9th July 2021
by Scran
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Let us take you back to the heydays of shipbuilding at Clydebank, when the engineers and designers at John Brown’s yard built magnificent passenger liners that had the power, speed and comfort to serve the popular transatlantic market. The talk of … Continue reading
15th December 2020 by Scran | 0 comments
Santa Claus (also known as Saint Nicholas, Saint Nick, Father Christmas, Kris Kringle, Santy or simply Santa) is a folk hero in various cultures who distributes gifts to children, traditionally on Christmas Eve. Each name is a variation of Saint Nicholas, but refers to Santa Claus.
Father Christmas is a well-loved figure in the United Kingdom and similar in many ways, though the two have quite different origins. Nowadays, Father Christmas is used as a more formal name for Santa Claus. Father Christmas is present in Italy (“Babbo Natale”), Brazil (“Papai Noel”), Portugal (“Pai Natal”), Romania (“Moş Crăciun”), Germany (“Weihnachtsmann”), France and French-speaking Canada (“Le Père Noël”) and South Africa.
In popular mythology, Santa lives at the North Pole – or in Lapland. Many children write letters to Santa each year revealing what they would like to receive as gifts. It is also usual to leave a treat for Santa and his reindeers on Christmas Eve. It can be quite exhausting getting down all those chimneys!
Santa derives from European folk tales based on the historical figure Saint Nicholas, a bishop from present-day Turkey, who gave presents to the poor. This inspired the mythical figure of Sinterklaas, the subject of a major celebration in the Netherlands and Belgium (where his alleged birthday is celebrated), which in turn inspired both the myth and the name of Santa Claus.
In many Eastern Orthodox traditions, Santa Claus visits children on New Year’s Day and is identified with Saint Basil whose memory is celebrated on that day.
Depictions of Santa Claus also have a close relationship with the Russian character of Ded Moroz (“Grandfather Frost”). He delivers presents to children and has a red coat, fur boots and long white beard. Much of the iconography of Santa Claus could be seen to derive from Russian traditions of Ded Moroz, particularly transmitted into western European culture through his German folklore equivalent, Väterchen Frost.
The plump figure in the fur trimmed suit is a relatively recent image developed through the 19th Century.
In 1809, Washington Irving published A History of New York, by “Diedrich Knickerbocker,” a work that poked fun at New York’s Dutch past (St. Nicholas included). Irving revised his History of New York in 1812, adding details about Nicholas “riding over the tops of the trees, in that self same waggon wherein he brings his yearly presents to children.” In 1821, a New York printer named William Gilley issued a poem about a “Santeclaus” who dressed all in fur and drove a sleigh pulled by one reindeer.
On Christmas Eve of 1822, another New Yorker, Clement Clarke Moore, wrote down and read to his children a series of verses; his poem was published a year later as “An Account of a Visit from St. Nicholas”. This is the first naming of Santa’s reindeers and one of the first published accounts of access by chimney. It also sets the tone of a fat, jolly figure.
‘Twas the night before Christmas, when all through the house
Not a creature was stirring, not even a mouse.
The stockings were hung by the chimney with care,
In hopes that St Nicholas soon would be there.
The children were nestled all snug in their beds,
While visions of sugar-plums danced in their heads.
And mamma in her ‘kerchief, and I in my cap,
Had just settled our brains for a long winter’s nap.
When out on the lawn there arose such a clatter,
I sprang from the bed to see what was the matter.
Away to the window I flew like a flash,
Tore open the shutters and threw up the sash.
The moon on the breast of the new-fallen snow
Gave the lustre of mid-day to objects below.
When, what to my wondering eyes should appear,
But a miniature sleigh, and eight tiny reindeer.
With a little old driver, so lively and quick,
I knew in a moment it must be St Nick.
More rapid than eagles his coursers they came,
And he whistled, and shouted, and called them by name!
“Now Dasher! now, Dancer! now, Prancer and Vixen!
On, Comet! On, Cupid! on, on Donner and Blitzen!
To the top of the porch! to the top of the wall!
Now dash away! Dash away! Dash away all!”
As dry leaves that before the wild hurricane fly,
When they meet with an obstacle, mount to the sky.
So up to the house-top the coursers they flew,
With the sleigh full of Toys, and St Nicholas too.
And then, in a twinkling, I heard on the roof
The prancing and pawing of each little hoof.
As I drew in my head, and was turning around,
Down the chimney St Nicholas came with a bound.
He was dressed all in fur, from his head to his foot,
And his clothes were all tarnished with ashes and soot.
A bundle of Toys he had flung on his back,
And he looked like a peddler, just opening his pack.
His eyes-how they twinkled! his dimples how merry!
His cheeks were like roses, his nose like a cherry!
His droll little mouth was drawn up like a bow,
And the beard of his chin was as white as the snow.
The stump of a pipe he held tight in his teeth,
And the smoke it encircled his head like a wreath.
He had a broad face and a little round belly,
That shook when he laughed, like a bowlful of jelly!
He was chubby and plump, a right jolly old elf,
And I laughed when I saw him, in spite of myself!
A wink of his eye and a twist of his head,
Soon gave me to know I had nothing to dread.
He spoke not a word, but went straight to his work,
And filled all the stockings, then turned with a jerk.
And laying his finger aside of his nose,
And giving a nod, up the chimney he rose!
He sprang to his sleigh, to his team gave a whistle,
And away they all flew like the down of a thistle.
But I heard him exclaim, ‘ere he drove out of sight,
“Happy Christmas to all, and to all a good-night!”
In 1863, Thomas Nast – a caricaturist for Harper’s Weekly – developed his own image of Santa. Nast drew his figure with a “flowing set of whiskers” and “all in fur, from his head to his foot.” Nast drew Santa in many sizes from miniature to large. His 1881 “Merry Old Santa Claus” drawing is close to the modern-day image.
Thus, the Santa Claus figure we know today, although not yet standardized in size perhaps presciently to allow chimney access, was everywhere by the late 19th century. At the beginning of the 1930s, the Coca-Cola company wanted to increase sales during winter. An illustrator named Haddon Sundblom created the figure of a larger than life, red-and-white garbed Santa Claus for them. And since then, illustrations have followed the formula of a larger than life, rotund, red-suited, bewhiskered jolly man.
Images © Glasgow University Library, National Museums Scotland, The Victoria & Albert Museum, The Scotsman Licensor Scran
27th November 2020 by Scran | 0 comments
The St Andrew’s flag – or the Saltire – is flown all over Scotland. Until recently, the man and his day have been often neglected. However, celebrations for St Andrew’s Day on the 30th November are growing in popularity and it is now a recommended public holiday in Scotland.
Andrew and his brother (Simon) Peter were fishermen from Bathsaida on the Sea of Galilee. While living in Capernaum they became disciples of John the Baptist, who introduced Andrew to Jesus of Nazareth. Andrew recognised Jesus as the Messiah and became the first Apostle. He then introduced Peter to Jesus, “Come with Me, and I will make you fishers of men”
After the crucifixion of Jesus, Andrew traveled to Asia Minor, Macedonia, and Southern Russia. He became a missionary, telling people about the life Jesus had led. While he was preaching at Patras/Pátrai in Greece he offended the Roman governor (possibly for baptising his wife). He was then tied (not nailed) to an X-shaped cross, where he continued to preach for two days before dying on the 30th of November.
The majority of his bones were taken to the Church of Holy Apostles in Constantinople around 375 AD, when it was the capital of the (Christian) Roman Empire. It was during this time that some of his remains were taken to Scotland. In 1206 they were moved to the Cathedral of St Andrew in Amalfi in Italy by Cardinal Pietro of Capua. However in 1964 they were returned to Patras by Pope Paul VI. They now lie in the Church of Saint Andrew.
At some point during the 730s some of St Andrew’s relics were brought to the Fife coast. This is widely credited to St Rule (Regulus). In the legend, an angel comes to St Rule in a dream, asking him to take the bones of St Andrew to the ends of the earth. He arrived on the Fife coast by boat (possibly shipwrecked) bearing a tooth, an arm bone, a kneecap, and some fingers of the Saint. A chapel was then built to house the relics, and the town of St Andrews was founded. There is however little evidence to prove the validity of this version of events.
A more plausible explanation involves Acca, the Bishop of Hexam. He was a renowned relic collector and could have bought them after they arrived in England with St Augustine. When Bishop Acca sought asylum in Scotland in 732 he took the bones with him to Kirrymont, later renamed St Andrews.
The bones were initially stored in St Rule’s Church, but were transferred to the cathedral in the 14th century. Twice a year the relics were carried in procession around the town. Cathedral and church bells rang and in the evening there were bonfires and fireworks.
St Andrews became the religious capital of Scotland and an important place of pilgrimage. Around the middle of the tenth century he became the patron saint of Scotland. In the 11th century, Saint Margaret, Queen Consort to Malcolm the Third, provided a free ferry across the Forth Estuary (now known as North and South Queensferry) and housing for pilgrims to the relics. The 1320 Declaration of Arbroath recognised St Andrew as Scotland’s patron saint.
On the 14th of June 1559, John Knox and his followers arrived in the City of St Andrews. They entered the cathedral and proceeded to remove all valuable items. At this point, the relics of St Andrew (along with many other important historical artefacts) were lost. This was done to aid the Protestant Reformation in Scotland. Scotland became a Protestant country in 1560, with the aid of Queen Elizabeth of England.
There are currently two relics of St Andrew in Scotland. They are kept in St. Mary’s Roman Catholic Cathedral in Edinburgh, at the National Shrine to St Andrew. The first was given as a gift from the Archbishop of Amalfi to the Archbishop of Strain in 1879, after the restoration of Catholic Emancipation in 1793. The second was given to the newly created Scottish Cardinal (the first in 400 years) Gordon Joseph Gray by Pope Paul VI in 1969.
St Andrew is usually portrayed carrying an X-shaped cross. As legend would have it, St Andrew appeared in a dream to the Pictish King Angus in the 800s. In the dream, St Andrew gave him advice on the forthcoming battle of Athelstaneford against the Northumbrians. When that battle took place, the cross of St Andrew’s appeared in the sky, leading to a Scottish victory. King Angus adopted it as his flag to commemorate that day, but it was not until 1540 that the Saltire was officially adopted in the form we see today. Before that, various forms of the Saltire were used, including on military uniforms from 1385.
The St Andrew’s cross and the Cross of St George were combined to form the Union flag of Great Britain. With the addition of Northern Ireland the final Union Flag of the United Kingdom of Great Britain and Northern Ireland was formed.
The 30th of November is a celebration of “everything that is good about Scotland”, with ceilidhs, haggis suppers, and general whisky drinking. In the town of St Andrews, a week long festival is held in celebration. However St Andrew’s day celebrations are a relatively new development. It has always been celebrated by Scots and their descendants living abroad, but a survey by Famous Grouse revealed that only 20% of Scottish residents knew when St Andrew’s Day was (compared with 64% for Burns night). The Scottish Government declared that from 2007 St Andrew’s day would be a public holiday, although not a statutory one. St Andrew is also the patron saint of Greece, Russia, and Romania.
Images © Crown Copyright Historic Scotland & Cairns Aitken | Licensor Scran
24th September 2020 by Scran | 0 comments
Hallowe’en (Halloween) is celebrated on 31 October, on the evening before All Saints’ Day.
As the last day of the old Celtic calendar, it marked the end of summer and the beginning of winter – a dark time readily associated with witches and evil spirits!
There are many different traditions from all over the world associated with this time of year.
Here are some of Scotland’s top Halloween traditions illustrated by some of our favourite photos from Scran:
The term guising is a shortened form of ‘disguising’. Young guisers dress up, often with home-made costumes and painted faces, and knock at their neighbours’ doors.
They often perform songs or jokes and collect a few pennies or sweets for their efforts. Neighbours try to guess who their masked visitors are.
Guisers are often greeted by a Halloween lantern on neighbours’ doorsteps. This was traditionally made from a hollowed-out swede or turnip – a tumshie in Scots. The tradition goes back to the belief that the spirits of the dead came back to their old haunts on All Saints Day, so fires were lit to guide them home and ward off evil spirits.
Dooking for apples is a great Halloween party game. Apples are floated in a large basin of water and players duck [dook] their heads into the basin to retrieve an apple – traditionally with their teeth, but sometimes with a fork.
Various other games at Halloween also involved ‘no hands’ rules.
A great example is taking bites from a bun or treacle scone covered in sticky syrup/treacle and hung on a string.
Great fun but so messy!
For more pictures of Halloween visit Scran.
We hope you enjoyed these photos of Halloween celebrations from the past 70 years. Which of these four traditions do you and your neighbours usually take part in?
COVID may change how our traditions are expressed this Halloween, but we hope that you still find ways to mark the occasion.
Images © The Scotsman Publications | Licensor Scran
7th February 2020 by Scran | 0 comments
City of Edinburgh, Canongate on the Roy Map, 1747-55
Mary Queen of Scots (1542-87)
This guest post comes from Sally Chalmers, the HES Learning Officer at Edinburgh Castle who has used Scran records to tell the story “From Castle to Palace”.
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Mary, Queen of Scots, finally returned home to Scotland in August 1561. After years of living in France she was used to elaborate celebrations, so the arrival back to a haar and the bustle of Leith docks may have been disappointing. Her unusually fast crossing resulted in a lacklustre welcome. A few weeks later however, Mary was ready to make her real entrance to Scotland. In September 1561, she led a magnificent procession down the Royal Mile, beginning at Edinburgh Castle she proceeded to her residence at the Palace of Holyroodhouse.
Castell of Edenborrowgh 1649 – features gallows where witches were executed
Today, school visitors to Edinburgh Castle can walk in Mary’s footsteps using a trail developed by HES in partnership with Royal Collections Trust. The trail follows the length of the Royal Mile highlighting sites and landmarks which would have been there in 1561.
We are invited to cast our minds back and imagine walking the route by Mary’s side as she took in her old home and her new country.
Erected in 1912 following a suggestion by Patrick Geddes
Witches Well at the Royal Mile end of the Esplanade marks the site where over 300 witches and warlocks, mostly women, were victims of burnings from 1479 to 1722. Though it wasn’t there in Mary’s time, her son James took particular interest in witches, even questioning suspects of witchcraft himself during the infamous North Berwick witch trials.
The plaque inscription reads “This fountain, designed by John Duncan, RSA is near the site on which many witches were burned at the stake. The wicked head and the serene head signify that some used their exceptional knowledge for evil purposes, while others were misunderstood and wished their kind nothing but good. The serpent has the dual significance of evil and wisdom. The foxglove spray further emphasise the dual purpose of common objects.”
Gladstone’s Land on the Lawnmarket C19th engraving
Gladstone’s Land now cared for by the National Trust, in Mary’s time this building would have belonged to a wealthy merchant. The merchant and other wealthy tenants would have lived in grand apartments on the upper floors, while the lower floors would be used as a shop and to house smellier residents, pigs! Today, you can still visit a shop but there are no longer any pigs.
Riddle’s Court
Riddle’s Court was built in the 1590s by merchant, Bailie John McMorran, reputedly the richest merchant of his time. It sits just off the main street away from the noise and smells of the crowded tenements of the Royal Mile. Aristocratic people would rent rooms here and use it as a meeting space. Mary’s son, James VI, attended a lavish banquet here.
It is named after George Riddell, who rebuilt it in 1726.
St Giles & the Old Tollbooth
Outside St.Giles’ Cathedral you can find a heart shape on the cobbles. In Mary’s time this was the site of the tollbooth – a court & prison. The heart marks the spot of the cell where prisoners would await execution.
Walking around the right side of the cathedral to the car park you’ll see a plaque in parking spot 23. This marks the grave of John Knox, a famous Scottish minister and one of Mary’s most vocal opponents.
The Mercat Cross is associated with state proclamations inc. Darnley 1565
The Mercat Cross showed that Edinburgh had the right to hold a regular market. It was also a site of public executions and formal proclamations (like the announcement of a new Queen). In Mary’s time, the Cross stood a little further down the street. You may be able to spot the cobbles that mark its previous position.
Luckenbooths were timber fronted, 4 storeyed tenements
Site of the Luckenbooths In Mary’s time, tall tenement buildings stood beside St Giles. They were known as luckenbooths because on the ground level they had locked booths which housed shops. Imagine what sights and smells Mary must have experienced as she travelled past the bustling Luckenbooths.
Etching of John Knox House & Mowbray House by Frank W Simon c1885
John Knox House is now home to the Scottish Storytelling Centre, the building known as John Knox’s house is one of the oldest houses in Edinburgh. It is believed that John Knox did live there for a while but it was also home to James Mossman, Mary’s goldsmith and keeper of the royal mint. Mary, Knox and Mossman feature on the wooden panels on the front of the house.
World’s End Close photographed early 1960s
Originally three burgage tenements converted into one house in 1517
Today Huntly House is home the Museum of Edinburgh, it is typical of the type of housing in Mary’s time. It would have originally been made of wood but had to be rebuilt after being damaged during the Rough Wooing.
Murder of David Rizzio painting by Sir William Allan c.1833
Canongate Kirk & David Rizzio’s Grave To the right of Canongate Kirk, you will find the plaque said to mark David Rizzio’s grave. Rizzio had been secretary to Mary and close confidant but he was brutally murdered in front of Mary, by a band of nobles including Mary’s own husband in 1566.
White Horse Close lies to the bottom of the Canongate
White Horse Close was the site of the royal mews or stable, where Mary kept her prized white horse, hence its name. Mary loved sports like riding and hunting, so her horses were important to her. The close became rather decayed and it was restored as modern housing in the 1960s.
Engraving by James Gordon 1649
Finally, we arrive at Mary’s destination The Royal Palace of holy rood hous.
This view shows Holyrood as it would have appeared at the time of Mary, Queen of Scots and before the fire during Cromwell’s occupation in 1650 when much of the building was destroyed.
Here we conclude the Castle to Palace trail.
Images © The British Library, Historic Environment Scotland, National Museums Scotland, National Galleries of Scotland, City of Edinburgh Libraries & Alan Daiches | Licensor Scran
21st January 2020 by Scran | 0 comments
The modern version of Up Helly Aa – meaning “end of holidays” – has its origins around 1815 when young men returned from the Napoleonic war where they had experienced the banging of drums, fires, and guns. Out of such excitement came a desire to create an event which would enliven the long dark winter months. Early activities, particularly tar-barrelling where lit barrels of tar were pulled along the narrow street towards rival gangs, gave way to a more organised festival and by the 1950s the modern Up Helly Aa had evolved.
The Festival is based around both the legends of Norse mythology and the very real links between Shetland and Norway which go back more than 1000 years. In the old Norse calendar Up Helly Aa was the last day of the winter festival and was celebrated on the 24th day following Yule. Shetland’s Up Helly Aa is held on the last Tuesday in January and concludes with the burning of a replica Viking long boat.
Each year, a Guizer Jarl or leader is nominated and the whole community work for some considerable time building and naming a new galley. Costumes and 1000 torches are prepared and arrangements are made for a series of parties. The Guizer Jarl (Head Viking) will have nominated himself to the Up Helly Aa committee 15 years in advance. It is therefore a long wait to fulfil the role. Preparation includes the selection of a squad of around 50 men who will form the squad. Direct debits will be set up over 15 years to pay for each costly suit (around £1,000) and other event costs. Being part of the Jarl squad is an honour and men spend long hours preparing their costumes and rehearsing.
On Up Helly Aa morning the Jarl Squad meets, accompanied by the local brass band. All march to the Lerwick Legion where they receive their first dram of the day. Waiting outside are crowds of school children, locals and tourists – and, of course, the new galley, especially named for the day. The Guizer Jarl – wearing traditional Viking apparel – hoists his axe aloft aboard his long ship and calls on his Jarl Squad to begin the Festival. The Squad then processes through the town centre led by the Jarl. They carry banners and weapons as though on a raid.
At this stage they deliver their “Proclamation” to the town – a light hearted document – which is displayed at the Market Cross in the town centre. Many folk stop to read and have a laugh as they read it. The proclamation (or bill) is erected as a large billboard which has been skilfully painted by local artists. The text includes local political topics and personal jokes. The Jarl squad spend the rest of the day visiting schools, hospitals, houses and the local museum.
At 7.30pm, the leaders use crimson flares, or maroons, to signal the lighting of the torches and the start of the procession. Torches are wooden stakes, the size of fence posts, dipped in a combustable resin. They resemble giant matches. Lit by torchlight, the procession makes its way along King Erik Street and the Galley makes her last journey to the special burning site. Guizers, the Jarl’s men, wear specially made costumes inspired by mythological creatures such as serpents, double-headed eagles, and dragons. At the “Last Rites”, the procession reaches the burning site. The Galley is positioned as a centrepiece and the glowing torches are thrown into the boat. The flames engulf the galley reminiscent of a Viking leader’s burial. Only then are the feasting halls opened to receive squads. Those not involved in the procession have prepared food and set up parties. As dictated by tradition, the squad tour as many halls as they can. And the festivities last till morning.
For more pictures of Up Helly Aa including some stunning Hulton Getty photographs visit Scran.
Images © The Scotsman Publications Ltd., National Museums Scotland, Newsquest (Herald & Times), Scottish Media Group | Licensor Scran
5th March 2019 by Scran | 0 comments
We recently visited our pals at Edinburgh Central Library to showcase imagery capturing the changing fashions in Edinburgh and the Lothians. Here are some of our favourites:
1565
1. Lord Darnley and Mary Queen of Scots, 1565 with the lavishly decorated clothes you would expect from royalty at this time. Mary is looking distinctly uncomfortable in her expensive lace ruff and cuffs. She would have been wearing a hooped skirt and fitted bodice.
1760
2. A formal mantua from around 1760. It was probably worn by Mary Holt, wife of the 7th Earl of Haddington and may have been worn at the wedding of King George III to Queen Charlotte in 1761. The dress was made of blue and white French silk and the hoop would have been made of whalebone or supple wood.
1892
3. Sisters Janet and Christian Steuart pose for a photograph in their ball dresses at their grandfather’s summer residence in Mount Esk, Lasswade, Midlothian, in 1892.
1909
4. A page from a 1909 issue of Strathtay House Fashion Magazine, showcasing Adam Smail’s outfitting business
1923
5. Grace Murray and William James Slee, a railway engine driver, on their wedding day in Edinburgh, 1923.Note the stiff winged collar shirt, which is very formal by this date, and the cloth gaiter spats above William’s boots, which by this date are old-fashioned. Grace’s dress is straight, as it was not fashionable to emphasise curves at this time.
1954
6. Queue sale at Patrick Thomson’s, Edinburgh, 1954.
1959
7. Hat Show at Greensmith Downes, Edinburgh, 1959. This ‘Primrose’ hat was designed by Christian Dior.
1959
8. An Scottish Co-operative Wholesale Society (SCWS) mannequin parade in Links Place in 1959. The model wears a suit made popular by The Beatles.
1969
9. A line up of the competitors at the Capital Queen bathing contest at Portobello swimming pool, Edinburgh, 1969. Note the emergence of the bikini!
1973
10. Customers (or staff) outside an unidentified clothes shop selling a lot of denim – Cockburn Street Edinburgh in June 1973. Bellbottom heaven.
1983
11. Punks and a Cyberman walking up Lothian Road to publicise the 20th anniversary Dr Who exhibition at the Filmhouse cinema in Edinburgh, December 1983.
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We have lots more fantastic fashion photos on Scran – take a look at our fashion Pathfinders to browse themed collections.
Images © The Scotsman, National Museums Scotland, Dundee Libraries & Hulton Getty| Licensor Scran
11th February 2019
by Scran
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The National Galleries of Scotland’s exhibition on the artists Andy Warhol & Eduardo Paolozzi opened recently, and is showing until 9th June 2019 at their Modern Two gallery on Belford Rd. Showcasing original paintings, sculptures and screenprints, the exhibitions highlights … Continue reading
16th January 2019 by Scran | 0 comments
Around January 25th, Burns’ Clubs & other lovers of the poet, arrange Burns Suppers. Burns has always attracted massive support.
This painting, by an unknown artist, depicts the 1844 Burns Festival. The procession, which started in Ayr, is shown passing over the new and old brigs o’ Doon and entering the festival site at the Burns Monument, where Burns’ three surviving sons were guests of honour. The event attracted over 100,000 participants and involved the construction of a banqueting marquee for 1400 invited guests, seen to the right of the picture. A platform was constructed in front of the Monument to enable the guests of honour to be seen by the crowds and to deliver the speeches.
Newton Stewart Burns’ Club dinner, 1904
Greenock enthusiasts founded the earliest Burns’ Club on 21st July 1801 and had their first supper on 29th January 1802; which at that time was mistakenly thought to be the anniversary of his birth. Following close on their heels were clubs at Paisley, Kilmarnock and Dunfermline. Throughout the century more and more clubs sprang up either in Scotland or wherever Scots met. One of the earliest in England was the Bristol Caledonian Society founded in 1820. By 1885 there were so many Burns’ Clubs in existence that an international Federation of clubs was instituted.
Welcome & Grace 
A few welcoming words start the evening & the meal commences with the Selkirk Grace:
Some hae meat and cannot eat.
Some cannot eat that want it:
But we hae meat and we can eat,
Sae let the Lord be thankit.
Piping in the Haggis – Before the Haggis appears, one should hear the skirl of the bagpipes and the company should stand to receive the haggis. A piper then leads the chef, carrying the haggis to the top table. The guests accompany this with a slow rhythmic hand clap.
Address to the Haggis – The chairman or invited guest then recites Burns’ famous poem To A Haggis. When he reaches the line “an cut you up wi’ ready slight”, he cuts open the haggis with a sharp knife. The company applauds the speaker and then are asked by their host to stand and toast the haggis with a glass of whisky. The meal is then served.
The Immortal Memory – An invited guest is asked to give a short speech on Burns. There are many different types of Immortal Memory speeches, from light-hearted to literary, but the aim is the same – to outline the greatness and relevance of the poet today.
Toast to the Lasses – The main speech is followed by a more light-hearted address to the women in the audience. Originally this was a thank you to the ladies for preparing the food and a time to toast the ‘lasses’ in Burns’ life. The tone should be witty, but never offensive, and should always end on a friendly note.
Response – The turn of the lasses to detail men’s foibles. Again, this should be humorous but not insulting.
Once the speeches are complete the evening continues with songs and poems. The evening will culminate with the company standing, linking hands and singing Auld Lang Syne to conclude the programme.
The food varies according to custom and locality but, in general, the meal should feature a Haggis. The usual accompaniment is Tatties [potatoes] and Neeps [turnips or swedes]. Other components might include a soup such as Scotch Broth or Cock-a- Leekie and there may be Atholl Brose or cheese and bannocks [oatcakes].
Images © Trustees of Burns Monument & Burns Cottage, National Museums Scotland, Whithorn Photographic Group & Scottish Life Archive and an Unknown | Licensor Scran
28th December 2018 by Scran | 0 comments
The celebration of the New Year is one of the oldest of all holidays. It was first observed in ancient Babylon about 4000 years ago when the beginning of spring was the logical time to start a new year. The Babylonian new year celebration lasted for eleven days.
The Roman senate, in 153 BC, declared January 1 to be the beginning of the new year. But it wasn’t until Julius Caesar, in 46 BC, established what has come to be known as the Julian Calendar that the months became synchronised with the seasons and the sun. The early Catholic Church condemned the festivities as paganism. But as Christianity became more widespread, the early church began aligning its own religious observances with many pagan celebrations. During the Middle Ages, the Church remained opposed to celebrating New Year. However, it remained an important festival linked with mid-winter.
Traditions of the season include the making of New Year’s resolutions which dates back to the early Babylonians. Using a baby to signify the new year was begun in Greece around 600 BC. They celebrated their god of wine, Dionysus, by parading a baby in a basket, representing the god’s rebirth as the spirit of fertility. Luck in the New Year – traditionally, it was thought that one could affect luck throughout the coming year. For that reason, it become common to feast and make merry into the first moment of the new year – hence New Year’s Eve. This feast took place with family and friends.
For many English speaking countries, Scotland has come to represent a focus for New Year with its own particular Hogmanay [New Year’s Eve] and New Year’s Day celebrations which weave pagan and winter themes together. In Scotland, for many years, the official winter holiday was New Year’s Day and not Christmas Day. Over the last fifty years, Christmas has become more equalised in regard. There is a particular vocabulary to a Scottish New Year:
Whisky is seen as an important part of the festival where one sips a dram [a measure of whisky] and proposes toasts to the New Year – maintaining the association with wishing a lucky year.
First Footing is very important in Scotland. This is where the first person to set foot in your house, after the midnight bells chime, should bring luck. It is particularly lucky if that visitor happens to be a tall dark-haired man. First Footers have to be treated generously but also should show their own generosity. All-in-all, it’s a great excuse for a party into the wee sma’ hours [early hours of the next morning].
Gifts should be carried by the first footer. Traditionally, they are expected to carry at least aHawf or half bottle of whisky. You may be invited to “have a wee hawf” – to take a glass of whisky with the first footer. In fact, this is expected – and in return, the first footer will drink from your bottle. First Footers used also to carry a lump of coal with them and this would be thrown on the fire with the wish that lang may yer lum reek [long may your chimney smoke]! One should also carry something to eat and, traditionally Black Bun – a rich cake full of currants and perhaps alcohol – was provided.
Good Spirits & Fellow Feeling are expected. All those who meet after the bells are expected to wish each other a Guid New Year; and to shake hands and kiss if they know each other.
Many sing Auld Lang Syne at New Year – probably best sung at parting. At least partially written by Robert Burns in the 1700s, it was first published in 1796 after Burns’s death. It is old Scottish tune and literally means “old long since,” or simply, “the old times.” It mixes the perennial constants of Scotland at New Year – generosity, sentimentality and reminiscence with those you love and remember. Here are the most commonly sung verses:
Should auld acquaintance be forgot,
And never brought to mind?
Should auld acquaintance be forgot,
And auld lang syne?
CHORUS:
For auld lang syne, my dear,
For auld lang syne,
We’ll tak a cup of kindness yet,
For auld lang syne!
And there’s a hand my trusty fiere,
And gie’s a hand o thine,
And we’ll tak a right guid-willie waught,
For auld lang syne.
A very Happy New Year to You from Scran
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