The Antiquary — Complete, Walter Scott [best novels for beginners .TXT] 📗

inevitably places the whole person before you in his individuality. Thus the character of Jonathan Oldbuck in the Antiquary, was partly founded on that of an old friend of my youth, to whom I am indebted for introducing me to Shakspeare, and other invaluable favours; but I thought I had so completely disguised the likeness, that it could not be recognised by any one now alive. I was mistaken, however, and indeed had endangered what I desired should be considered as a secret; for I afterwards learned that a highly respectable gentleman, one of the few surviving friends of my father, and an acute critic, had said, upon the appearance of the work, that he was now convinced who was the author of it, as he recognised, in the Antiquary, traces of the character of a very intimate friend* of my father’s family.”

* [The late George Constable of Wallace Craigie, near Dundee.]

I have only farther to request the reader not to suppose that my late respected friend resembled Mr. Oldbuck, either in his pedigree, or the history imputed to the ideal personage. There is not a single incident in the Novel which is borrowed from his real circumstances, excepting the fact that he resided in an old house near a flourishing seaport, and that the author chanced to witness a scene betwixt him and the female proprietor of a stage-coach, very similar to that which commences the history of the Antiquary. An excellent temper, with a slight degree of subacid humour; learning, wit, and drollery, the more poignant that they were a little marked by the peculiarities of an old bachelor; a soundness of thought, rendered more forcible by an occasional quaintness of expression, were, the author conceives, the only qualities in which the creature of his imagination resembled his benevolent and excellent old friend.

The prominent part performed by the Beggar in the following narrative, induces the author to prefix a few remarks of that character, as it formerly existed in Scotland, though it is now scarcely to be traced.

Many of the old Scottish mendicants were by no means to be confounded with the utterly degraded class of beings who now practise that wandering trade. Such of them as were in the habit of travelling through a particular district, were usually well received both in the farmer’s ha’, and in the kitchens of the country gentlemen. Martin, author of the Reliquiae Divi Sancti Andreae, written in 1683, gives the following account of one class of this order of men in the seventeenth century, in terms which would induce an antiquary like Mr. Oldbuck to regret its extinction. He conceives them to be descended from the ancient bards, and proceeds:—-“They are called by others, and by themselves, Jockies, who go about begging; and use still to recite the Sloggorne (gathering-words or war-cries) of most of the true ancient surnames of Scotland, from old experience and observation. Some of them I have discoursed, and found to have reason and discretion. One of them told me there were not now above twelve of them in the whole isle; but he remembered when they abounded, so as at one time he was one of five that usually met at St. Andrews.”

The race of Jockies (of the above description) has, I suppose, been long extinct in Scotland; but the old remembered beggar, even in my own time, like the Baccoch, or travelling cripple of Ireland, was expected to merit his quarters by something beyond an exposition of his distresses. He was often a talkative, facetious fellow, prompt at repartee, and not withheld from exercising his powers that way by any respect of persons, his patched cloak giving him the privilege of the ancient jester. To be a gude crack, that is, to possess talents for conversation, was essential to the trade of a “puir body” of the more esteemed class; and Burns, who delighted in the amusement their discourse afforded, seems to have looked forward with gloomy firmness to the possibility of himself becoming one day or other a member of their itinerant society. In his poetical works, it is alluded to so often, as perhaps to indicate that he considered the consummation as not utterly impossible. Thus in the fine dedication of his works to Gavin Hamilton, he says,—

And when I downa yoke a naig, Then, Lord be thankit, I can beg.

Again, in his Epistle to Davie, a brother Poet, he states, that in their closing career—

The last o’t, the warst o’t, Is only just to beg.

And after having remarked, that

To lie in kilns and barns at e’en, When banes are crazed and blude is thin,

Is doubtless great distress; the bard reckons up, with true poetical spirit, the free enjoyment of the beauties of nature, which might counterbalance the hardship and uncertainty of the life, even of a mendicant. In one of his prose letters, to which I have lost the reference, he details this idea yet more seriously, and dwells upon it, as not ill adapted to his habits and powers.

As the life of a Scottish mendicant of the eighteenth century seems to have been contemplated without much horror by Robert Burns, the author can hardly have erred in giving to Edie Ochiltree something of poetical character and personal dignity, above the more abject of his miserable calling. The class had, intact, some privileges. A lodging, such as it was, was readily granted to them in some of the out-houses, and the usual awmous (alms) of a handful of meal (called a gowpen) was scarce denied by the poorest cottager. The mendicant disposed these, according to their different quality, in various bags around his person, and thus carried about with him the principal part of his sustenance, which he literally received for the asking. At the houses of the gentry, his cheer was mended by scraps of broken meat, and perhaps a Scottish “twalpenny,” or English penny, which was expended in snuff or whiskey. In fact, these indolent peripatetics suffered much less real hardship and want of food, than the poor peasants from whom they received alms.

If, in addition to his personal qualifications, the mendicant chanced to be a King’s Bedesman, or Blue-Gown, he belonged, in virtue thereof, to the aristocracy of his order, and was esteemed a parson of great importance.

These Bedesmen are an order of paupers to whom the Kings of Scotland were in the custom of distributing a certain alms, in conformity with the ordinances of the Catholic Church, and who were expected in return to pray for the royal welfare and that of the state. This order is still kept up. Their number is equal to the number of years which his Majesty has lived; and one Blue-Gown additional is put on the roll for every returning royal birth-day. On the same auspicious era, each Bedesman receives a new cloak, or gown of coarse cloth, the colour light blue, with a pewter badge, which confers on them the general privilege of asking alms through all Scotland,—all laws against sorning, masterful beggary, and every other species of mendicity, being suspended in favour of this privileged class. With his cloak, each receives a leathern purse, containing as many shillings Scots (videlicet, pennies sterling) as the sovereign is years old; the zeal of their intercession for the king’s long life receiving, it is to be supposed, a great stimulus from their own present and increasing interest in the object of their prayers. On the same occasion one of the Royal Chaplains preaches a sermon to the Bedesmen, who