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When I was applying to university in the mid-1980s, the then Scottish Education Department maintained a register of educational trusts that were available to provide support to prospective students. There were hundreds of such funds, some of them very specific. One of my university friends was given a significant amount of money each year from a variety of these funds, because of his surname and the small town where he was born. Most of these funds derived from bequests left over the years to various good causes. Kirk Session records often contain records of these legacies – often described as mortifications – as they were often tied to specific locales, and the Kirk Session was the obvious group to administer them. Aberdeenshire and the North-East in general are particularly well represented in such legacies, at least in terms of records surviving in the Kirk Session collections. There are a number covering large parts of the region, and many more covering individual parishes. Some legacies were intended to benefit the poor of the parish in the form of poor relief, but in keeping with the traditional Scots respect for education, many were intended to fund education in one form or another. The minutes of one such trust fund can be found among the Kirk Session records of Birse, in Aberdeenshire. [1] These minutes largely consist of details of payments made every six months to “the most indigent of the poor of the parish”, and are a handy source of information about some of the poorest people in this part of the north-east in the early 19th century. They even include a few payments to cover the cost of funerals of paupers, a useful source for genealogists given that the Old Parish Registers for Birse do not include any death or burial records. As is often the case for records of legacies and mortifications, the minutes include a transcript of the original deed or will establishing the fund. In this case, although the minutes begin in 1800, the fund was actually established in the will of Doctor Gilbert Ramsay, written in 1728. Dr Ramsay was an Episcopalian minister, originally from Birse. In 1686, he had arrived in the Caribbean as minister of St Paul’s, in Antigua. [2] By 1689, Dr Ramsay had moved to Barbados, where he became Rector of Christ Church. He remained at Christ Church for nearly forty years, before returning to the UK, “sojourning” in Bath, where he wrote his will. Presumably he was in Bath to partake of the waters, as in his will he writes that he is sick and weak in body, but (thanks to God) of sound and perfect disposition, mind and memory His first legacy is £4800 sterling to the “Corporation of New Aberdeen in North Britain, i.e. to the Provost, Bailiffs, Town Council, and governing members of the same city for the time being”, which is to be used to purchase land “as near to the City of New Aberdeen as can conveniently be purchased”. The proceeds from these lands are to be divided among various good causes. The “yearly Rent, Interest or Income” of £1000 is to be paid as a salary to a Pious, Learned, and well qualified Professor of Hebrew, Arabic and Oriental Languages, in the Marischall College of the said city of New Aberdeen, for the advancement of true learning, to the glory of God and the good of his Church. The second provision is that the proceeds from £2000 (of the £4800 left to the city of Aberdeen) should be used to provide a yearly pension to four hopeful, deserving young scholars, Masters of Arts, students of Divinity, which four students of Divinity conscionably elected I order shall be placed in said Marischal College of New Aberdeen to pursue diligently their Theological Studies there, for the Service of the Church … for the term of three years and no longer. The third provision of Ramsay’s will is a continuation of a Deed initially granted by him in Barbados in 1714, to provide for “four hopeful young men called Bursars, for ever to be educated in the knowledge of the Greek Tongue and Philosophy in the said Marischall College in New Aberdeen, during the space of four years and no longer.” This was to be funded from the proceeds of £800 of the legacy left to the Corporation. Ramsay did not forget his home parish. The “yearly rent, interest or income of five hundred pounds sterling” was to fund a salary to a pious, provident and experienced Schoolmaster well qualified to instruct the youth in the Parish of Birse … the place of my nativity … in the Principles of Religion, to read and write English, and to understand both Greek and Latin Before employing a schoolmaster, the proceeds were to be used to fund “building a schoolhouse in the most convenient place of the said Parish of Birse”. The remaining £500 of the legacy was to be given “to the order of the Reverend Ministers and Elders of the said Parish of Birse … to be forever by them conscionably and impartially distributed yearly among the poor of the said parish of Birse” on the first Monday of January and July each year. Patronage of the foundation was granted to Gilbert’s cousin, Sir Alexander Ramsay, Baronet and Laird of Balmain in Kincardineshire. Various other smaller legacies are given to “the poor Episcopal Clergy of Scotland”, to the Society for the Propagation of the Gospel in Foreign Parts, the Scots Corporation in London, Balliol College, Oxford, and to various family and friends. Another £500 is left to Christ Church, Barbados to educate the poor youth of the parish. Reading all of this, you cannot help but wonder how an Episcopalian minister born in 17th century Aberdeenshire could have accumulated what was, for the time, a substantial sum of money. One clue is given in another provision of his will and my will is that all my slaves except my negroe man Robert here now attending me, be immediately sold after my death by my executor after named to such persons as will use them well tho’ at a cheaper rate than to others and to my said negroe man I give him his freedom from the day of my decease, and I will that he shall be taken care of and sent to Barbadoes at my charge, as soon as may be after my death and that the executors of this my will do pay him five pounds of that country money on his arrival at Barbadoes and likewise order, and appoint that all the money arising by such sale of my negroes shall be applied with the rest of my estate to pay off my legacies. Gilbert had evidently benefited significantly from the proceeds of slavery in Barbados. And his legacy continued to have knock-on benefits for a very long time. The Minute book of the Birse trust only cover the period 1800-1838, but the National Records of Scotland hold files on the Birse Mortification dating from 1886 [3] and 1889 [4] over 160 years after the bequest was made. Even that is not the end of the story: another record held by the NRS shows that it was not until 1961 that the trust fund was wound up.[5] For over 230 years, the people of Aberdeenshire benefited from an endowment established on the basis of profits from slavery. A number of prominent scholars are today attempting to unravel the ramifications of the proceeds of slavery on Scottish society. You have to wonder how many – if any - of the beneficiaries of this foundation were aware of where the money came from to fund their education. Sources:
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Genealogists rely on records to research their family history. Sometimes, however, the records don't tell the whole story. The old parish register (OPR) for Old Machar parish in Aberdeen, includes a marriage entry for William Watson and Janet Gibb on 4 August 1839. Anyone researching that record would likely assume that William and Janet were married. (Even though it is widely understood that many OPR marriage registers record the publication of banns rather than weddings per se.) However, an entry in the Kirk Session minutes for Old Machar on 2 December 1839 (NRS reference:: CH2/1020/17) tells a different story: Compeared Janet Gibb unmarried residing in Old Aberdeen, confessing that she had brought forth a child in uncleanness, eleven weeks ago, and accusing William Watson an unmarried man formerly gardener at Causewayend & now in Yorkshire as the father. She at the same time produced a certificate of having been thrice proclaimed in the Church of Old Machar in the month of August last in order to marriage, and stated that the same week in which they were to have been married, William Watson absconded. The elders stated that they were partly acquainted with this case and that they believed the statement now made by Janet Gibb, and that in fact the only doubt they entertained on the subject was whether in the eye of the Law, the man was not considered as her husband. The elders reported favourably in other respects of the woman and the Kirk Session resolved to restore her to Church privileges. She was accordingly admonished and dismissed from censure. So worth bearing in mind: you should always understand the nature of the record you're researching to make sure you don't make unwarranted assumptions.
I was researching in the records of Old Machar Kirk Session today when I came across the following snippet: 29 January 1838 Jane - unmarried - had confessed to having a child, and had named John Gauld as the father. That wasn't the end of the matter though. After recording several other disciplinary cases, the minute for that sederunt continued: John Gauld, mentioned above, became so turbulent that the Kirk Session found it necessary to send one of their officers for the town Officer of Old Aberdeen, their other officer being left to prevent Gauld from entering the Session House. He at last succeeded in burssting into the Session and used very threatening language and gestures to the Moderator and members present. He was requested to withdraw, but would not and furiously attacked the Kirk Officer, who was directed to put him out. At lenth George Charles, Town Officer of Old Aberdeen, came, to whom the Kirk Session gave him in charge with directions to go to the Procurator Fiscal and give him information of the outrage. It required the utmost exertion of both the Kirk Officers and the Town Officer to carry John Gauld out of the Church. Five weeks later, the Kirk Session granted Jane Ross a certificate of poverty, allowing her to take John Gauld to court for alimony. I didn't have time to continue searching the minutes to find out if John was ever summoned back to the session to account for his behaviour, but this performance was certainly not the best way to create a good impression. Source: Old Machar Kirk Session minutes (NRS Ref: CH2/1020/17) We've recently launched a "no-win no-fee" service to help you identify the fathers of illegitimate children. If you have one in your tree (and most people do eventually), why not ask us to find the father for you? If we can't name the father, you don't pay!
We've written before about the evolution of Poor Law in Scotland. The 1845 Poor Law (Scotland) Act established detailed rules for the provision of poor relief, with a central body - the Board of Supervision - responsible for monitoring its implementation. Before 1845, poor relief, such as it was, was greatly decentralised - parishes were responsible for their own paupers, and the rules were rarely outlined in much detail. However, a meeting of the heritors, minister and Elders of the parish of Forgue parish in Aberdeenshire did record the rules for poor relief as established by an earlier meeting of freeholders of the county held in Aberdeen on June 6 1751. Like many Kirk Session minutes, the entry starts with a preamble detailing the sederunt (i.e. the names of those in attendance), and the reason for the meeting: At Manse of Forgue the 28th of June 1751 years, being the time fixed for the meeting of the heritors, minr & elders of the parish of Forgue for taking the state of the poor of sd Parish under consideration, in consequence of the repeated Intimations of the Sherriff Substitute of the County of Abdn, there being pnt Theod Morison of Bogny, Alexr Duff of Hatton, Mr Willm Irvine of Corniehaugh, George Phyn of Corse, Mr Alexr Forbes minr, And Harper, Geo Morison, Alexr Horn, Jas Anderson & Alexr Muir elders; When the Resolutions of the freeholders of the County of Abdn met at Abdn the 5th of June curt anent Vagrants & begging poor, wt abstracts of the Laws & proclamations of Council on that Subject were laid before the said Meeting; and in consequence of the sd Laws, Resolutions and repeated Intimations of the Sherriff, the Meeting thought it incumbent and necessary for ‘em to make a Record containing the Resolutions as to the Managemt of the poor, the publick funds and Collections of sd Parish, Present State of the poor and quarterly allowance formerly given ‘em; and to settle what further will be necessary for maintenance of such poor as will be subsisted by the parish of Terms of sd Laws, Proclamations and Resolutions. One little thing that struck me about this passage - and it's repeated throughout the rest of the minute - is the use of 'em for them. Like many minutes of this period, the text is full of abbreviations - paper was expensive (and perhaps some clerks were keen to minimise their workload), but this is the earliest use of 'em I've come across. The rules as laid out show some of the same preoccupations as contemporary framing of welfare systems, such as benefit fraud: 1. The Heritors, minr and Elders agree to use all possible means to detect all Impostors, and to prevent any person from being entered upon the poor Roll of sd parish but such as are unable & uncapable to maintain emselves either in whole or in part. The next clause is reminiscent of modern concerns about the "workshy": 2. That such as are able to work for a part of their Subsistence either at Husbandry or Manufactures, shall be obliged to do it, & supply’d for the remainder only; and if they refuse to work confirm to their Ability, that they are to have no Relief and to be prosecuted as Law directs. Families were expected to look after their own: 3. That parents when able are to maintain their children, and children their parents, in whole or in part, which if they refuse to do they are to be prosecuted before the Sherriff in terms of Law. The fourth clause shows that paupers were expected to repay their benefits, even after death. Parish accounts often include details of roups (auctions) of the goods of paupers who died, showing that poor relief was often a loan, rather than a grant: 4. That all Persons before they be put upon the Poors Roll be made to convey to the Kirk Session of the Parish whatever effects they shall be possessed of or intituled to at Death (unless on the event of their circumstances being altered by succession or legacies sometime before their Death, or upon their repaying to the Session the full Extent of what was given out for their former support), in which Event the Session is to repone em, but in no other event are they to repone who once accept of a full subsistence; and such as accept of a partiall subsistence may be reponed by the Session at any time upon prepaying what was formerly given them. We have 18th-century benefit caps: 5. That no more shall be allowed to any person but one peck of meal for each week, or the value thereof, unless upon extraordinary occasion & when done by consent of heritors, minr and Elders. And "work for benefits". These sort of schemes were quite common - we've come across one parish that turned this approach into a competition, with a premium (meaning a prize) for the best spinners/weavers: 6. And in order to afford work to such of the poor as have not trades to buy flax or wool to ‘emselves, the Session agrees, that if no manufacturers will trust em, they will be Caution to such manufacturers or Merts for the value of the wool or Lint given to such Poor by their Advice, if not returned when manufactured, in order to put such poor people aworking what they can for their own Support, that the Parish may be relieved. Parishes were keen to avoid liability for incomers, instead returning them to their parish of origin. (Resetter in this context means someone providing support, shelter or protection). 7. The meeting further agree that none shall be received upon the poors Roll but such as have resided three years in the Parish; and if any poor shall intrude the Constable for the District be called to remove ‘em; and that the Resetters of any such be prosecuted. Landholders were liable for checking the papers of their tenants, and - if they fell ill and became unable to work - for returning them to their home parishes: 8. The Meeting also agree that every Heritor, tenent or subtenent that shall bring in any person upon the Parish who shall become uncapable to maintain emselves before the three years of Residence shall expire, by which they are intituled to Charity, whoever brings them into the parish shall be bound to maintain such Persons untill he transmit ‘em to their legall place of Residence for their maintenance; and that none shall be resett as a tenent or subtenent, but such as bring along with them certificates from the Parishes where they formerly resided. Children found begging and orphans could be forced into bonded labour in return for food and clothing: 9. And as by the Laws it is enacted, that if Children be found begging under the age of fifteen, any person may take such Children before the Heritors, minr & Elders, & record their Names & enact emselves to educate such Child to trade or Work, such Child shall be oblidged to serve the person until the 30th year of his or her age for meat & cloath, and this not only to extend to the Children of Beggars but also to poor Children whose Parents are dead, or with consent of the parents if alive; if any such Children be found, the meeting agree that the Law in Relation to ‘em take place. Poor relief was funded from church collections. Even in 1751 - nearly a century before the Poor Law (Scotland) Act was passed - there was concern that collections were insufficient to meet the needs of poor relief. (In fact, the 1845 Act was at least partly a consequence of the Disruption of 1843 and the formation of the Free Church - Church of Scotland parishes were responsible for poor relief for everyone in the parish, regardless of which church they belonged to: the Disruption meant that an ever-smaller number of people (Church of Scotland congregations) were responsible for poor relief. The 1845 Act stipulated that where a mandatory assessment was levied, responsibility for poor relief was transferred from Kirk Sessions to the newly established Parochial Boards: 10. They further resolve, that in the Event of the Congregation withdrawing the ordinary Collection, which formerly was the only support the poor had, every labouring servant if draws ten pounds scots of fee or above, shall be yearly assessed in six shillings Scots, and every servt that draws ten merks in thre shillings Scots, and every Grassman that pays 20 merks & below in 3 shillings Scots, and from 20 pounds to fifty merks yearly rent in 6 shill Scots, the masters to be accountable for the servt’s proportions which is to be put to accts of their wages; and it is not doubted by the principal Tacksmen will continue their Collections as formerly, as the maintenance of the poor will at last recur upon ‘emselves. The final clause stipulated that penalties for moral transgressions were to be fixed, and used for poor relief. This particular clause is a little unusual, in that it makes explicit that "sinners" could avoid ritual public humiliation by paying an additional penalty, an option that would only be available to relatively well-off parishioners. It was in fact a common practice, but it's usually not explicitly mentioned in the records. 11. They further agree that the least fine that shall be exacted from any fornicator shall be five pounds Scotch; and it is the Opinion of the Heritors that the minr and Sess when they think fit may dispense with the public appearances upon the stool for paymt of a Guinea each; which sums when so paid, are to be annually applyd for maintenance of the Poor. And that the minr and session before Absolution require the Parents of Children thus begotten to enact emselves & find Caution to free the Parish of the Charge of the Children; and in Case of their Refusal, to cause the Constable summon every Person refusing before the Sherriff of Abdn and transmit to the pro[curato]r fiscal an Extract of their judicial confession in order to have the law there anent enforced. It's striking to see many of the current concerns about benefits payments reflected in rules laid down over 250 years ago. These rules help clarify the position many people found themselves in the 18th century, usually through no fault of their own. It's also a useful guide to the practical operation of poor law in Scotland 90 years before national rules were codified in the 1845 Act for The Amendment and better Administration of the Laws Relating to the relief of the Poor in Scotland.
Upcoming family history talks and events in Scotland, 3 - 9 October 2016
Note that there may be a small charge for some of these events, and some may be for members only. We will be publishing lists of upcoming talks and events regularly - if you are organising a talk or event relating to Scottish genealogy or history, please let us know and we will be happy to add your events to our list. Monday, October 3 2016, 12:30- 1:00pm From accessioning to display: my three favourite Treasure Trove objects
Venue: Elgin Museum, 1 High Street, Elgin, Moray, IV30 1EQ Lunchtime talks by Museum volunteers about their favourite objects Ticket price Free Booking: Phone: 01343 543675 Email: [email protected] Website: www.elginmuseum.org.uk Monday, October 3 2016, 7.30 pm Making Archaeology and its Sciences do Something Useful Dr Brian Moffat Venue: St Andrews Church, Park Road, Milngavie Milngavie and Bearsden Historical Society Dr. Brian Moffat makes a welcome return to give an update of the investigations at the mediaeval hospital at Soutra; exotic plants brought in for medical purposes still in use today and other strangely prophetic skills. £4 for non-members Monday, October 3 2016, 7.30 pm Elsie Inglis and the Scottish Women’s Hospitals Iain Macintyre Venue: Gibson Craig Memorial Hall, Lanark Road West, Currie Currie & District Local History Society Monday, October 3 2016, 7.30 pm The Hunterston Brooch and Portencross Castle Alan Hodgkinson Venue: John Knox Church Hall, High Street, Stewarton Stewarton and District Historical Society The Hunterston Brooch is an important Celtic brooch found in 1926 while digging drains. Portencross Castle is a recently renovated ancient Ayrshire coastal fortress. Members £1 Non-members £2. Monday, October 3 2016, 7.30 pm Cast in bronze Tom Marchant Venue: Morison Memorial Church, Dumbarton Road, Clydebank Clydebank Local History Society Tuesday, October 4 2016, 1 pm Business, farming and ‘jolly good times’: The migration of British and Irish soldiers to the Perth military settlement in Upper Canada 1815-1850 Shane Smith (Northumbria University) Venue: Room G16, School of History, Classics and Archaeology, William Robertson Wing, Old Medical School Scottish Centre for Diaspora Studies Diaspora Studies Graduate Workshop Series Tuesday, October 4 2016, 12:30- 1:00pm Beakers, Burials and Beanfeasts
Venue: Elgin Museum, 1 High Street, Elgin, Moray, IV30 1EQ Lunchtime talks by Museum volunteers about their favourite objects Ticket price Free Booking: Phone: 01343 543675 Email: [email protected] Website: www.elginmuseum.org.uk Tuesday, October 4 2016, 6.45 pm for 7.15 pm The Charles Smith Lecture; Edinburgh City Archives Richard Hunter, City Archivist Venue: Morningside Parish Church Hall Morningside Heritage Association Tuesday, October 4 2016, 7.30 pm 19th Century Nationalism Ian Mathieson Venue: Kilmarnock College, Holehouse Rd, Kilmarnock Kilmarnock & District History Group £2 donation for non-members Tuesday, October 4 2016, 7.30 pm The Court of the Lord Lyon King of Arms The Lord Lyon - Dr John Morrow Venue: Fairweather Hall, Barrhead Road, Newton Mearns, G77 6BB Wednesday, October 5 2016, 12:30- 1:00pm A Logboat from the Spey
Venue: Elgin Museum, 1 High Street, Elgin, Moray, IV30 1EQ Lunchtime talks by Museum volunteers about their favourite objects Ticket price Free Booking: Phone: 01343 543675 Email: [email protected] Website: www.elginmuseum.org.uk Thursday, October 6 2016, 12:30- 1:00pm The Verdun Crucifix
Venue: Elgin Museum, 1 High Street, Elgin, Moray, IV30 1EQ Lunchtime talks by Museum volunteers about their favourite objects Ticket price Free Booking: Phone: 01343 543675 Email: [email protected] Website: www.elginmuseum.org.uk Thursday, October 6 2016, 7 pm Female Suffrage in Fife 1900 – 1919 Dr Sarah Pederson Venue: The 252 Memorial Hall, Betson Street, Markinch Free to members and £2 for non members Thursday, October 6 2016, 7.30 pm The 1800 Census of Coldstream David Welsh Coldstream and District Local History Society Friday, October 7 2016, 11.00 am A New Mining World Heritage Landscape in the Heart of Europe Miles Oglethorpe Venue: National Mining Memorial Centre, Lady Victoria Colliery, Newtongrange, Dalkeith EH22 4QN National Mining Museum Scotland Friday, October 7 2016, 12:30- 1:00pm More news from the Sculptor’s Cave, Covesea: ‘our’ finds in context
Venue: Elgin Museum, 1 High Street, Elgin, Moray, IV30 1EQ Lunchtime talks by Museum volunteers about their favourite objects Ticket price Free Booking: Phone: 01343 543675 Email: [email protected] Website: www.elginmuseum.org.uk Saturday, October 8 2016, 2.00pm-4.00pm Another look at recording and storing your family history
Venue: Activities Room, Elgin Library, Cooper Park, Elgin, IV30 1HS Aberdeen and North East Scotland Family History Society Saturday, October 8 2016, 2.00pm-4.00pm Mapping Aberdeenshire over time - four hundred years of maps, their makers and audiences Chris Fleet, MapCurator, National Library of Scotland Venue: Renfield Saint Stephen's Church Centre Aberdeen and North East Scotland Family History Society We've written before about the 1845 Act for The Amendment and better Administration of the Laws Relating to the relief of the Poor in Scotland, which as the name suggests changed the way in which Poor Laws operated in Scotland. As well as formalising on a statutory basis the operation of what would over time evolve into the modern benefits system we know today, the Poor Law (Scotland) Act 1845, as it is often referred, led to the establishment of Parochial Boards in each of the parishes of Scotland. This laid the foundations for the established of local, civil government in Scotland. Under the 1845 Act, Parochial Boards were responsible for administering poor relief. Parochial Boards would meet regularly to consider the state of Poors Funds in their parish, and to discuss applications for relief. Poor relief was paid by Parochial Boards, which were always keen to minimise their expenditure. Liability was determined by the long-established - and often contentious - system of settlement. While in theory the rules of settlement were relatively clear, there was always room for disputes between Parochial Boards keen to avoid spending their limited resources. As with Kirk Sessions determined to find someone to pay for illegitimate children, it was all about the money. In most instances, determining the parish of settlement of a pauper or applicant for relief was fairly straightforward - after all, most people didn't move around all that much. That was not, however, always true, as the case of George Thomson shows. The first time we come across George is in the Treasurer's Accounts of Drumoak parish, in Aberdeenshire: 1847, June 13 Three weeks later, he's mentioned again: 1847, July 4 Another three weeks later, he's mentioned in less happy circumstances 1847, July 25 George has died, and his widow is now in receipt of parochial aid. Another three weeks passes, and George is no longer mentioned by name Friday 13 August 1847 In order to qualify for parochial relief under the 1845 Act, George would have had to apply to the Parochial Board, satisfying them that he was in genuine need, and that he was settled in the parish. At first, the Parochial Board minute is not particularly interesting: Church of Drumoak 13 August 1847 However, the detail provided by George in his account is remarkable: That George Thomson, late husband of Ann Gillespie, was born at Little Mill of Cairney, that his father George Thomson is still alive and is resident at Foggy-Moss in said Parish. That he left his father’s when 13 years of age to be servant to Joseph Horne in Netherton of Cairney, with whom he resided six months; that he then went to serve John Christie in Busswarney in the Parish of Cairney, where he resided 2 ½ years; that he afterwards was in the service of Isaac Robertson, Banks of Cairney, 6 months; that he then went to Alexander Christie, Gangdurnas, parish of Cairney, with whom he resided 6 months; and thence to Charles Bruce in Broadland of Cairney, whom he served six months. That he then removed from his native Parish and entered the service of James Pirie, Culithie of Gartly, with whom he remained for 2 ½ years; that he afterwards went to the Revd Mr Leslie, assistant to the Minister of Rathven, where he remained 6 months; that he then went to James McCulloch, Cleffes in the parish of Grange, and continued with him 6 months; that he thence went to work with a contractor in whose service he worked in different parishes for short periods, and then removed to Fyvie for 6 or 8 weeks, and then to the parish of Belhelvie where he resided with a William McDonald for about 15 months; that he then resided six months with William Stronach carpenter in the parish of Nigg; that he thence removed to the parish of Fordoun and lived with Deacon Bruce innkeeper, Auchinblae about a month; that he then resided with Peter Laing in Banchory Ternan a month, and went to Kincardine O’Neil, where he lodged in the house of William Cooper for about six months. That he then removed to Banchory Ternan and was married 20 June 1840 to Ann Gillespie. That from Martinmas 1841 to the month of September 42 he earned his livelihood by working at Countesswells in the Parish of Peterculter or Banchory Devenick, visiting his family every Saturday night and continuing with them till Monday morning, as long as they resided in Banchory Ternan. That on the 7th of June 1842 his wife and family removed from said Parish of Banchory Ternan to this parish (Drumoak), he himself continuing to earn his livelihood at Countesswells, residing first in the house of Archibald Leslie and then in that of Alexander Watt, crofters in Loanhead of Countesswells. That he continued as before visiting his family every Saturday night and continuing with them until Monday morning till the month of September 1842 when he took up his regular residence in this parish, and resided till his death on 11th July 1847. Clearly George moved around quite a lot. Based on this declaration, the Board decided that they were not liable for relief payments: The Board taking the matter under consideration were of opinion that his widow and family had no claim upon this parish, but that Cairney was the parish of settlement, and instructed the Inspector to forward a statement of the case to the Inspector of said parish of Cairney. Although the Board did not believe they were liable, they continued to make payments to Ann, as we can see if we return again to the Treasurer's accounts: 1847 Octr 3 Seven weeks aliment to Widow Thomson, £1 1s The day after making this last payment, the Board met again to consider this case. Ann offered some more information about her circumstances: Drumoak 24 February 1848 While the Board waits for a response from the Inspector at Cairney, they continue to pay George's widow Ann: 1848, March 26 By 4 weeks aliment to Widow Thomson, 12s They didn't have to wait too long for a response Drumoak 12 May 1848 Apparently the Inspector at Cairney is not keen to pay for Ann's maintenance either. Meanwhile, the bills continue to mount for Drumoak 1848 July 30 By Widow Thomson’s 8 weeks aliment, £1 4s Five months later, the Board meets again Drumoak 31 Oct 1848 Cairney Parochial Board decide to call Drumoak's bluff, refusing outright to pay anything. Drumoak respond by calling in the lawyers, and going to court. In the meantime, they continue to pay Ann 1848 Finally, two and a half years after George initially applied for temporary relief, a resolution of sorts is achieved in court: Drumoak 31st January 1850 The treasurer of Drumoak records the payment received from the lawyers 1850 Jany 31 Now that liability has been established on the park of Cairney, the Parochial Board are perfectly happy to continue making payments to Ann 1850 Feby 10 By cash to Wid Thomson 4 weeks aliment, 12s Having initially denied liability, Cairney Parochial Board accept the court ruling, and reimburse Drumoak 1850 July 14, Received advances made to Wid Thomson by this Session on account of the Parish of Cairney, £3 15s 9d As well as providing an extraordinary amount of information about the working life of George Thomson, and the domestic arrangements of his family both while he is alive and after he dies, these entries also give a good illustration of how the system of poor relief operated in Scotland after the reforms of 1845.
We found a slightly surprising entry in the Kirk Session minutes for Rayne, in Aberdeenshire, in 1705 At Rain, May 10th 1705 Patrick Chalmers was no stranger to controversy. He had previously been deprived of the Ministry of Boyndie on 7 November 1689 by the Privy Council for refusing to read the Proclamation of the Estates. This proclamation was intended to consolidate the rule of the new King, William. Patrick Chalmers went further than most in refusing to pray for William and Mary. He was reported for speaking against the government, describing parliament as a pack of devils and rebels for stating that all who support William should renounce the name of Protestant and assume that of rebel The 17th and 18th centuries were a time of social and religious turmoil in Scotland, and Patrick Chalmers was evidently right in the thick of it. It's an interesting example of how records we often use for family history can also give insight into the events in wider society of the time. Sources:
1. Kirk Session minutes, Rayne [NRS Ref: CH2/310/3 page 3] 2. Scott, Hew. Fasti Ecclesiae Scoticanae, Volume VI Synods of Aberdeen and Moray. New edition, 1915, p. 279 3. Stephen, Jeffrey. Defending the Revolution: The Church of Scotland 1689–1716. London: 2013
The Reformation in Scotland placed great emphasis on education. In 1560, the First Book of Discipline established the ideal of universal education, of a school in every parish. Although the ideal was never actually realised in practice, it remained a worthy objective.
As a consequence, many wealthy individuals left legacies for educational purposes. Some, such as George Heriot in Edinburgh, left money to establish educational institutions for poor children, often referred to slightly confusingly as Hospitals. Others endowed funds to pay school fees for children in a district. One such fund was the Milne Bequest in the parish of Ellon, Aberdeenshire. The Parliamentary Educational Endowments (Scotland) Commission described it thus: The Milne Bequest, which is said to be dated in 1797, but did not come into operation till 1808, its precise date not being ascertainable, but a record of it appearing in the kirk session minutes under date July 21, 1808, was left by the Rev James Milne, minister of Ellon, ‘for the purpose of educating poor children’. Its amount is nearly £20 of capital, and it is paid to the School Board for the education of poor children.
The benefactor being a minister, it is perhaps not surprising that operation of the Milne Bequest was placed in the hands of the Kirk Session of Ellon. Fortunately, the elders kept excellent records of payments made under the bequest. The entries for 1862/63 are as follows:
The Kirk Session records of Ellon parish include payments made from the Milne Bequest from 1852 to 1880. Apart from the details of ill health as shown above, and the details of guardians of children - presumably orphans - some of the earlier records also include comments on the individual pupils ("giddy, thoughtless", "less fair from want of parental oversight") that offer a unique insight into their characters. You can request a lookup in these and other Ellon parish records here.
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