Category Archives: Travels in Scotland

The “traveling people” — luchd siubhail — of the Highlands

In my novel research about Highland Scots, a librarian clued me in early on to the existence of the luchd siubhail — the traveling people.

I’d stopped in to inquire about books related to 18th-century Scottish history. The librarian pointed me to the shelf area, then added she was a native of Scotland.

“Really? I’m hoping to write a novel based on the true story of Highlanders who migrated to Ohio around 1800, but resources are hard to find.”

“Oh, right!” she commiserated. “Very little has survived, since they spoke Gaelic, and their histories were shared by oral tradition, not written down. It’s even worse to turn up anything on the traveling people.”

“Traveling people?”

“Yes, a Highlands version of gypsies. They’re rarely mentioned in histories of Scotland. The traveling people are still around today, though their numbers have shrunk.”

Years passed, and she was right, I didn’t come across mention of the luchd siubhail. Until just the other day, that is, when looking into whisky smuggling. I’d come across a reference to the significant role Highland women played in whisky smuggling, often using specially crafted tins that fit under their skirts. They could smuggle as much as six gallons of whisky at a time that way. But who made the tins? An internet search for “Highland tinsmiths” led me to this Preindustrial Craftmanship website.

Tinsmiths of the day were also known as tinkers, handy at most repairs. Upon further research, I turned up this book: Last of the Tinsmiths: The Life of Willie MacPhee by Sheila Douglas. In a nutshell:

Originally [the luchd siubhail] were metalworkers to the ancient clans, forced by the topography of the landscape to travel round the various glens to do their work. They made weapons and ornaments needed by the clansmen. They were also the newsbringers and the entertainers.

Tin lanterns like the one pictured here were a common item crafted by Highland tinsmiths. I took this photo in the tinsmith shop at Colonial Williamsburg.

Scotswomen and whisky

These days, it’s my understanding that men are primarily behind the distilling of whisky (Scottish spelling). I believed it had always been so until a few years back when I attended a storytelling session presented by the Seattle Scots Gaelic Society. The story (told to us by the seanchaichd (bard) in Gaelic, then repeated in English) went something like this:

There once was an old woman well-known for the fine quality of her whisky. She had just completed a small home batch when she happened to glance out the window and saw the village baillie and the excise man coming down the lane. Snatching up the bottle of whisky, she swaddled it in a baby tartan. When the men knocked on her door, she answered it cradling the “bairn.”

“Oh,” the baillie said, “I heard you’ve just become a grandmother. Congratulations. Let’s have a look at the wee bairn.”

“Shush, she’s sleeping, you mustn’t wake her,” the old woman said.

She invited the men in, but managed to distract them from their search by singing and cooing a sweet lullaby to the bairn in her arms. (Here the storyteller sang a song in Gaelic, about the bairn’s golden hair and warm, sweet qualities.)
The men left none the wiser, the old woman’s fine whisky spared.

At the end, we all enjoyed a good chuckle. The story also gave me pause. How odd, I thought. A woman distilling whisky in her home? Can that be right? Didn’t men build illicit stills in hidden nooks and crannies of the hills? This idea came from a visit to the Abriachan Forest in the Highlands, to a former illicit still dug into a hillside, neatly hidden from excise-collectors’ eyes.

Entrance to the hidden whisky still in the Abriachan forest

Recently, I happened upon a thesis by Sandra White titled “Smugglers and Excisemen: The History of Whisky in Scotland, 1644 to 1823.” Color me surprised, the story of the old woman was not odd in the least. It turns out whisky making in the Highlands used to be the woman’s job. “Uisge-beatha” or “water of life” is the Scots Gaelic term for whisky. Whisky was considered good for the health, especially in cold, damp climates. It was offered to visitors as a sign of hospitality. It was used as medicine, and in the making of herbal tonics. It was also an important source of income. “Housewives could sell excess whisky for cash, and whisky was also used to pay rents to landowners, to trade for other essential items, or to buy new farm equipment or animals.” Women took their whisky distilling responsibility seriously. Sandra White writes:

A woman was judged by her ability to produce enough whisky to keep her family and guests supplied throughout the year. When a marriage occurred in a community, the women were expected to provide enough whisky to flow throughout the evening. … Whisky was not intended to be consumed for inebriation. However, during social occasions, large quantities of whisky could be consumed in celebration to the point of drunkenness. And if there was not enough whisky for the entire evening, the women of the community were considered poor wives because it was part of their household chores to produce enough good quality whisky for all occasions.

This information does not seem to be widely known, another instance of the disappearance of the roles women have played in history. But not entirely lost. Check out this article about two women of the Cumming family who were instrumental in the success of Scotland’s Cardhu Distillery. Per Cumming family history, this account of one of Helen Cumming’s encounters with excisemen is not-so-weirdly similar to the old woman’s story recounted above.

‘On one occasion, when brewing, [Helen] was warned that [excisemen] were approaching. There was just enough time to hide the distilling apparatus, to substitute the materials of bread-making, and to smear her arms and hands with flour. When the knock came at the door, she opened it with a welcoming smile and the words: “Come awa’ ben, I’m just baking.’
[excerpted from an article by Richard Woodard found at Scotchwhiskey.com’s “Whiskey Heroes” section]

Helen’s ruse strikes me as especially clever — baking in the house would offer a plausible excuse for the steady smoke rising from her chimney. (Whisky making requires a constant heat source so the appearance of excess smoke was often a giveaway for the location of illicit stills in the Highlands.)

For more on women and distilling, there’s a book titled Whiskey Women: The Untold Story of How Women Saved Bourbon, Scotch, and Irish Whiskey about the influence of women in brewing and distilling from ancient (Mesopotamian) times to the present.

Happy New Year and cheers! Slàinte mhath!

Ah yes, Hogmanay, the Scots’ New Year’s Eve celebration

Drawing by Hartley Ramsay, from “A Skinful of Scotch” by Clifford Hanley

When it comes to looking into history, “expect the unexpected” is my common refrain. Take Thanksgiving. Wasn’t that holiday always celebrated, since the birth of our nation, on the fourth Thursday of the month? Wrong. I’ve written a couple of posts on that, here (Thanksgiving Cockfights), and here (“We were not the Savages”).

Then there’s Christmas. While researching for my new novel set in part in the Highlands of Scotland, I’ve discovered that Scotland in the Reformation Era did not celebrate Christmas. Huh?! Weren’t they Presbyterians? Yes, in their own way. The Scots were most bitter toward Catholicism, and saw Christmas as a “Papist” holiday, hence, no yuletide cheer and feasting and presents. An article published in The Oldie, explains:

Things were done differently in Scotland. Our [Scottish] Reformation came to us from Geneva, and we drank the pure water of Calvinism. Anything that smacked of Papist idolatry was banned. Anything for which there was no scriptural authority was out of order. No celebration of Christmas, after the Nativity itself, is recorded in the Bible. Therefore there should be none in Scotland. Accordingly it was forbidden, along with the other feasts of the Roman Church.

Apart from anything, Christmas encouraged jollity, and jollity was suspect, feasting an invitation to sin. In any case the Presbyterian Kirk then, and for a long time after, paid little heed to ‘gentle Jesus, meek and mild’. [From “The Oldie” article, January 2016, “How Scotland Discovered Christmas”]

The subhead of The Oldie‘s article begins: “Children in Scotland used to wait till Hogmanay for their presents …” Hogmanay?!?! What the devil is that? Duh. Hogmanay is a New Year’s Eve custom that goes back hundreds, if not thousands, of years. And it’s … ahem … quite different than you might expect.

First of all, you don’t drink, at least not at first. Instead, you clean. That’s right, *clean.* It’s called “Redding the House.” Traditionally, Scots did not drink a drop on New Year’s Eve, but scoured the house top to bottom instead. That is, until the stroke of midnight, when the doorbell rings, a signal the new year is here with the arrival of the first foot, hopefully a tall dark and handsome one. First foot?! The custom goes like this:

“After the stroke of midnight, neighbors visit each other, bearing traditional symbolic gifts such as shortbread or black bun, a kind of fruit cake. The visitor, in turn, is offered a small whisky – a wee dram. … If you had a lot of friends, you’d be offered a great many wee drams. The first person to enter a house in the New Year, the first foot, could bring luck for the whole year to come. The luckiest was a tall, dark and handsome man. The unluckiest a redhead and the unluckiest of all a red-haired woman. And, in case you’re wondering why a red-haired woman is the unluckiest, just remember that Viking raiders first brought fair hair to Scotland. And if a Viking woman was first to enter, she would surely be followed by an angry Viking man. Whatever your gender or the color of your hair, don’t go first footing without a gift for your hosts …” by Ferne Arfin, from “5 Scottish Hogmanay Traditions You Probably Never Heard Of Celebrations, Fire Festivals and Hospitality Welcome the New Year”

Aye, a wee dram. Don’t mind if I do.

In the book A Skinful of Scotch (Boston: Houghton Mifflin, 1965) author Clifford Hanley writes about Hogmanay with poignant hilarity.

“The Scots have always been early bedders and none of your night-club nonsense, [so Hogmanay] has always been the one night of all when the nation has a licence to be up turning night into day … In theory, this is the time when every Scotsman re-discovers his love for the whole of humanity, and the theory works well enough. What often makes Hogmanay memorable is the way our frail natures break down…” at which point Hanley follows up with a number of humorous examples. His final story is about the time he and friends celebrated Hogmanay at a ski lodge.

“An atmosphere of painful excitement burgeoned as the hours ticked away [to midnight], because the guests included a great mob of bright, healthy young schoolteachers from the North of England, spending their very first Hogmanay in the land that invented it. … Everything started on this quiet, reverential note [of producing bottles and ceremonially exchanging drinks], which is correct. As each member present insisted on a round from his bottle, the little group grew noisier and more creative. Athletic people, carried away with bonhomie, stood on their hands. Non-pianists tried a tune on the baby grand. Ancient tunes were dredged up from the collective unconscious. … And so, with many a song and frivolity, we were set to wheel the night away, when some of the keen young English teachers — all in their early twenties — came timidly through the door, and were welcomed in the true Hogmanay spirit by being offered a drink. Some of them didn’t take it, and a human being is entitled not to drink. But steeped in tradition as we were, we all noticed simultaneously that whether they drank or not, none of them had caught on to the infrangible rule that you bring a drink with you.”

Other traditions at Hogmanay, written and unwritten, endure, but in the spirit of ringing in 2021, I’ll mention just one more — the singing of “Auld Lang Syne.” That’s right, the song is Scotland’s own, the most well-known version written by Robert Burns.

Happy New Year!!

Phantasmic art insights

I love to visit art museums, especially when visitors are allowed to take photos. It’s a wonderful research-gathering tool, especially if you’re looking for glimpses of how people looked and lived before photography came along.

That said, paintings of some eras and peoples are easier to find than others. Lately I’ve discovered that European cultures like France, Italy, England, and Germany are better represented than places like Scotland. On a visit to the Boston Museum of Art earlier this year, I found not one single painting by a Scottish artist. I even inquired at the information desk just to be sure. No, nothing about Scotland or by Scottish artists, I was told.

Therefore, being able to visit the National Gallery of Scotland in Edinburgh was a huge breakthrough. In honor of the October Hallowe’en month, I offer this example of one of my finds there, a painting called “The Spell.”

The brass plate beneath the painting reads:

Sir William Fettes Douglas (1822-1891)
THE SPELL
The superstition was common in many countries that it was possible, by word of power and magic, to force the dead to reveal the secrets of the unseen world. The Rosicrucians and Illuminati of the Middle Ages being especially accused of violating the tombs for this unholy purpose.

Beside the painting is a further explanation of the artwork (I also take photos of those so I can identify the paintings when I get back home):

The magician here is endeavoring to raise the spirit of a dead man. The mood of the painting is enhanced by the number of strange diagrams and mathematical calculations together with the glimpse of moonlit water and ancient standing stones.

It’s awesome to go to museums themselves for this type of elucidation about the art and artist, the time period, and more. The next best thing is exploring art images online. This week, for instance, I happened upon the Scottish artist Thomas Faed. His work is a wonderful glimpse into the life of Scots in the 19th century. Using Google search, type in “Thomas Faed artist” and then select images for a wonderful overview of his paintings.

Leap into the unknown

It’s both exciting, and nerve-wracking, to head out on an exploration without a plan. But I’ve found in the Highlands, and for that matter in book research in general, planning for the unplanned is an excellent way to go. While traveling in the Highlands, experience has taught me the true mettle of the people’s character tends to be veiled, as if hidden behind wispy, low-lying clouds. To find it, you have to enter the mist. Just as in book research, you don’t know what you’re looking for until you find it.

After my adventure exploring the valleys and byways of the River Nairn (see previous post), the following day, I hoped to make a journey along the River Findhorn (since several characters in the novel I’m researching came from parishes there). I first browsed the internet for local historic sites and museums, but turned up frustratingly little (just the usual castles and forts, not the stuff of my novel). As I got in the car on a dripping gray morning, I hesitated turning on the ignition. I could just skip it, I even thought. The gray weather made for a perfect opportunity for holing up with a good book, not for gallivanting across the countryside on verge-less roads (road shoulders in Scotland are called “verges,” which, from what I can tell, are non-existent). I checked the map one last time for Route A940, which follows the River Findhorn, then added a mental note to keep to the left side of the road at all times, then fired up the engine.

As I drove along, wincing every time a large bus or truck whooshed past within a hair’s-breadth of my little economy car, I noticed a sign for Logie Steading. Steading? It wasn’t a brown sign, like most tourist signs are in the Highlands, but offered shops and gardens and seemed open to the public, and said something about Findhorn Riverwalks, so I turned down the little lane. At the car park, I spotted Logie’s Whisky and Wine shop, and headed over to see about some samples to take home with me. Hence, encountered the Whisky Wall (the proprietor’s term for it, not mine. He invited me to take a picture).

No doubt, at this point you’re thinking: Wait, weren’t you there to research? Well, yes I was. I was also trying to keep my wits about me for driving, so I did not partake of the offered samples. (I did pick up several airplane-sized bottles to take home, naturally.) It being quite early, no one else was in the shop, so I spoke at length with the proprietor, who showed me something that would have been invaluable had I known about it from the get-go. A Scottish Environment Protection Agency (SEPA) map that gives you layers upon layers of maps — from roads to bike trails to hiking trails to topography. Double-click, and you can go in layer after layer to see the terrain, wherever you are, whatever you need to know. Amazingly helpful.

As you can see from the above, so far, I’d driven from Forres down the red route to Logie. It turned out the Logie Steading was started by Sir Alexander Grant, a baker who made his riches by inventing the, wait for it, digestive biscuit. It’s now the River Findhorn Heritage Centre, and has a terrific museum about the local people and customs throughout history. There was even a map on the wall outlining just the places I needed to visit.

First stop, Randolph’s Leap (in the Highlander’s typical flair for obfuscation, Randolph didn’t leap it, Alistair did).

The River Findhorn is especially turbulent and angry right now due to a summer of constant rain.

Next stop, Ardclach Kirk, just on the banks of the River Findhorn. Parishioners lived on both sides of the river. As there was no bridge, they had to travel across by boat, which led to several drownings.

The kirk was so low in the valley the bell could not be heard, so the enterprising Presbyterians built a belltower up above the cliff to sound the call to services, for funerals and so on.

The ochre color of the belltower may seem odd, but is actually the color of paint used in the era the tower was built, circa 1655.

Finally, I leave you with just one example of details in the Logie museum that are of use to the historical novelist. The drawing of a woman’s bonnet, with thorough description.

This woman’s bonnet is called a “mutch.”

Mutches varied from very fine ones with insets of lace, or an occasional coloured ribbon, to simple ones for everyday use or as nightcaps. … Many women had a special box in which they would carry a fresh mutch which they would put on just before reaching the church or the friends they might be visiting.

Before the mutch, women often wore the “toy,” described as “two long broad stripes of linen attached to a cap fitted closely to the head.” It makes me wonder, is this where the expression: “don’t toy with me,” comes from?

Cullen Skink, outlandish figures, and other tales

Today I traveled hither and yon on the byways of Strathnairn. Topographically, I decided “strath” must mean river valley or something, because the terrain stretched along the River Nairn. Sure enough, it does:

strath is a large valley, typically a river valley that is wide and shallow (as opposed to a glen, which is typically narrower and deep). An anglicisation of the Gaelic word srath, it is one of many that have been absorbed into the English language. (quoted from Wikipedia)

I’d asked Fiona, librarian at the Highland Archive Centre, about what she might recommend for sightseeing (other than the Culloden Battlefield and Loch Ness) in this region.

“The Clava Cairns. Have you been to them?”

Well, no, I hadn’t. They’re not quite my era of research at the moment (18th/19th centuries), they date back to 4,000 years ago, to the Bronze Age. When I arrived, attendance was sparse, the day cool and cloudy. I loved the spot, and did think of “Outlander,” but it wasn’t until I was back at my desk that I discovered the site is actually a set-jetting pilgrimage site for “Outlander” fans. As a tribute, I include this photo of two figures glimmering in the distance, just the other side of space and time …

Mind you, the stones are merely similar to the fictional Craigh na Dun stones of the “Outlander” series. But still. These are burial mounds, and for my part, my imagination was gripped by the ancestral connection between these Pictish burial mounds, and the Presbyterian church and burial site nearby in Daviot, where many of the Scottish emigrants to the Ohio River once hailed from. The names on the gravestones were eerily familiar.

After roaming the lanes of Strathnairn, where one encounters Harry Potter-style bridges and rooster and sheep road-crossings,

I hopped across A9 to the Dairy Cafe (okay, “hopping” is too offhand for the hair-raising, heart-pounding trial of having to make a left turn on a speeding carriageway, then an immediate right with lorries barreling toward you) for a steaming, delicious bowl of Cullen Skink, a creamy chowder of haddock, leeks and potatoes that soothed my soul and eased my heart back to its normal rate.

18th-century fisherfolk

I’m continually impressed by the diversity of characters living in the Highlands of Scotland in the 18th century. Yesterday, I came across a resource at the Inverness Library, a terrific summary of The Old Statistical Accounts. These accounts were sent to Sir John Sinclair in response to a lengthy questionnaire sent out to parish ministers. They often returned them with quite lengthy, colorful descriptions of their parishioners.

Here’s an example, a write-up about “fisherwives.”

The distinctiveness of the fisherfolk in the numerous fishing villages [of Scotland], especially those of the east coast, is [often] highlighted. … it is of the women that most of the ministers write. The account from Rathven, for example (taking in four fishing towns — Buckie, Port-easy, Findochtie, Port-nockie), states: ‘The fisher-wives lead a most laborious life. They assist in dragging the boats on to the beach, and in launching them. They sometimes, in frosty weather, and at unseasonable hours, carry their husbands on board, and ashore again, to keep them dry. They receive the fish from the boats, carry them fresh, or after salting, to their customers, and to market, at the distance, sometimes, of many miles, through bad roads, and in a stormy season. … many [women] are pretty, and dress to advantage on holidays.’

From “Parish Life in Eighteenth-Century Scotland: A Review of the Old Statistical Account.” Maisie Stevens, Scottish Cultural Press, 1995

What’s more, this drawing is supplied — a picture of the women carrying their fishermen:

Should you be studying your Highlander genealogy and what your ancestors may have experienced in the late 1700s, I highly recommend this book.

Maybe, maybe not

The story goes that my 4x-great grandfather was born on the Culloden moor in April of 1746, just before the Battle of Culloden. That information appeared in a typed history found in the family Bible. A visit to the Culloden Visitor Centre, however, revealed no such dwellings, just an empty, windswept moor (except for the Leanach House, a kind of memorial with a grisly history I won’t go into for the moment). The Culloden House, a large mansion of the Forbes family, was located on the moor, but burned down long ago.

At the Culloden Visitor Centre, I did find an old painting of the battle that showed the Culloden House with some small dwellings beside it. So as I’ve been researching in Invernessshire on the old ancestral turf, I’ve been keeping an eye out for records of the Forbes estate. I was thinking maybe the people in the dwellings on the moor worked for the Forbes estate? But so far, nothing like that has turned up.

Then yesterday, I was idly flipping through material on the bookshelves and happened upon a little one shilling booklet printed called Culloden Moor and Clava Circles. In it I came across a fold out map of the battlefield as drawn in 1746 by the military in command that day. And lo and behold, some wee cottage dwellings were drawn in, a number 3. by them designating them as dwellings of the Balvraid [Balvaird] Farm. And another two dwellings with the number 2. beside them designating them as the Culchunaig Farm.


(I’m only showing a partial image to give you an idea, as I’m not permitted to show the full image per photography restrictions here at the Archive.)
I’m trying not to get too excited, but it’s fun to speculate. Here in the Highland Archive Centre I’ve come across letters of the McIntoshes of Balnespicke and Balvaird. Could it be the lost is found? There are *so many* McIntosh families in this area, it’s nice to be able to narrow it down in scope. Then again, maybe not.

Regardless, it feels to me as if the existence of this Balvraid/Balvaird Farm on the Culloden Moor supports the story tucked away in our family Bible all these years.

You know you’re in Scotland when …

  • Baked tomatoes are served at breakfast
  • Eggs in the store are found on the shelf, not refrigerated
  • Chardonnay is commonly served at room temperature
  • Cellphone and internet are spotty at best
  • Rainbows appear so often no one bothers to exclaim
  • A good beer is hard to find, the Scotch, on the other hand, is plentiful

 

Research is proceeding apace

Before heading off on this journey, I was nervous I wouldn’t find what I’m looking for. First person accounts by Scottish immigrants to the Ohio River area in the early 1800’s make mention of events — shipwrecks, infant births and deaths, ancestors signing the Covenant in their own blood — which I’m finding it difficult to verify.

The family history account of Duncan and Nancy Fraser begins thus:

Not wishing to rear his family in Scotland (after three of his uncles had been burned at the stake for their faith in Christ), Duncan Fraser (who was tailor to Lord Cavanough [sic]) started to America with his wife Nancy (both were Highland Scots from near Edinborough [sic]) and their four children — three girls and a boy, Daniel, in the year 1804.

It’s a mystery … since this account is about the turn of the 18th to the 19th century, the reference to three uncles burned at the stake for their faith in Christ seems out of place. The Covenant martyrdoms happened in the previous century, in the 1600s, didn’t they? So was this account referring to great uncles? or to 2x- or 3x-great uncles?

One place I hoped to glean more insights was at the National Library of Scotland in Edinburgh. I only had two days to spend, so prepared as much as I could in advance. Users of the library have to apply for a library card. I saved time by registering online here. I still needed to show an identification with my current address, but the process of getting a card definitely went more quickly.

Once in the library reading room, I began at the enquiries desk. If you want to take photos (which I did), I had to fill out paperwork and display a yellow card. First thing, I used the main catalogue to order documents not available on the open shelves (most of them), as it can take up to an hour for the material to be brought out.

And here’s where I messed up. The order slip in Special Collections had a blank for specifying my table number. Hence, I assumed materials would be delivered to my table, a common practice at other libraries. I sat waiting for a full hour before going up to make an inquiry (enquiry), only to learn I had was supposed to pick it up at the desk. My material had been there all along.

So, about those martyrs. Not sure I’ve found the event, but the book Martyrs and Heroes of the Scottish Covenant by George Gilfillan did a beautiful job of clueing me into the power struggles of the Scottish reformation. About Duncan Fraser’s “uncles,” however, I haven’t scored any specifics. It’s a tangent, anyway, not the main focus of this immigration tale. I was mainly interested in the historical context, and found great resources and voices.

Not in the National Library, but on the internet, I found a website indicating that 95 people in Edinburgh were executed for their faith in Christ in the 1600’s. What’s more, it’s estimated that “perhaps 30,000 may have died for their beliefs and Presbytery during the whole of the Scottish Reformation.”