by hahaya2004 » Sat Aug 20, 2022 12:06 pm
NO. 2
From the Ardrossan & Saltcoats Herald 19th May 1855
[The words in square brackets are not part of the historical sketch. They are only meant to assist in understanding those parts of it that are written in Old Scots.]
The ecclesiastical history of the Parish furnishes few notes of interest to the gleaner of local history. Till the influx of strangers occasioned by the opening up of its vast mineral wealth, as a parish the inhabitants were ever noted for their zeal in favour of Presbyterianism, and tenacious of those principals for which their forefathers bled. But as the earliest existing parochial register only dates from 1683, as the records of the transactions of the Session only commenced in 1693, and as from 1765 till 1821, these were written on detached slips of paper, and consequently many of them lost, it is impossible from these sources to furnish the reader with any satisfactory information in reference to the religious condition of the parish in the olden time. The church at Dalry was originally a dependency of the monastery of Kilwinning, and previous to the Reformation there were two chapels in the parish. One of them was situated on a rising ground on the side of the Garnock, about a mile from the town of Dalry, and the ruins of which were to be seen about fifty years ago. Another is situated at a greater distance – the ruins of which are still extant. In the reign of James V., the vicarage of Dalry was taxed £6 13s. 4d., being a tenth of the estimate value. At the Reformation the monks received £100 yearly for the rectorial tithes of the church of Dalry, which were levied for the payment of this annual rent. The lands were afterwards acquired by the Earl of Eglinton, and the patronage of the church by the Blair family, with whom it still remains. Judging from a few extracts that have been published of the Session records, the "Heads" of the parish have had the same difficulties to contend against, as those of the present day, and sought by deeds of Session to enforce the better observance of the Sabbath; more exemplary moral conduct, and the suppression of penny weddings. They tried to prevent bookings[1] occurring on a Saturday evening, because it led to tippling and breaking of the Sabbath – there was no Forbes McKenzie then – and no less than £12 was given in the year 1605 to the Presbytery for relief of the slaves in Barbary.
The erection of the Parish Church on the present site was in 1608. It was dedicated to the Scottish Queen, St. Margaret, on whose festival, in the month of July, an annual fair is still held. "For some weeks previous," says the author of the statistical account, "the boys perambulate the parish with large horns soliciting contributions for the purchase of coals for the bonfires. Formerly it was customary to have a piper, and dance a reel round a tannel [bonfire] , but this has fallen into desuetude." The church was re-built in 1771, and greatly improved in 1821. It affords accommodation for about 900 sitters, and the seats are annually let by public roup to the highest bidder. There is now, however, a Chapel of Ease, and places of worship attached to the United Presbyterian, the Free Church, Roman Catholics and other denominations.
We have said that the ecclesiastical history furnished few notes of interest; but there is one circumstance which cannot be overlooked as it is not only interesting in itself, but illustrative of the religious condition of the country in the sixteenth century. We allude to the trial and sentence of "Elizabeth or Bessie Dunlop [2], spouse to Andrew Jak in Lyn[3]", charged with the crime "of the using of sorcerie, witchcraft, and incantationne, with invocatioun of spretis of the devile" [sorcery, witchcraft and incantations with invocation of the spirit of the devil]. The case is given at length in Pitcairn's Criminal Trials, and shows upon what slight evidence those charged with this crime were frequently condemned. In many places her confession is exceedingly graphic, and, beautiful from its simplicity. On her trial she denied having any knowledge or art which enabled her to help sick persons; but when inquired of in reference to these things "sche wald inquire at ane Thome Reid quha deit at Pinkye, as he himselff affirmit; wha wald tell hir, quhen euir sche askit". [she would ask one Thome Reid who died at Pinkie[4], as he himself confirmed; who would tell her, whenever she asked.] Her description of this man is curious. "She being inquired at what kind of man this Thome Reid was? declared he was an honest elderly man, gray headed, and had a gray coat with Lombard sleeves of the old-fashion; a pair of gray breeks and white shanks, gartered above the knee; and black bonnet on his head, close behind and plain before, with silken laces drawn through the lips thereof, and a white wand in his hand". She had frequent interviews with him, and always consulted him when inquiries were made of her by ailing persons, or by those who had been plundered of their goods. The following is an account of a few of his visits:
"Being interrogated how and in what manner of place the said Thome Reid came to her? Answerit, as sche was gangand betuix her ain hous and the yard of Monk-Castle, drivan hir ky to the pasture, and makand hevye sair dule with hirself, greetand very fast for hir kow that was deid, hir husband and chyld that wer lyand seik in the land ill, and sche new rissine out of gissane. The foirsaid Thome mett hir be the way, healsit (hailed) hir, and said, 'Guide day, Bessie', and sche said, 'God speid yow, gudeman'. 'Sancta Marie,' said he, 'Bessie, quhy makis thow sa grit dule and sair greting for ony wardlie thing?' She answerit, 'Allace! haif I nocht grit caus to mak grit dule? ffor our geir is trakit; and my husband is on the point of deid, and ane babie of my awin will nocht leve; and myself at ane waike point; haif I nocht gude caus thane to haif ane sair hart?'
[Being interrogated how and in what manner of place the said Thome Reid came to her? Answer, as she was going between her own house and the yard at Monkcastle, driving her cows to the pasture, and was suffering, constantly crying for her cow that had died, her husband and child sick with the land ill[5], and she herself having just given birth. The aforementioned Thome met her on the road, hailed her, and said 'Good day, Bessie' and she said 'God speed you, good man.' 'Sancta Marie' he said, 'Bessie why are you causing yourself such great sorrow and anguished crying over any worldly thing?' She answered 'Alas! Don't I have great cause for making great sorrow? For our possessions have dwindled away; and my husband is on the point of death, and one of my babies won't live; and I lack strength; do I not have good cause then to have a sore heart?
Thome then promised her that her good man would be restored to health, which made her "somewhat blyther [more cheerful]". This was their first meeting, and shortly afterwards there was a second and a third. The fourth meeting is worth quoting in her own words:
The ferd time he apperit in hir awin hous to hir, about the xij hour of the day, quhair thair was sittand thre tailȝeouris, and hir awin gudeman; and he tuke hir apperoun and led hir to the dure with him, and sche followit, and ȝeid vp with him to the kill-end, quhair he forbaid hir to speik or feir for onye thing sche hard or saw; and quhene thai had gane ane lytle pece fordwerd, sche saw twelf persounes, aucht wemene and four men; The men wer cled in gentilmennis clething, and the wemene had all plaiddis round about thame, and wer verrie semelie lyke to se; and Thome was with thame: And demandit, Gif sche knew ony of thame? Ansuerit Nane, except Thom. Demandit, What thai said to hir? Ansuerit, Thai baid hir sit doun, and said, 'Welcum Bessie, will thow go with ws?' Bot sche ansuerit nocht; becaus Thom had forbidden hir. And forder declarit, That sche knew nocht quhat purpois thai had amangis thaime, onlie sche saw thair lippis move; and within a schort space thai partit all away; and ane hiddeous vglie sowche of wind followit thame: and sche lay seik quhill Thom came agane bak fra thame.
Sche being demandit, Gif sche sperit at Thom quhat persounes thai war? Ansuerit, That thai war the gude wychtis that wynnit in the Court of Elfame; quha come thair to desyre hir to go with thame: And forder, Thom desyrit hir to do the sam; quha ansuerit, 'Sche saw na proffeit to gang thai kynd of gaittis, vnles sche kend quhairfor!" Thom said, 'Seis thow nocht me, baith meit-worth, claith-worth, and gude aneuch lyke in persoun; and (he?) suld make hir far better nor euer sche was?' Sche ansuerit, 'That sche duelt with hir awin husband and bairnis, and culd nocht leif thame.' And swa Thom began to be verrie crabit with hir, and said, Gif swa sche thocht, sche wald get lytill gude of him."
[The fourth time he appeared in her own house to her, about the 12(th) hour of the day, where there sat three tailors, and her own good man; and he took her apron and led her to the door with him, and she followed, and went up with him to the kill-end[6], where he forbade her to speak or be afraid of anything she heard or saw; and when they had gone a little bit forward, she saw twelve persons, eight women and four men: The men were dressed in gentlemen's clothing, and the women all had plaids round about them, and were very similar and attractive in their appearance; and Thome was with them; And inquired, Whether she knew any of them? Answered, None, except Thom. Asked, what they said to her? Answered, they invited her to sit down, and said, Welcome Bessie, will you go with us? But she answered not; because Thom had forbidden her. And in addition declared, That she did not know the subject of their conference, she only saw their lips move; and within a short space they separated; and a hideous repellent gust of wind followed them: and she lay sick at the time Thome returned from them.
Being asked whether she asked Thom what individuals they were? Answer, That they were the good neighbours or brownies who dwelt at the Court of Faery; who come there eager to have her go with them: And besides, Thom was eager for her to do the same; who answered, 'She saw no benefit in taking that type of road unless she knew the reason!' Thom said, '(????), both well supplied with food, well dressed, and a good enough individual; and (he?) shall make her far better than ever she was? She answered, 'That she lived with her own husband and children, and could not abandon them'. And thus Thom began to be very angry with her, and said, If that is what she thought, she will get little good (no benefits) from him'.]
From her subsequent confession it would appear that she employed her powers always to a good end – curing diseases, and assisting in the recovery of stolen property. From the names mentioned, it would seem that she had been consulted by many in the upper circles of society, and that she prospered in her calling until the eyes of the law were drawn upon her, instigated, it is said, by "the clergy and kirk session". Although promised by Thome that if she would seek "ane assyis of hir nychbouris [a judicial inquiry by her fellow-townsmen] that nothing suld aill hir" [she would have nothing to worry about], poor Bessie was found guilty by the jury and condemned to be "wirriet" [strangled] at the stake before being consumed by the flames. Paterson is of opinion that she was a simple woman, the dupe of a priest whom the Reformation compelled to live under a feigned character, and that he assisted her in her cures by his knowledge of the properties of medicine. Be this as it may, she suffered for her credulity, and fell a victim to the prejudices, bigotry, and superstitious notions of the age – notions which were fomented by those who ought to have known better, and been guided by more merciful judgments.
To be Continued
________________________________________
[1] the giving in of names for the proclamation of banns
[2] the trial took place on 08th November 1576
[3] Lyn, Lyne or Linne was a six-merk land, lying in the Barony of Dalry, property of the family of Lord Boyd.
[4] the battle of Pinkie, 10th September 1547
[5] the name was used for famine, the plague, pestilence or some prevailing fatal epidemic
[6] kill - kiln
[b]NO. 2
From the Ardrossan & Saltcoats Herald 19th May 1855[/b]
[The words in square brackets are not part of the historical sketch. They are only meant to assist in understanding those parts of it that are written in Old Scots.]
The ecclesiastical history of the Parish furnishes few notes of interest to the gleaner of local history. Till the influx of strangers occasioned by the opening up of its vast mineral wealth, as a parish the inhabitants were ever noted for their zeal in favour of Presbyterianism, and tenacious of those principals for which their forefathers bled. But as the earliest existing parochial register only dates from 1683, as the records of the transactions of the Session only commenced in 1693, and as from 1765 till 1821, these were written on detached slips of paper, and consequently many of them lost, it is impossible from these sources to furnish the reader with any satisfactory information in reference to the religious condition of the parish in the olden time. The church at Dalry was originally a dependency of the monastery of Kilwinning, and previous to the Reformation there were two chapels in the parish. One of them was situated on a rising ground on the side of the Garnock, about a mile from the town of Dalry, and the ruins of which were to be seen about fifty years ago. Another is situated at a greater distance – the ruins of which are still extant. In the reign of James V., the vicarage of Dalry was taxed £6 13s. 4d., being a tenth of the estimate value. At the Reformation the monks received £100 yearly for the rectorial tithes of the church of Dalry, which were levied for the payment of this annual rent. The lands were afterwards acquired by the Earl of Eglinton, and the patronage of the church by the Blair family, with whom it still remains. Judging from a few extracts that have been published of the Session records, the "Heads" of the parish have had the same difficulties to contend against, as those of the present day, and sought by deeds of Session to enforce the better observance of the Sabbath; more exemplary moral conduct, and the suppression of penny weddings. They tried to prevent bookings[1] occurring on a Saturday evening, because it led to tippling and breaking of the Sabbath – there was no Forbes McKenzie then – and no less than £12 was given in the year 1605 to the Presbytery for relief of the slaves in Barbary.
The erection of the Parish Church on the present site was in 1608. It was dedicated to the Scottish Queen, St. Margaret, on whose festival, in the month of July, an annual fair is still held. "For some weeks previous," says the author of the statistical account, "the boys perambulate the parish with large horns soliciting contributions for the purchase of coals for the bonfires. Formerly it was customary to have a piper, and dance a reel round a tannel [b][bonfire][/b] , but this has fallen into desuetude." The church was re-built in 1771, and greatly improved in 1821. It affords accommodation for about 900 sitters, and the seats are annually let by public roup to the highest bidder. There is now, however, a Chapel of Ease, and places of worship attached to the United Presbyterian, the Free Church, Roman Catholics and other denominations.
We have said that the ecclesiastical history furnished few notes of interest; but there is one circumstance which cannot be overlooked as it is not only interesting in itself, but illustrative of the religious condition of the country in the sixteenth century. We allude to the trial and sentence of "Elizabeth or Bessie Dunlop [2], spouse to Andrew Jak in Lyn[3]", charged with the crime "of the using of sorcerie, witchcraft, and incantationne, with invocatioun of spretis of the devile" [b][sorcery, witchcraft and incantations with invocation of the spirit of the devil][/b]. The case is given at length in Pitcairn's Criminal Trials, and shows upon what slight evidence those charged with this crime were frequently condemned. In many places her confession is exceedingly graphic, and, beautiful from its simplicity. On her trial she denied having any knowledge or art which enabled her to help sick persons; but when inquired of in reference to these things "sche wald inquire at ane Thome Reid quha deit at Pinkye, as he himselff affirmit; wha wald tell hir, quhen euir sche askit".[b] [she would ask one Thome Reid who died at Pinkie[4], as he himself confirmed; who would tell her, whenever she asked.][/b] Her description of this man is curious. "She being inquired at what kind of man this Thome Reid was? declared he was an honest elderly man, gray headed, and had a gray coat with Lombard sleeves of the old-fashion; a pair of gray breeks and white shanks, gartered above the knee; and black bonnet on his head, close behind and plain before, with silken laces drawn through the lips thereof, and a white wand in his hand". She had frequent interviews with him, and always consulted him when inquiries were made of her by ailing persons, or by those who had been plundered of their goods. The following is an account of a few of his visits:
"Being interrogated how and in what manner of place the said Thome Reid came to her? Answerit, as sche was gangand betuix her ain hous and the yard of Monk-Castle, drivan hir ky to the pasture, and makand hevye sair dule with hirself, greetand very fast for hir kow that was deid, hir husband and chyld that wer lyand seik in the land ill, and sche new rissine out of gissane. The foirsaid Thome mett hir be the way, healsit (hailed) hir, and said, 'Guide day, Bessie', and sche said, 'God speid yow, gudeman'. 'Sancta Marie,' said he, 'Bessie, quhy makis thow sa grit dule and sair greting for ony wardlie thing?' She answerit, 'Allace! haif I nocht grit caus to mak grit dule? ffor our geir is trakit; and my husband is on the point of deid, and ane babie of my awin will nocht leve; and myself at ane waike point; haif I nocht gude caus thane to haif ane sair hart?'
[b][Being interrogated how and in what manner of place the said Thome Reid came to her? Answer, as she was going between her own house and the yard at Monkcastle, driving her cows to the pasture, and was suffering, constantly crying for her cow that had died, her husband and child sick with the land ill[5], and she herself having just given birth. The aforementioned Thome met her on the road, hailed her, and said 'Good day, Bessie' and she said 'God speed you, good man.' 'Sancta Marie' he said, 'Bessie why are you causing yourself such great sorrow and anguished crying over any worldly thing?' She answered 'Alas! Don't I have great cause for making great sorrow? For our possessions have dwindled away; and my husband is on the point of death, and one of my babies won't live; and I lack strength; do I not have good cause then to have a sore heart?[/b]
Thome then promised her that her good man would be restored to health, which made her "somewhat blyther [b][more cheerful][/b]". This was their first meeting, and shortly afterwards there was a second and a third. The fourth meeting is worth quoting in her own words:
The ferd time he apperit in hir awin hous to hir, about the xij hour of the day, quhair thair was sittand thre tailȝeouris, and hir awin gudeman; and he tuke hir apperoun and led hir to the dure with him, and sche followit, and ȝeid vp with him to the kill-end, quhair he forbaid hir to speik or feir for onye thing sche hard or saw; and quhene thai had gane ane lytle pece fordwerd, sche saw twelf persounes, aucht wemene and four men; The men wer cled in gentilmennis clething, and the wemene had all plaiddis round about thame, and wer verrie semelie lyke to se; and Thome was with thame: And demandit, Gif sche knew ony of thame? Ansuerit Nane, except Thom. Demandit, What thai said to hir? Ansuerit, Thai baid hir sit doun, and said, 'Welcum Bessie, will thow go with ws?' Bot sche ansuerit nocht; becaus Thom had forbidden hir. And forder declarit, That sche knew nocht quhat purpois thai had amangis thaime, onlie sche saw thair lippis move; and within a schort space thai partit all away; and ane hiddeous vglie sowche of wind followit thame: and sche lay seik quhill Thom came agane bak fra thame.
Sche being demandit, Gif sche sperit at Thom quhat persounes thai war? Ansuerit, That thai war the gude wychtis that wynnit in the Court of Elfame; quha come thair to desyre hir to go with thame: And forder, Thom desyrit hir to do the sam; quha ansuerit, 'Sche saw na proffeit to gang thai kynd of gaittis, vnles sche kend quhairfor!" Thom said, 'Seis thow nocht me, baith meit-worth, claith-worth, and gude aneuch lyke in persoun; and (he?) suld make hir far better nor euer sche was?' Sche ansuerit, 'That sche duelt with hir awin husband and bairnis, and culd nocht leif thame.' And swa Thom began to be verrie crabit with hir, and said, Gif swa sche thocht, sche wald get lytill gude of him."
[b][The fourth time he appeared in her own house to her, about the 12(th) hour of the day, where there sat three tailors, and her own good man; and he took her apron and led her to the door with him, and she followed, and went up with him to the kill-end[size=85][6][/size], where he forbade her to speak or be afraid of anything she heard or saw; and when they had gone a little bit forward, she saw twelve persons, eight women and four men: The men were dressed in gentlemen's clothing, and the women all had plaids round about them, and were very similar and attractive in their appearance; and Thome was with them; And inquired, Whether she knew any of them? Answered, None, except Thom. Asked, what they said to her? Answered, they invited her to sit down, and said, Welcome Bessie, will you go with us? But she answered not; because Thom had forbidden her. And in addition declared, That she did not know the subject of their conference, she only saw their lips move; and within a short space they separated; and a hideous repellent gust of wind followed them: and she lay sick at the time Thome returned from them.
Being asked whether she asked Thom what individuals they were? Answer, That they were the good neighbours or brownies who dwelt at the Court of Faery; who come there eager to have her go with them: And besides, Thom was eager for her to do the same; who answered, 'She saw no benefit in taking that type of road unless she knew the reason!' Thom said, '(????), both well supplied with food, well dressed, and a good enough individual; and (he?) shall make her far better than ever she was? She answered, 'That she lived with her own husband and children, and could not abandon them'. And thus Thom began to be very angry with her, and said, If that is what she thought, she will get little good (no benefits) from him'.][/b]
From her subsequent confession it would appear that she employed her powers always to a good end – curing diseases, and assisting in the recovery of stolen property. From the names mentioned, it would seem that she had been consulted by many in the upper circles of society, and that she prospered in her calling until the eyes of the law were drawn upon her, instigated, it is said, by "the clergy and kirk session". Although promised by Thome that if she would seek "ane assyis of hir nychbouris [b][a judicial inquiry by her fellow-townsmen] [/b]that nothing suld aill hir" [b][she would have nothing to worry about][/b], poor Bessie was found guilty by the jury and condemned to be "wirriet"[b] [strangled][/b] at the stake before being consumed by the flames. Paterson is of opinion that she was a simple woman, the dupe of a priest whom the Reformation compelled to live under a feigned character, and that he assisted her in her cures by his knowledge of the properties of medicine. Be this as it may, she suffered for her credulity, and fell a victim to the prejudices, bigotry, and superstitious notions of the age – notions which were fomented by those who ought to have known better, and been guided by more merciful judgments.
[i]To be Continued[/i]
________________________________________
[1] the giving in of names for the proclamation of banns
[2] the trial took place on 08th November 1576
[3] Lyn, Lyne or Linne was a six-merk land, lying in the Barony of Dalry, property of the family of Lord Boyd.
[4] the battle of Pinkie, 10th September 1547
[5] the name was used for famine, the plague, pestilence or some prevailing fatal epidemic
[6] kill - kiln