The following extracts from the Burgh records are interesting, as illustrating the history and the manners of the 15th and 16th centuries.

21st April, 1452.—“The maist parte of the hale communitie of the burgh, consentit that because of perile, the toune sal be stregnthinit with walles, and fortifitt in a gudely manner.”

1st February, 1484.—“It is ordainit that the talyeours, and al other craftsmen, sal beyr their taykins of their craft upon their brestis, and their best array on Candilmas Day.”

4th July, 1497.—Henry VII. was at this time retaliating on Scotland for the invasion of Northumberland by James IV., and for his assisting the imposter, Perkin Warbeck, in his claims upon the English throne:—“It is ordanit that a watch be set nichtly, for the sayfty of the town against the Inglish, and gif they propose to lande on the northt partis of the havyne, that all mannere of men, with their carts of weir, with horses, gunrye, artailzerie, and all other defensebile wapinnis, be redy, and pass to resist thame, for the saiftie of our Cathedral Kirk, my lord of Aberdenis Palace, our maisteris the chanonis, and ther familiaris and habitaciones.”

30th January, 1510.—“It is ordanit that on Candlemas Day, as is the yerlie ryt and custom of the burgh, in the honor of God and the Blissit Virgin Mary, there shall be the processioun of craftsmen, tua and tua togidr, socialie, als honourabily as they can. And in the Offering of the Play, the craftsmen sal furnyss the Pageants; the cordinaris the Messing; wobstaris and walcaris, Symeon; goldsmithis, the thrie Kingis of Cullane; the litstaris, the Emperor; the masons, the thrie Knichtis; the tailyours, Our Lady Sanct Brid, and Sanct Elene; and the skynners the Tua Bischopis; and tua of ilke craft to pass with the pageant that thai furnyss to keip their gear.”

4th May, 1511.—Respecting the reception of Margaret, the Queen of James IV., it is ordered that this be “als honorablie as in ony burgh of Scotland, except Edinburgh allanarlie.” The poet Dunbar appears to have been present at the reception, and has left a graphic description of the pageant. In the welcoming procession, giving “honorabill salutation,” came first the “sweitt Virgin,” then the three orient Kings, with their offerings to Christ; and then the “Angill” with flaming sword, driving, for their disobedience, Adam and Eve out of Paradise:—

26th February, 1512.—“Philip Clerk, bellman,” was brought up for passing with his bell through the town, and, on his own notion, announcing that oysters just landed would be sold ten for fourpence, when the boatmen’s price was ten for sixpence. “It was ordainit the said belman suld syt dune on his knees, and ask the ownaris of the said oysteris forgiwness: and his crag [neck] be put in the goyf at their wyte.”

12th May, 1514.—This was a few months after Flodden, when there was still “a moanin in ilka green loanin,” for the flowers of the land “a’ wede away” upon that fatal field. “Ordanit be the prouest, consail, and communitee of this burgh, that for resisting of our auld inemeis of Ingland, thar be warnyt nychtly aucht able men, furnyst with wapins, to waicht and keip the town and the cost syde; and that thai haue redy with them fyr and stuf to mak blaise, to warne thar marow’s gif thai sal hopin to se ony salis on the cost, likane to wither.”

14th August, 1525.—A copy is put in the records of an Act of Parliament just then passed:—“that forasmekle as the dampnable opinzeons of herecy are spred in diuerse contreis be the heretik Luther, and his disciples, it is ordanit that no manner of persone, strengear, nor other that hapyns to arrife with their schippys within ony port of this realme, bring with thame ony bukys or verkys of the said Lutheris, his disciplis, or seruandis, disput or rehers his hereseys or opunzeounes, but gyfe it be to the confusione thairof, vnder the paine of escheting of thair schippis and gudis, and putting of thair personnys in presone.”

6th January, 1561.—The Reformation had now made such progress that the churches were being stripped of their old vessels and ornaments. “The said day the town beand lauchtfully warnit to heir and se the silver wark, brasin wark, keippis and ornaments of thair parroche Kirk ropit [i.e., sold by auction], and the same to be sauld and disponit to thame that vill offer maist for the same, and the money gottin for the samyn to be applawdit to the commond weill and necessar advis of this guid toun. And the grytest soome offerit for the same was ane hundredth, fourtie tua pound be Patrik Menzeis for the Keippis,—XXIs. for ilk vnce of silver,—XVIs. for ilk stane of brass, extending in the haill to the soome of fyw hundredth XIlib. money of Scotland.” And the articles so sold were delivered to the said Patrik; but not without protest, for, “the said day Gilbert Menzes and Gilbert Collysone dissentit to the said roiping, selling, and disposicioun, for thame selffis and their adherans, lik as thai had discentit and protestit in sic caicis obefoir, as thai alleigit, and tuk act of court tharwpoun.”

9th October, 1601.—“The prouest, bailleis, and counsall ordanis the sowme of threttie tua merkis to be gevin to the Kingis servandis presentlie in this burght, quha playes comedies and staige playes, be reasoun thay are recommendit be his majesties speciall letter, and hes played sum of theair comedies in this burght.” It has been suggested that Shakespeare was one in this company of London players.

10th March, 1606.—Although Presbyterianism was now the general religious faith in Scotland, certain customs connected with the Old Church appear to have still lingered on. “Intimationne was this day made by the belman throw the haill toune, at command of the prouest and baillies thereof, that no inhabitant eat onie flesche during the time of Lent, nather yet on Wedenisday, Fryday, nor Seterday theirafter, in na time coming; and that na fleschar nor bucheour within this burght presume to sell onie flesche during the tyme of Lent; and that na tavernar nor hostillar within the samen mak onie flesche reddie during the said time of Lentrone; under the panes contenit in his Majestie’s actis and proclamationnes maid thiaranent.”

26th December, 1606.—Forbes Mackenzie had his forerunners in these days, and their edicts were of even more stringent application. “Ordaneit, with consent of the haill toune this day convenit, that it sall not be lesum to onie hostilar, tavernar, or vinter of wyne, aill, or beir, to sell or vent onie wyne, aill, or beir, fra ten houris at nicht furth, at the quhilk hour nichtlie the colledge bell sall ring; efter the ringing quhairof, no persone, man or woman, except sic as have necessarie errandis to be fand gangard vpon the streitis or caisayes of the burght; under penaltie efter conviction in ane vnlaw of fyve pundis.”

28th November, 1606.—The compulsory enforcement of what were held to be religious obligations was not the outcome of particular forms of faith, or of special times. The Aberdeen magistrates ordain:—“That the haill inhabitants shall repair to the preaching in St. Machars Kirk, on Sunday and Wednesday, under the pains following—viz., the goodman and goodwife of the house contravening, 6s. 8d.; and ilk servant, 2s., Scots.”

In the records of the Kirk-Session of Aberdeen, we read:—

“It is thocht expedient that ane baillie with two of the sessioun pass thro the toun every Sabbath-day, and nott sic as they find absent from the sermones; that for that effect they serche sic houses as they think maist meit; and chiefly that now, during the symmer seasoun, they attend, or caus ane to attend, at the ferrie boat, and nott the names of such as gang to Downie; that they may be punishit, conform to the Act, against brackaris of the Sabbath.”

The tendency of the following order would be towards good digestion:—

“It is ordanit that na disputation nir reasonying of the Scriptures be at dennar or supper or oppin table, quhair throw arises gryte contentioun and debate; and that na flyting nor chiding be at time of meit; under the payne of tua s. to the puyr.”