Chapter XXXI: Part VI (2)

[95] In a modern Glasgow edition the reading here is:--‘In her own bedroom.’ That, however, seems to be a suggestion of a later time. The probability is that the reference is to a press-bed enclosed in front with wood, with a door which was closed during the day-time. Round these beds were shelves.

[96] Under the old system of apprenticeship the master had a fatherly care over his apprentice in addition to the obligation to learn him his trade.

[97] In some of the later editions of this chap-book the reading here is:--‘Wonderful fire! Wonderful fire!’ This is probably a misprint, the old fashioned ‘s’ beginning the word ‘sirs’ in the older editions having caused confusion.

[98] An apt illustration of the relations of the clergy of that period towards the common superstitions.

[99] In this case the feeling of the relatives was satisfied by the death--or supposed death--having been ‘fair o’erseen’ ‘before good neighbours;’ the want of which caused Jockey, the hero of _Jockey and Maggy_, considerable anxiety. See note on that chap-book.

[100] Old women, whose privilege it was, in respect of their age, to perform such duties.

[101] A peculiar Scotticism meaning that the face of the corpse bore a pleasant expression. On such a melancholy occasion as a funeral in Scotland, an Englishman would hear many remarks which would surprise him, possibly, shock him, by their seeming irreverence. No such feeling, however, has any place in the mind of the native. The expression, ‘the corpse’s sister,’ to be found in the text in this page, may be taken as an instance.

[102] A funeral pall. The kirk session frequently provided one for the use of the parish.

[103] Ray, in his _Itinerary through Scotland_, gives the following form of announcement as having been commonly made by the ‘deid bellman’ in Scotland in the sixteenth century:--‘Beloued broothrin and susters, I lat you to wot that thir is an fauthful broothir lautlie departed awt of this present warld, awt thi plesuir of almoughti Good; his naum is Volli Voodcok, third son to Jimmoy Voodcok a cordinger; he ligs at thi sesct door vithin the nord gawt, close on the nawthuer rawnd, and I wod ya gang to hus burying on Thursdau before twa a clock.’

[104] The second part, in the edition followed here, has a separate title-page, containing the same matter as the first, altering, of course, the number of the part.

[105] Another illustration of the expression used as a safeguard against the power of witches, warlocks, and all that race, when speaking of them. See notes to _John Cheap_ and _The History of Haverel Wives_, in the present volume.

[106] This seems to be the only story in any edition of _Leper the Taylor_ that has come under our notice to which the following lines from an elegy on Peter Duthie, a chapman worthy who lived between 1721 and 1812, could possibly bear any reference:--

‘Nae mair will Pate e’er travel round
* * * * *
Nor tell how _Leper_ threw the cat
Into auld Janet’s boiling pat.’

[107] The presence of cattle in the houses of the common people, or small farmers, was too often seen, but this is just a further instance of the disrespect for sanitary matters evinced by the Scots before the present century. A great change has taken place within the last eighty or a hundred years.

[108] Sunday observance has long been, and still is, a remarkable feature of the Scottish national life. In former times the utmost care was taken that there should be no Sabbath breaking. The old Jewish idea of a ‘Sabbath-day’s’ journey was kept to the letter, and no one was allowed to walk on the streets except going to or coming from the church. Any person found taking a walk ran the risk of being taken to the guard-house by the ‘civileers,’ who were inquisitors appointed conjointly by the Town Council and the kirk session. The average Scotsman would rather let his crops go to ruin than take them in on a fine Sabbath.

[109] In the 1816 edition, here followed throughout, the chap-book begins--‘This taylor;’ but in the 1820 edition the opening sentence runs thus:--‘Leper in his life-time,’ etc. That reading has been taken here as it makes a better beginning than the other.

[110] The English edition has a very different reading, as follows:--‘A farthing Roll, half a pint of Ale, and a pipe of Tobacco.’

[111] The word ‘nearest’ is given instead of ‘former’ in the other editions.

[112] ‘Half,’ in the English edition.

[113] ‘Sixty-two,’ in the English edition.

[114] ‘Three-half-pennys’ in the English edition.

[115] A reference to a similar event is made in R. Braithwaite’s _Penitent Pilgrim_, 1641, reprinted by Pickering, of London, in 1853. At p. 109 of the reprint the following passage will be found:--‘Nay, hast thou not seen the very corpse of thy departed brother arrested, and uncharitably stayed; who, though he had paid his debt to nature, yet must receive no burial till his corpse has discharged his debt to his creditor? and hast thou sought to satisfy his hard-hearted creditor that those due funeral rites might be performed to thy brother?’

[116] Romans ix. 27.

[117] In the English edition the reading here is:--‘and had the above mentioned Legacy, so went weeping home for the loss of so good a Master.’

[118] ‘Simon Suckegg,’ and ‘Mrs. Lucy Longstitch’ in the English edition.

[119] ‘Like a first rate beau in the fashion,’ in the edition of 1820.

[120] Whether the chap-book was written by Dougal Graham or not, certainly no one can claim for him the authorship of these lines. They were written by Allan Ramsay on Lady Somerville’s Book of Scots Sangs. The complete inscription is thus given in Fullarton’s edition of the works of the poet, vol. iii. p. 13:--

‘Gae canty book, and win a name;
Nae lyrics e’er shall ding thee:
Hope large esteem, and lasting fame,
If Somervilla sing thee.
If she thy sinless faults forgive,
Which her sweet voice can cover,
Thou shalt, in spite of critics live,
Still grateful to each lover.’

[121] Monday, the 29th March, 1652, when an eclipse of the sun took place, there being complete darkness for about eight minutes. Law, in his _Memorials_, says:--‘The like, as thought by astrologers, was not since the darkness at our Lord’s Passion. The country people, tilling, loosed their ploughs, and thought it had been the latter day.... The birds clapped to the ground.’ According to the Burgh Records of Peebles, the people began to pray to God. This was how the day came to be named ‘the mirk Munonday.’

[122] Historically a true description of the manner in which the Sabbath day was observed immediately before the Reformation. Janet, however, must surely have been speaking more from tradition than personal knowledge.

[123] The popular, but mistaken, notion of the _mercheta mulierum_. Cosmo Innes, in his _Lectures on Scottish Legal Antiquities_, pp. 52-53, gives what seems to be the true meaning:--‘Mercheta is the older form of the _maritagium_ or marriage-tax, in the charters of Robert I., and not only the servile class, but the free tenants also paid a _maritagium_ on the marriage of their daughters.... Some learning has been brought to show that, on the Continent, this tax--_mercheta mulierum_--represented an ancient seignorial right--the _jus primae noctis_. I have not looked carefully into the French authorities; but I think there is no evidence of a custom so odious existing in England; and in Scotland, I venture to say that there is nothing to ground a suspicion of such a right. The merchet of women with us was simply the tax paid by the different classes of bondmen and tenants and vassals, when they gave their daughters in marriage, and thus deprived the lord of their services, to which he was entitled _jure sanguinis_.’ The reader may also find the matter very learnedly discussed in the appendix to Lord Hailes’ _Annals of Scotland_. It need only be remarked that prelates, being spiritual peers, and holding lands from the Crown on the same footing as their brethren of the civil estate, were entitled like them to levy the _maritagium_.

[124] See text and first note on p. 94 of the present volume.

[125] A reference to Episcopacy.

[126] This paragraph in itself contains an almost complete commentary on the superstition of which it treats. According to the legend of Thomas the Rhymer the devil levied tribute from the king of Fairy-land.

[127] A scriptural veneration for old age was long a characteristic of the common people of Scotland; but this remark betrays one of the tenets of the belief in witchcraft hardly consistent with the outward profession of the people. In a curious and interesting work, entitled the _History of the Devil_, the author says:--‘I think it was a mean, low-priced business for Satan to take up with; below the very Devil: below his dignity as an angelic, though condemned creature; below him even as a Devil, to go to talk to a parcel of ugly, deformed, spightful, malicious old women; to give them power to do mischief, who never had a will, after they entered into the state of old womanhood, to do anything else.’

[128] Another illustration of the ignorance of the common people of the time about foreigners, or the manners of life among the upper classes. This is not exaggerated, and could find parallels from more recent times. Janet’s answer is more enlightened, but she is shown all through the narrative as a well-informed woman.

[129] Any one who wishes to see compressed within one volume an account of the opinions of the human race all through time regarding Satan, will find it in _The History of the Devil, Ancient and Modern_, already mentioned. The second part of the work deals more particularly to the line of thought suggested by Janet. An edition of the work, published in London in 1793, lies before us; and the following verse on the title-page, referring in a slight degree to the remark in the text, may be quoted:--

‘Bad as he is, the Devil may be abus’d,
Be falsely charged, and causelessly accused:
When Men, unwilling to be blamed alone,
Shift off those crimes on him which are their own.’

[130] It would be difficult to find so much folk-lore compressed into so few lines. The passage is a valuable representation of the popular belief.

[131] Illustrations of the use of the advice here given may be found in a note to _John Cheap the Chapman_, at p. 104 of this volume.

[132] See first note on p. 95 of the present volume.

[133] In the Edinburgh reprint of 1820, all after the word ‘Paepery’ in this paragraph is left out here. After Janet’s reply, beginning--‘But Maggy, an ye be a mind to marry,’ etc, it is inserted as a separate speech by Margaret, all between ‘Paepery’ and ‘O woman, but a man,’ etc., being omitted altogether, the paragraph opening with the last quoted words.

[134] The ‘duket,’ or dove-cot, would be one of those large stone structures only occasionally to be found in Scotland now.

[135] In the edition of this chap-book, published in 1807, by J. & M. Robertson, Saltmarket, Glasgow, there is here a break in the narrative, and the following paragraph, with its accompanying heading, is inserted:--

‘_Janet’s Advice to Maggy concerning Marriage._

‘While these two old Haverels were thus discussing together at
their rocks, amongst other things Maggy told Janet, that although
she was now above a hundred years of age, she had a great desire
for a husband, but that she would be obliged to use some methods
and enticements to make the young men fall in love wi’ her. Upon
which, Janet gave her the following witty advice.’

The dialogue then proceeds as given in the edition re-produced in these pages. The interpolation here quoted seems to be by a hand other than that of the author, for it in some respects goes back upon Maggy’s previous statements, and makes an unnatural break in the dialogue.

[136] In an undated edition of the _Haverel Wives_, published by J. Morren, of the Cowgate, Edinburgh, the story is here brought to a close with the following lines:--

‘When Maggy and Janet had fairly done,
With their clashes from their tongue
They went and birl’d their baubees,
They clash’d and told all downright lies.
Now Janet and Maggy did agree,
Never to drink one drop of tea
But stout brown ale and wiskky bare,
And they shook hands and came away.’

This ending, however, is hardly so consistent as the one given in the text.

[137] All that follows in this paragraph is left out in the Edinburgh reprint.

[138] A nick-name to the wife’s daughter that no man will marry, because stuff’d full of laziness, self-conceit and stinking pride; or if she be married, she’ll ly like stinking butter on his stomach while she lives.--_Original Note._

[139] This paragraph is thus abridged in an edition published in 1824--‘4thly, concluding with an advice to young men and women.’

[140] A common name for a cow.

[141] A literal description of whale-bone stays.

[142] ‘Witless wanton waster,’ in 1820 reprint.

[143] The fabulous story of Fortunatus was known to every hind in the country through chap-books editions of his adventures.

[144] In the 1824 edition all that comes between the words ‘cannot help’ and ‘until they disdain now to ride upon pads,’ as in the text above, is omitted. The reading in that edition is:--‘The last prevailing evil that I see, all men may hear, but none strive to help; women now disdain to ride on pads, as of old,’ etc.

[145] Probably Carlisle.

[146] Scotch people have always had the idea that the use of carriages was a sign of effeminacy. Innovations tending towards ease and luxury in any direction were discountenanced; and the story is told of an old Highland chieftain who was highly mortified when he found that his son, on an expedition with the clan, used a stone for a pillow when sleeping on the hills. The use of a pillow of any kind seemed to him a symptom of declension.

[147] The Scots generally consider their native dialect as different from the English. They acknowledge a common origin, but argue for a different development. A look over the glossary at the end will give the reader some idea of the material divergences that have arisen in the growth of the Anglo-Saxon tongue in England and Scotland.

[148] In the 1824 edition, all between this and the paragraph beginning, ‘Another grievance of the female offenders,’ is left out.

[149] The rest of this paragraph in the 1824 edition reads:--‘I mean the flyers, who have got more silver than sense, more haughtiness than gold, and value themselves as treasure incomprehensible, their whole body as if set about with precious stones, and the solemnity, or their marriage, is like a peace after a bloody war.’

[150] There has always been in Scotland a tendency to make the celebration of a marriage the occasion of great festivity. The Church for a time tried to keep this within proper bounds, and generally allowed an expense of six shillings Scots (six pence sterling) for each guest. This was, however, often exceeded, and the parties had to answer to the Kirk Session for doing so. Even elders of the Kirk, when their daughters were being married, sometimes overstepped the limit, and had to make their repentance for it.

[151] This paragraph ends as follows in the 1824 edition:--‘as the skimings of a pot of green kail, and the poor husband has to return at ten o’clock to his fore-noon’s wark, without his breakfast, hanging his head like a brewer’s horse at the ale-house door.’

[152] The 1824 edition ends here, with the sentence:--‘That such a wife may be the lot of every young lad, is the earnest prayer of Grannie M‘Nab.’

[153] In Morren’s edition the order of the first three stories is different. In it the second story as above is first, the third second, and the first third.

[154] This ‘joke’ is left out in Morren’s edition; and the story about the drover, to be found at p. 161, is inserted before the one of the three merry companions.

[155] Perhaps other three miles. The Scottish ‘bittock’ is rather an elastic expression.

[156] Although the Scots have always been more or less of a military nation, the common people have generally had a sort of pitying contempt for mercenary soldiery, as opposed to the old feudal system of raising an army. It would be difficult to account for this feeling, but it is still the fact that even now service in the army is regarded as the last resource of a respectable tradesman or countryman.

[157] ‘Brucket’ in Morren’s edition.

[158] ‘Danger,’ according to Morren.

[159] This biographical preface was, according to Motherwell, given in an edition published in Glasgow in 1779, probably after Graham’s death.

[160] In Morren’s edition the following lines precede the title:--

‘This Catechism deserves no Creed,
It’s only for boys who will not read
On wiser books them to instruct!
Let droll John their fancy cook.’

[161] Properly Milngavie, in the neighbourhood of Glasgow. The common pronunciation of the word is phonetically given as ‘Milguy’ in Morren’s edition. In the modern Glasgow copies the spelling is ‘Mullgay.’

[162] ‘Or the Hottentot gibberish,’ is added in the modern Glasgow editions.

[163] Randall’s and Morren’s editions end here, the former with the lines quoted in p. 168 as preceding the title of Morren’s edition. What follows in the text appears in undated editions published in Glasgow within the last fifty years.

[164] Suggested, apparently, by Proverbs, vi. 26.

[165] Red-headed.

[166] ‘In his teeth,’ according to a modern undated edition.

[167] _I.e._, off the Mull of Galloway.

[168] A custom which has not yet fallen into disuetude in Irish communities. The popular idea of the use of these articles is simply that the brogues are for the accommodation of the dead man on his journey heaven-wards; the candle to light him on the way; the ‘good hard-headed old hammer’ to raise St. Peter, the venerable porter at the celestial gate; and the money is to pay for tolls. To many persons this explanation may smack somewhat of irreverence, but we are not aware of any more satisfactory explanation of the custom. Divested of its ‘bulls,’ the narrative of Teague is a fair outline of the proceedings at an Irish funeral.

[169] _i.e._ or a devil in its stead.

[170] The text up till this point has been published separately under the title of ‘The Miseries of Poor Simple Innocent Silly Tam.’ The ‘Misfortunes’ are not given in that chap-book. In all the other editions of _Simple John_ which have come under the notice of the editor, each of the ‘misfortunes’ is given a separate numerical title, as ‘Misfortune I.,’ etc.

[171] The inhabitants of Buck-haven have always been acknowledged to be a peculiar people. An account of their origin is to the effect that they are the descendants of the crew of a ship from the Netherlands, which stranded on the coast of Fifeshire in reign of James IV. The village of Buckie, mentioned in the text, is on the Moray Firth, in the parish of Ruthven, county of Banff.

[172] This paragraph is omitted in the modern and Randall’s editions. The narrative in them begins with the next paragraph.

[173] In Randall’s and the modern edition this paragraph begins:--‘Again, these people are said to have descended from one Tom, and his two sons,’ etc.

[174] ‘Other hand,’ instead of ‘fishers of Bucky-harbour,’ in abridged editions.

[175] The sentence reads thus in abridged editions:--‘The Lord o’ the manor decided all disputable points, and wise Willie,’ etc.

[176] The word ‘mancoes’ is substituted for ‘mutches’ in the two abridged editions. They seem to have the same significance.

[177] The people of Buckhaven seem to have been free from the old superstition regarding the horse-shoe charm. A horse-shoe nailed to a stable door kept the four-footed inmates free from the power of ‘uncanny’ beings. The custom still lingers in the country, but it is due more to use and wont than any active belief in its virtues.

[178] A similar circumstance is related in the _History of John Cheap the Chapman_. See text and note at p. 93, vol. ii.

[179] Christening was looked upon by the people of Scotland as almost necessary to salvation. That doctrine held by a large section of the Christian church, was here largely mingled with superstition, and the powers of evil were thought to have a malign influence on the body and soul of an unchristened person. The popular ideas on the subject may be found fairly well brought out at p. 34 of the present volume.

[180] ‘Herd laddies,’ in the two abridged editions: but ‘ill-bred laddies’ in Morren’s edition.

[181] All this part, with the exception of the paragraph given in a subsequent note, is omitted in the two abridged editions.

[182] See note at p. 102 of the present volume. ‘My Lord,’ as feudal superior would have the appointment in his gift, in the same way as, prior to the year 1636, the prelates of Glasgow, had the power of presentation to the Provostship of the city.

[183] Probably a stupid synonym for crutches.

[184] In the olden times the lord and lady moved out and in among their people, and took an active interest in their every day concerns. This intercourse was generally productive of good, and the relationship between a superior and his vassals or tenants was of the most pleasant kind.

[185] This and other names in the chap-book give examples of the need there was in a community, consisting really of one large family, with the same surname common to almost all, for nicknames to distinguish between several persons who also bore the same Christian name. A more interesting account of such a circumstance is given by Cosmo Innes, in his work on _Some Scottish Surnames_.

[186] The coarse language here used is in no way an exaggerated account of what may have actually occurred at the period with which the author is dealing. Great laxity of morals and of speech prevailed; but vice, it must also be stated, came more to the surface than now. The people were uncultivated, and did not seek to cast a veil of prudery over their failings, however much these were to be reprobated. Swearing was then considered fashionable among the ladies of England: what could be expected from the peasantry of Scotland?

[187] Belief in dreams and omens was almost universal, and was fostered by the chap dream-books, whose modern successors may be found in _Napoleon’s Book of fate_, etc.

[188] The foregoing paragraph was thus given in the abridged editions:--‘There was a custom in Bucky harbour, when they got a hearty drink, that they went down to dance among the boats, two or three of the oldest went into a boat to see the rest dance, and when they admitted a burgher, there was always a dance. One day they admitted gly’d Rob, who was a warlock, and made them all stop their dancing, for which he was carried before wise Willie to answer for that, for which he was banished to the isle of May, to carry coals to the Light House.’

[189] Willy Thomson must have been guilty of some serious offence, when he was condemned to slavery. In comparatively recent times actual property in the persons who worked in coal-mines in Scotland was to be found, and the old records bear ample testimony to the existence of serfdom, and to the punishment of subjection to slavery being considered a part of the judicial system of the country.

[190] The third of May, when many superstitious observances were made. The first of May was Beltane, and has been traced to the fire-worship of the ancient Caledonians. Rood-day superstitions, however, were of more recent origin. Great precautions were taken against the power of witches and fairies, and if these should be neglected ill-luck would follow. Jamieson, in his _Dictionary of the Scottish Language_, under the word ‘Rude-day,’ gives a most interesting account of the ceremonies gone through on the yearly return of the festival.

[191] The ‘mauken,’ or hare seems to have occupied a most important position in the folk-lore of all countries, but notably of Scotland. Sir Walter Scott, in his work on _Demonology and Witchcraft_, tells how Isobel Gowdie, one of the witches of Auldern, disguised herself as a hare and after being hunted by hounds for some time, took refuge in a house where she found opportunity to say the disenchanting rhyme:--

‘Hare, Hare, God send thee care!
I am in a hare’s likeness now;
But I shall be woman even now--
Hare, hare, God send thee care:’

That is her own story. A most valuable and interesting article, on ‘The Hare in Folk-Lore’ was contributed to a recent number of the _Folk-Lore Journal_ by Mr. William George Black, F.S.A. Scot., and should be consulted by those who wish to know more about this subject.

[192] The statement contained in the text gives an excellent account of what was believed to be the attributes of the water-kelpie. In many old ballads references, such as the following, may be found:--

‘The bonnie gray mare did sweat for fear,
For she heard the water-kelpie roaring.’

[193] Frequent reference has been made to the supposed power of fairies over unchristened children and their mothers. ‘Changelings’ were greatly feared. If a child developed a strong and uncontrollable temper there arose a suspicion that it was a ‘changeling,’ the meaning being that the fairies had slipped away the mother’s own child and substituted a little fiend in human form in its stead. It was believed that the best way to set the suspicion at rest was to submit the little unfortunate to the test of the fire. We have not, however, noticed any case where the test was actually carried out.

[194] The ‘mauken’s fit’ was particularly feared by the fishers on the east-coast of Scotland. Very recently, and it may be so still, it was sufficient to raise the ire of a fisher woman to wish she had a hare’s foot in her creel. The wish was regarded as equivalent to a malediction.

[195] That is, a maker of shallow baskets such as are used by fishers for carrying their fish.

[196] ‘Maids of honour,’ instead of ‘Maries,’ in the more recent editions. Jamieson, under the word ‘Maries,’ says:--‘The designation given to the maids of honour in Scotland.... This Queen [Mary Stuart] had four maids of honour, all of the name of _Mary_. There were Mary Livingston, Mary Fleming--Seaton, and--Beaton. Hence it has been supposed, that the name passed into a general denomination for female attendants.... From analogy, I am much inclined to think that the term is far more ancient than the period referred to. For we learn from Lye [_Dictionarium Saxonico et Gothico-Latinum_], that the O. E. [Old English] called the queen’s maids, the _Queen’s Meys_. Hence it is highly probable that our term _Marie_ is an official designation, and allied to Isl. [Icelandic] _maer_, a maid, a virgin.... Thus the _Queen’s Maries_, a phrase still common among the vulgar, may be exactly synonymous with the _Queen’s Maids_.’

[197] This story is not given in Randall’s edition; but it has been inserted here from the Falkirk 1799 edition. A similar story is told of ‘Tom Tram,’ an English chap-book hero, and of Sancho Panza, in _Don Quixote_.

[198] In the later editions the dispute is said to have arisen about ‘education,’ not ‘religion,’ and it is stated of George that ‘he blanked the bishop remarkably.’ While this story undoubtedly presents an exaggerated picture of the educational virtues of Scotland, it must be remembered that owing to the system of parochial schools instituted by Knox the lower classes in Scotland had facilities for instruction, especially in the classics, which the otherwise more favoured English people did not possess.

[199] A similar story will be found in Bacon’s _Apothegms_. See _Essays and Historical Works_, Bohn’s edition, p. 189.

[200] Properly ‘Kinbot.’ The law or custom is much older than the reign of James VI., as the story here indicates. Jamieson derives the word from Anglo-Saxon _cin_, kindred, and _bot_, compensation. The present editor, in his _History of Glasgow_, p. 114, gives an account of an interesting case which occurred in Glasgow in the sixteenth century.

[201] ‘One hundred crowns,’ in the later editions.

[202] This story, and the one immediately following it, are not in Randall’s edition, but have been inserted from the 1799 Falkirk edition.

[203] Also to be found among Bacon’s _Apothegms_, Bohn’s edition, p. 168.

[204] This and the preceding story are from the Falkirk edition.

[205] This story has been inserted from the Falkirk edition. It is not in the one by Randall.

[206] Auchterarder.

[207] From the Falkirk edition.

TRANSCRIBER’S NOTE

Footnote [118] is referenced twice from page 130.

Obvious typographical errors and punctuation errors have been
corrected after careful comparison with other occurrences within
the text and consultation of external sources.

Except for those changes noted below, all misspellings in the text,
and inconsistent or archaic usage, have been retained. The spelling
of all Scottish dialect words has been left unchanged.

Pg 16: ‘but but yet nane’ replaced by ‘but yet nane’.
Pg 43: ‘their’s nae fear’ replaced by ‘there’s nae fear’.
Pg 55: ‘Sawney but ye’ replaced by ‘Sawny but ye’.
Pg 60: ‘the’re well paid’ replaced by ‘they’re well paid’.
Pg 68: ‘his mastre had’ replaced by ‘his master had’.
Pg 82: ‘lad to Louthan’ replaced by ‘lad to Louthian’.
Pg 117: ‘heal and fiar’ replaced by ‘heal and fair’.
Pg 157: ‘but kep-jogging’ replaced by ‘but kept jogging’.
Pg 159: ‘now and than’ replaced by ‘now and then’.
Pg 161: ‘ther is nothing’ replaced by ‘there is nothing’.
Pg 186: ‘your potates home’ replaced by ‘your potatoes home’.
Pg 187: ‘to Port Partrick’ replaced by ‘to Port Patrick’.
Pg 204: Footnote [169] was an embedded sidenote in the original text.
Pg 242: ‘was falsefied’ replaced by ‘was falsified’.
Pg 247: ‘swore a rap’ replaced by ‘swore a rape’.
Pg 255: ‘to do, do, knowing’ replaced by ‘to do, knowing’.