seen most of our literary and fashionable gentlemen, predominating with their side curls and frills, and ruffles, and silver buckles; and our stately matrons stiffened in hoops and gorgeous satin; and our beauties with high-heeled shoes, powdered and pomatumed hair, and lofty and composite head-dresses. All this was in the Cowgate! the last retreat nowadays of destitution and disease. The building still stands, though raised and changed, and is looked down upon from South Bridge, over the eastern side of the Cowgate Arch. When I last saw it, it seemed to be partly an old clothesman's shop, and partly a brazier's.[1] The abolition of this Cecilian temple, and the necessity of finding accommodation where they could, and of depending for patronage on the common boisterous public, of course, extinguished the delicacies of the old artificial parterre.

[1] It is now part of the bookbinding premises of George Cooper and Co., Niddry Street. The Hall itself is now used as a store for paper.

'Our balls, and their manners, fared no better. The ancient dancing establishments in the Bow and the Assembly Close I know nothing about. Everything of the kind was meant to be annihilated by the erection (about 1784) of the handsome apartments in George Street. Yet even against these, the new part of the old town made a gallant struggle, and in my youth the whole fashionable dancing, as indeed the fashionable everything, clung to George Square; where (in Buccleuch Place, close by the south-eastern corner of the square) most beautiful rooms were erected, which, for several years, threw the New Town piece of presumption entirely into the shade. And here were the last remains of the ballroom discipline of the preceding age. Martinet dowagers and venerable beaux acted as masters and mistresses of ceremonies, and made all the preliminary arrangements. No couple could dance unless each party was provided with a ticket prescribing the precise place in the precise dance. If there was no ticket, the gentleman, or the lady, was dealt with as an intruder, and turned out of the dance. If the ticket had marked upon it—say, for a country dance, the figures 3, 5, this meant that the holder was to place himself in the third dance, and fifth from the top; and if he was anywhere else, he was set right or excluded. And the partner's tickets must correspond. Woe to the poor girl who, with ticket 2, 7, was found opposite a youth marked 5, 9! It was flirting without a licence, and looked very ill, and would probably be reported by the ticket director of that dance to the mother. Of course, parties, or parents, who wished to secure dancing for themselves or those they had charge of, provided themselves with correct and corresponding vouchers before the ball day arrived. This could only be accomplished through a director: and the election of a pope sometimes requires less jobbing. When parties chose to take their chance, they might do so; but still, though only obtained in the room, the written permission was necessary; and such a thing as a compact to dance, by a couple, without official authority, would have been an outrage that could scarcely be contemplated. Tea was sipped in side-rooms, and he was a careless beau who did not present his partner with an orange at the end of each dance; and the orange and the tea, like everything else, were under exact and positive regulations. All this disappeared, and the very rooms were obliterated, as soon as the lately raised community secured its inevitable supremacy to the New Town. The aristocracy of a few predominating individuals and families came to an end; and the unreasonable old had nothing for it but to sigh over the recollection of the select and elegant parties of their youth, where indiscriminate public right was rejected, and its coarseness awed.

'Yet in some respects there was far more coarseness in the formal age than in the free one. Two vices especially, which have been long banished from all respectable society, were very prevalent, if not universal, among the whole upper ranks—swearing and drunkenness. Nothing was more common than for gentlemen who had dined with ladies, and meant to rejoin them, to get drunk. To get drunk in a tavern seemed to be considered as a natural, if not an intended consequence of going to one. Swearing was thought the right, and the mark, of a gentleman. And, tried by this test, nobody, who had not seen them, could now be made to believe how many gentlemen there were. Not that people were worse tempered then than now. They were only coarser in their manners, and had got into a bad style of admonition and dissent. And the evil provoked its own continuance, because nobody who was blamed cared for the censure, or understood that it was serious, unless it was clothed in execration; and any intensity even of kindness or of logic, that was not embodied in solid commination, evaporated, and was supposed to have been meant to evaporate, in the very uttering. The naval chaplain justified his cursing the sailors, because it made them listen to him; and Braxfield apologised to a lady whom he damned at whist for bad play, by declaring that he had mistaken her for his wife. This odious practice was applied with particular offensiveness by those in authority towards their inferiors. In the army it was universal by officers towards soldiers; and far more frequent than is now credible by masters towards servants.'