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C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-1

Chapter 9
Records (structs)

At a Glance

Instructor’s Manual Table of Contents

• Overview

• Objectives

• Teaching Tips

• Quick Quizzes

• Class Discussion Topics

• Additional Projects

• Additional Resources

• Key Terms
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-2

Lecture Notes

Overview
In Chapter 9, students will be introduced to a data type that can be heterogeneous. They
will learn how to group together related values that are of differing types using records,
which are also known as structs in C++. First, they will explore how to create
structs, perform operations on structs, and manipulate data using a struct.
Next, they will examine the relationship between structs and functions and learn
how to use structs as arguments to functions. Finally, students will explore ways to
create and use an array of structs in an application.

Objectives
In this chapter, the student will:
• Learn about records (structs)
• Examine various operations on a struct
• Explore ways to manipulate data using a struct
• Learn about the relationship between a struct and functions
• Discover how arrays are used in a struct
• Learn how to create an array of struct items

Teaching Tips
Records (structs)

1. Define the C++ struct data type and describe why it is useful in programming.

Discuss how previous programming examples and projects that used parallel
Teaching
arrays or vectors might be simplified by using a struct to hold related
Tip
information.

2. Examine the syntax of a C++ struct.

3. Using the examples in this section, explain how to define a struct type and then
declare variables of that type.

Accessing struct Members

1. Explain how to access the members of a struct using the C++ member access
operator.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-3

2. Use the code snippets in this section to illustrate how to assign values to struct
members.

Mention that the struct and class data types both use the member access
operator. Spend a few minutes discussing the history of the struct data type
and how it relates to C++ classes and object-oriented programming. Note that the
struct is a precursor to the class data type. Explain that the struct was
introduced in C to provide the ability to group heterogeneous data members
together and, for the purposes of this chapter, is used in that manner as well.
Teaching However, in C++, a struct has the same ability as a class to group data and
Tip
operations into one data type. In fact, a struct in C++ is interchangeable with
a class, with a couple of exceptions. By default, access to a struct from
outside the struct is public, whereas access to a class from outside the
class is private by default. The importance of this will be discussed later in the
text. Memory management is also handled differently for structs and
classes.

Quick Quiz 1
1. True or False: A struct is typically a homogenous data structure.
Answer: False

2. The components of a struct are called the ____________________ of the struct.

Answer: members

3. A struct statement ends with a(n) ____________________.

Answer: semicolon

4. True or False: A struct is typically defined before the definitions of all the functions
in a program.
Answer: True

Assignment

1. Explain that the values of one struct variable are copied into another struct
variable of the same type using one assignment statement. Note that this is equivalent to
assigning each member variable individually.

Note how memory is handled in assignment operations involving struct

Teaching
variables of the same type; namely, that the values of the members of one
Tip
struct are copied into the member variables of the other struct.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-4

Comparison (Relational Operators)

1. Emphasize that no relational aggregate operations are allowed on structs. Instead,

comparisons must be made member-wise, similar to an array.

Ask your students why they think assignment operations are permitted on
Teaching
struct types, but not relational operations. Discuss the issue of determining
Tip
how to compare a data type that consists of other varying data types.

Input/Output

1. Note that unlike an array, aggregate input and output operations are not allowed on
structs.

Mention that the stream and the relational operators can be overloaded to provide
Teaching
the proper functionality for a struct type and, in fact, that this is a standard
Tip
technique used by C++ programmers.

struct Variables and Functions

1. Emphasize that a C++ struct may be passed as a parameter by value or by reference,

and it can also be returned from a function.

2. Illustrate parameter passing with structs using the code snippets in this section.

Arrays versus structs

1. Using Table 9-1, discuss the similarities and differences between structs and arrays.

Spend a few minutes comparing the aggregate operations that are allowed on
Teaching structs and arrays. What might account for the differences? Use your previous
Tip exposition on the history of structs and memory management to facilitate this
discussion.

Arrays in structs

1. Explain how to include an array as a member of a struct.

2. Using Figure 9-5, discuss situations in which creating a struct type with an array as a
member might be useful. In particular, discuss its usefulness in applications such as the
sequential search algorithm.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-5

Ask your students to think of other applications in which using an array as a

member of a struct might be useful. For example, are there applications in
Teaching
which parameter passing might be reduced by using struct members in
Tip
conjunction with arrays? Also, are there other data members that would be useful
to include in the listType struct presented in this section?

3. Discuss situations in which a struct should be passed by reference rather than by

value. Use the sequential search function presented in this section as an example.

structs in Arrays

1. Discuss how structs can be used as array elements to organize and process data
efficiently.

2. Examine the employee record in this section as an example of using an array of

structs. Discuss the code for the struct as well as the array processing code. Use
Figure 9-7 to clarify the code.

Emphasize that using a structured data type, such as a struct or class, as the
Teaching element type of an array is a common technique. Using the vector class as an
Tip example, reiterate that object-oriented languages typically have containers such
as list or array types that in turn store objects of any type.

structs within a struct

1. Discuss how structs can be nested within other structs as a means of organizing
related data.

2. Using the employee record in Figure 9-8, illustrate how to reorganize a large amount of
related information with nested structs.

3. Encourage your students to step through the “Sales Data Analysis” Programming
Example at the end of the chapter to consolidate the concepts discussed in this chapter.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-6

Quick Quiz 2
1. What types of aggregate operations are allowed on structs?
Answer: assignment

2. Can struct variables be passed as parameters to functions? If so, how?

Answer: struct variables can be passed as parameters either by value or by reference.

3. True or False: A variable of type struct may not contain another struct.
Answer: False

4. True or False: A variable of type struct may contain an array.

Answer: True

Class Discussion Topics

1. With the advent of object-oriented programming, is it ever necessary to use C-type
structs rather than classes? If so, when? What are the advantages or disadvantages of
each approach?

2. Discuss how the object-oriented concept of reusability relates to structs, structs

within arrays, arrays within structs, and structs within structs. Ask students to
think of some applications in which defining these data types for later use would be
beneficial.

Additional Projects
1. In Chapter 8, you were asked to write a program that keeps track of important birthdays.
Modify this program to store one person’s birthday information in a struct data type.
The struct should consist of two other structs: one struct to hold the person’s
first name and last name, and another to hold the date (day, month, and year). Consider
including other information as well, such as a vector of strings with a list of possible
gift ideas.

2. In Chapter 8, you were asked to write a program that listed all the capitals for countries
in a specific region of the world. Modify this program to use an array of structs to
store this information. The struct should include the capital, the country, and the
continent. You might include additional information as well, such as the languages
spoken in each capital.
C++ Programming: From Problem Analysis to Program Design, Sixth Edition 9-7

Additional Resources
1. Data Structures:
www.cplusplus.com/doc/tutorial/structures.html

2. struct (C++):
http://msdn2.microsoft.com/en-us/library/64973255.aspx

3. Classes, Structures, and Unions:

http://msdn2.microsoft.com/en-us/library/4a1hcx0y.aspx

Key Terms
 Member access operator: the dot (.) placed between the struct and the name of one
of its members; used to access members of a struct
 struct: a collection of heterogeneous components in which the components are
accessed by the variable name of the struct, the member access operator, and the
variable name of the component
Other documents randomly have
different content
The Project Gutenberg eBook of Eighteenth
Century Waifs
 This ebook is for the use of anyone anywhere in the United
States and most other parts of the world at no cost and with
almost no restrictions whatsoever. You may copy it, give it away
or re-use it under the terms of the Project Gutenberg License
included with this ebook or online at www.gutenberg.org. If you
are not located in the United States, you will have to check the
laws of the country where you are located before using this
eBook.

Title: Eighteenth Century Waifs

Author: John Ashton

Release date: November 20, 2015 [eBook #50507]

Most recently updated: October 22, 2024

Language: English

Credits: Produced by Chris Curnow and the Online Distributed

Proofreading Team at http://www.pgdp.net (This file
was
produced from images generously made available by
The
Internet Archive)

*** START OF THE PROJECT GUTENBERG EBOOK EIGHTEENTH

CENTURY WAIFS ***
 EIGHTEENTH CENTURY WAIFS.

EIGHTEENTH CENTURY WAIFS

BY

JOHN ASHTON
AUTHOR OF

“SOCIAL LIFE IN THE REIGN OF QUEEN ANNE,”

ETC., ETC.

IN ONE VOLUME.

LONDON:
AND BLACKETT, PUBLISHERS,
13, GREAT MARLBOROUGH STREET.
1887.
All Rights Reserved.
 PREFACE.

It was probably Solomon, who, in Ecclesiastes, cap. 12, v. 12, said,

‘Of making many books there is no end.’ But, if this book had to
have been written by him, he might, probably, have modified his
opinion.

I have read some books in my life-time, re the sixteenth,

seventeenth, and eighteenth centuries, and therefore was not taken
aback when I was advised by a learned friend, whom I consulted as
to the subject of a new book, to try the ‘Musgrave Tracts,’ in the
British Museum. I thanked him, and wrote for them, when I was
politely asked, ‘Did I want them all?’ ‘Of course,’ was my reply; when
I was told, with the courtesy that particularly distinguishes the
establishment, that I had better come into an inner room, and have
them down shelf by shelf.

The books came in a continuous stream, until I asked if there were

any more. ‘Oh, yes,’ was the reply; and, when I had finished my job,
I found I had gone through more than 1760 volumes. Add to this
over 200 other books and newspapers used for reference, &c., and
that will represent some amount of the labour employed in writing a
book.

I have strung together a series of chapters of different phases of

social life and biography of the last century, none of which have (as
far as I am concerned) appeared in any magazine, but which have
all been specially written for this book. And this I have done so that
the book may be taken up at any time, and laid down again at the
end of an article; and perhaps the best reason for my publishing this
book is, that it gives the reader a brief resumé of each subject
treated, taken from sources, thoroughly original, which are usually
inaccessible to the general public, and known but to few students.

They are diverse, to suit all tastes; and if this, my venture, is

successful, I may bashfully hint that my store is not yet exhausted.

JOHN ASHTON.
 CONTENTS.

PAGE
A Forgotten Fanatic 1
A Fashionable Lady’s Life 17
George Barrington 31
Milton’s Bones 55
The True Story of Eugene Aram 83
Redemptioners 112
A Trip to Richmond in Surrey 131
George Robert Fitzgerald 135
Eighteenth Century Amazons 177
‘The Times’ and its Founder 203
Imprisonment for Debt 227
Jonas Hanway 254
A Holy Voyage to Ramsgate One Hundred Years Ago 278
Quacks of the Century 287
Cagliostro in London 333

EIGHTEENTH CENTURY WAIFS.

 A FORGOTTEN FANATIC.1

NE of the most curious phases of religious mania is that

where the patient is under the impression that he is
divinely inspired, and has a special mission to his fellow-
men, which he is impelled to fulfil at all costs and under
all circumstances.

From the earliest ages of Christianity pseudo-Christoi, or false

Christs, existed. Simon Magus, Dositheus, and the famous
Barcochab were among the first of them, and they were followed by
Moses, in Crete, in the fifth century; Julian, in Palestine, circa A.D.
530; and Serenus, in Spain, circa A.D. 714. There were, in the
twelfth century, some seven or eight in France, Spain, and Persia;
and, coming to more modern times, there was Sabbatai Zewi, a
native of Aleppo, or Smyrna, who proclaimed himself to be the
Messiah, in Jerusalem, circa 1666. The list of religious fanatics is a
long one. Mahomet, Munzer, John of Leyden, Brothers, Matthews,
Joanna Southcott, ‘Courtenay,’ or Thomas, and Joe Smith are among
them, and are well-known; but there are hundreds of others whose
work has not been on so grand a scale, or whose influence has not
been of the national importance of the above; and it is of one of
these forgotten fanatics that I now treat.

Well out in the Atlantic Ocean, far west, indeed, even of the Western
Isles, stands the lonely island of St. Kilda, or Hirta, as it used to be
called, from h-Iar-tir, the Gaelic for West land, or West country. Its
rocky sides are inaccessible, except at one landing-place, at a bay on
the south-east, and it is the home and breeding-place of millions of
sea-birds, whose flesh and eggs form the main supply of food for
the inhabitants, and whose feathers, together with a few sheep and
cattle, and what little barley can be grown, or butter can be made,
pay the trifling rent required, and help to provide the bare
necessaries of civilized existence.

The inhabitants are not healthy, so many dying, as young children,

of a disease locally known as the ‘eight day sickness,’ a disease
which generally attacks them on the eighth or ninth day after birth,
and mostly proves fatal in the course of a day or two. From this and
other causes, including falls from cliffs, the population has remained
nearly stationary, as is evidenced by the fact that for the last
hundred years the inhabitants have averaged under a hundred.
Indeed, at one time, in 1724, small-pox attacked the islanders, being
imported by one of them on his return from a visit to Harris, and all
the adults died except four, who were left to take care of twenty-six
orphans, all that were left of twenty-four families.

Lying out of the ordinary track of boats, even of yachts, it is, even
now, seldom visited, and in the last century no one except the
steward of Macleod (whose family have been the possessors of St.
Kilda for hundreds of years), who made an annual pilgrimage to
collect the rent, ever came near the place. Its loneliness was
proverbial, so much so that it was an article of faith that the arrival
of strangers brought with them a kind of influenza called boat-
cough, which was sometimes fatal. This singular disease does not
seem to be confined to St. Kilda, for Bates, in ‘The Naturalist on the
River Amazon,’ mentions certain tribes near Ega who are gradually
becoming extinct from a slow fever and cold, which attacks them
after they have been visited by civilised people. And in the ‘Cruise of
H.M.S. Galatea,’ in 1867-68, it says, ‘Tristran d’Acunha is a
remarkably healthy island; but it is a singular fact that any vessel
touching there from St. Helena invariably brings with it a disease
resembling influenza.’
This belief is amusingly illustrated in Boswell’s ‘Journal of a Tour to
the Hebrides.’ ‘This evening he (Dr. Johnson) disputed the truth of
what is said as to the people of St. Kilda catching cold whenever
strangers come. “How can there,” said he, “be a physical effect
without a physical cause?” He added, laughing, “The arrival of a ship
full of strangers would kill them; for, if one stranger gives them one
cold, two strangers must give them two colds, and so on in
proportion.” I wondered to hear him ridicule this, as he had praised
McAulay for putting it in his book,2 saying that it was manly in him
to tell a fact, however strange, if he himself believed it. They said it
was annually proved by Macleod’s steward, on whose arrival all the
inhabitants caught cold. He jocularly remarked, “The steward always
comes to demand something from them, and so they fall a-
coughing. I suppose the people in Skye all take a cold when——”
(naming a certain person) “comes.” They said he only came in
summer. Johnson—“That is out of tenderness to you. Bad weather
and he at the same time would be too much.”’

The first printed account of this poor lonely island is, probably, in a
little book by Donald Monro, High Dean of the Isles,3 1594. He there
says, ‘The inhabitants therof ar simple poor people, scarce learnit in
aney religion, but McCloyd of Herray,4 his stewart, or he quhom he
deputs in sic office, sailes anes in the zeir ther at midsummer, with
some chaplaine to baptize bairns ther, and if they want5 a chaplaine,
they baptize their bairns themselfes.’

At the end of the seventeenth century, when Roderick, the religious

impostor, or fanatic, lived, things spiritual were somewhat improved,
although they only had the annual clerical visit. There were three
chapels on the island, to serve a population of one hundred and
eighty. One was called Christ’s Chapel, hardly discernible from one of
their dwellings, being built and thatched in a similar manner; but it
contained one of their chief treasures, a brass crucifix, which lay
upon an altar therein. They paid no adoration or worship to this, but
it was their most precious possession, being used, as are the gospels
elsewhere, for the purpose of solemn asseveration, and it was also
made use of at marriages and the healing of strife.

The people observed as Holy-days Christmas, Easter, Good Friday,

St. Columba’s Day, and All Saints. They ceased all work at midnight
on Saturday, and kept the Sabbath, in this respect, very strictly, only
resuming their ordinary avocations on Monday morning. They
believed in the Trinity, and in a future state of happiness and misery,
and that God ordains all things. They took great care with their
churchyard, which they fenced round with stone, so that no cattle
should desecrate God’s Acre, and they had a peculiar belief in the
embodiment of spirits, and fancied that they could, at will,
incorporate themselves with the rocks, hills, etc.

Of the three chapels, one only seems to have been used, and this,
not being large enough to accommodate the islanders, the whole of
the inhabitants would assemble, on every Sunday morning, in the
churchyard, and there devoutly say the Lord’s Prayer, the Creed, and
the Ten Commandments. This form of worship was simple enough;
but it seems to have been of recent introduction—i.e., about the
beginning of the seventeenth century; when, somehow or other,
there was a man upon the island who passed for a Roman Catholic
priest, but who was so ignorant that he did not know the Lord’s
Prayer, the Creed, or the Decalogue correctly; and, consequently, he
taught the poor people an incorrect version, but to him they owed
the crucifix, and the observance of the Holy-days before mentioned,
and with this teacher they were content until the year 1641, when
one Coll McDonald, or Ketoch, fled from Ireland, and, with a few
men, landed at St. Kilda, where he lived in amity with the
inhabitants for nearly a year. He rebuked the so-called priest for his
ignorance, and he taught the poor simple folk the correct version of
the text of their very primitive worship—in fine, he was considered
so far superior to the priest, that the natives would fain have
deposed the latter; but this McDonald would not suffer.
Martin Martin,6 writing in 1698, describes the happy condition of the
islanders at that date. ‘The Inhabitants of St. Kilda are much happier
than the generality of Mankind, as being almost the only People in
the World who feel the sweetness of true Liberty: What the
Condition of the People in the Golden Age is feign’d by the Poets to
be, that theirs really is; I mean, in Innocency and Simplicity, Purity,
Mutual Love, and Cordial Friendship, free from solicitous Cares and
anxious Covetousness; from Envy, Deceit, and Dissimulation; from
Ambition and Pride, and the Consequences that attend them. They
are altogether ignorant of the Vices of Foreigners, and governed by
the Dictates of Reason and Christianity, as it was first delivered to
them by those Heroick Souls whose Zeal moved them to undergo
danger and trouble, to plant Religion here in one of the remotest
Corners of the World.’

This Eden, however, was doomed to have its Serpent, and these
simple folk were fated to be led into error by a man who seems to
have been physically above the average of the islanders, for he is
described as ‘a Comely, well-proportioned fellow, Red-hair’d, and
exceeding all the Inhabitants of St. Kilda in Strength, Climbing, &c.’
Naturally he was illiterate, for the means of culture were altogether
lacking in that lonely isle; but he was above his fellows, inasmuch as
he was a poet, and, moreover, he claimed to have the gift of ‘second
sight,’ a pretension which would naturally cause him to be looked up
to by these Gaelic islanders. These qualifications which Roderick (for
such was his name) claimed, naturally pointed to his becoming a
leader of some sort; and he seems to have entered upon his
vocation early in life, for, when we first hear of him in his public
capacity, he was but eighteen years of age.

We have read how strictly the islands kept the Sabbath, and
Roderick seems to have been the first to break through their
customs—by going fishing on that day. As, according to all moral
ethics, something dreadful will surely overtake the Sabbath breaker,
it is comforting to know that Roderick formed no exception to the
rule. One Sunday he committed the heinous and, hitherto, unknown
sin of fishing—and, on his return, he declared that, as he was
coming home, a ‘Man, dressed in a Cloak and Hat,’ suddenly
appeared in the road before him. Needless to say, this apparition
frightened him, and he fell upon his face before the supernatural
being, but the Man desired him not to be afraid, for he was John the
Baptist, who had come specially from Heaven, the bearer of good
tidings to the inhabitants of St. Kilda, and with a divine commission
to instruct Roderick in religious matters, which instruction he was to
impart to his neighbours for their spiritual welfare.

Roderick diffidently objected to thus being made a medium, and

alleged his incapacity to receive such revelations and act upon them;
but the pseudo-saint cheered him, and bade him be of good
courage, declaring that he would immediately make him fit for his
predestined purpose, and, according to the poor fanatic’s account,
gave him the following instructions:

It was to be of primary importance, and as a visible sign of their

belief, that his followers should observe Friday as a strict fast—so
strict, indeed, that not a particle of food of any description must
pass their lips on that day, nor might they even indulge in a pinch of
snuff—a small luxury which they dearly loved. He next promulgated
the comforting assurance that many of the deceased islanders were
Saints in Heaven, and there interceded for those living; that
everyone had his own particular advocate, and, on the anniversary
of the day peculiar to each Saint, his protégé on earth was to make
a feast to his neighbours of the very best of his substance, such as
mutton, fowls, &c., Roderick, of course, to be the chief and
honoured guest on the occasion.

A sheep was to be sacrificed on the threshold of each house by

every family (presumably only once a year), and this was to be done
in a specially cruel manner, for no knife was to touch it, but its throat
was to be hacked with the crooked spades they used in husbandry,
whose edges were about half-an-inch thick. This was to be done at
night, but no one might partake of the mutton that night under
penalty of similarly slaughtering a sheep the next day for every
person that had eaten of it. It is difficult to see what was his object
in these ordinances—except to make sure of good living at the
expense of his poor dupes, who, if they turned refractory, and
disobeyed his injunctions, were threatened with the most awful
Judgment to come.

That he was keen enough in his own interests is exemplified in one

of his promulgations. He picked out a bush upon a rising ground,
which he christened ‘John the Baptist’s Bush,’ for there, he declared,
the Saint had appeared to him; and this he ordered should be holy
ground, which must never be defiled by the tread of sheep or cattle.
He also built a wall—certainly not a high one—round it: and should,
by chance, any unhappy sheep, in the lightsomeness of its heart, or
succumbing to the temptation of the herbage, overleap this wall,
and dare to browse upon the sacred soil, it was staightway to be
slain—and Roderick and its owner were to eat its carcase. But, as
the Saint evidently foresaw that some stiff-necked, and not properly-
converted proselyte, might object to this disposition of his personal
property and might refuse to have the sheep slaughtered, he
commanded that such a recusant should be Anathema, cast out, and
excluded from all fellowship, until such time as he saw the error of
his ways, recanted, and expiated his sin by permitting the sacrifice.

For discipline must be maintained in a religious body, as well as in a

purely secular society; and Roderick had no intention of having his
authority disputed. For minor offences he had a cheerful penance.
No matter what was the weather, the sinner must strip, and
forthwith walk or jump into the water, there to stand until the
divinely-inspired one chose to release him, and, if more than one
were thus punished at the same time, they were to beguile the
moments, and somewhat increase their penance, by pouring cold
water upon each other’s heads.

He was for no half-measures. This new Divine revelation must

thoroughly supersede and root out the old superstitions; so he
forbade the use of the Lord’s Prayer, the Creed, and the Ten
Commandments—the whole formulary of the islanders’ simple faith
—and substituted forms of his own. His prayers are described as
rhapsodical productions, in which, in spite of the abolition of the old
form of worship, he introduced the names of God, our Saviour, and
the immaculate Virgin, together with words unintelligible either to
himself or his hearers, but which he declared to have received direct
from the Baptist, and delivered to his hearers, as in duty bound.

He kept up his connection with St. John, and used to assert that
every night, when the people were assembled, he heard a voice,
saying, ‘Come you out, and then he lost all control over himself, and
was constrained to go. Then would the Baptist meet him, and
instruct him in what he was to say to the people. St. John evidently
expected his disciple to exercise all his intelligence, for he would only
say his message once, and never could be got to repeat it. On one
occasion, Roderick could not understand it, or hardly remember a
sentence; so he naturally inquired of the Saint how he was to
behave. He got no comfort, however, only a brusque, ‘Go, you have
it,’ with which he was fain to be content, and, wonderful to relate, on
his return to his flock, he remembered every word he had been told,
and could retail it fluently—but, as a rule, his discourses were
discursive, and apt to send his auditors to sleep.

Naturally the women flocked to him, and he took them specially

(some said too specially) under his protection. To them he revealed
that, if they followed him faithfully, eternal bliss should be their
portion, and that they should go to heaven in glorious state, riding
upon milk-white steeds. For them he exercised his poetic talents (for
he composed long, rhapsodical rhymes, which he called psalms, and
which were sung by his flock), and he taught them a devout hymn,
called the ‘Virgin Mary’s,’ which he declared she had sent specially to
them, and that it was of such wonderful efficacy, that whoever could
repeat it by heart would not die in child-bearing; but, of course, so
valuable a gift could not be imparted gratis, so every scholar was
mulcted in a sheep before she was instructed in the potent hymn.
Yet, as with many another, a woman was the primary cause of his
downfall. It was his behaviour to a woman that first opened the eyes
of his deluded followers, and showed them that their idol was
fallible, and that his feet were ‘part of iron, and part of clay.’ The
wife of Macleod’s representative found favour in his sight; but, being
a virtuous woman, she told her husband of the Prophet’s wicked
advances; and these two laid a little trap, into which the
unsuspecting, but naughty, Roderick walked.

It was very simple: the husband hid himself until he judged proper
to appear—confronted the guilty man—spoke burning words of
reproof to him—thoroughly disorganised him, and brought him very
low—made him beg his pardon, and promise he would never so sin
again. But although a hollow peace was patched up between them,
and the injured husband even gave the greatest sign of friendship
possible, according to their notions (i.e., taking Roderick’s place as
sponsor at the baptism of one of his own children), yet the story
leaked out. The Prophet’s father plainly and openly told him he was
a deceiver, and would come to a bad end; and the thinking portion
of the community began to have serious doubts of the Divine origin
of his mission.

These doubts were further confirmed by one or two little facts which
led the people to somewhat distrust his infallibility, especially in one
case in which his cousin-german Lewis was concerned. This man
had an ewe which had brought forth three lambs at one time, and
these wicked sheep actually browsed upon the sacred bush! Of
course we know the Baptist had decreed their slaughter, and Lewis
was promptly reminded of the fact—but he did not see it in that
light. His heart was hard, and his sheep were dear to him. He
argued that, from his point of view, it was unreasonable to kill so
many animals, and inflict such serious damage to their proprietor, for
so trivial a fault—and, besides, he would not. Of course there was
nothing to be done with such an hardened sinner but to carry out
the law, and excommunicate him; which was accordingly done—with
the usual result. The poor simple folk, in their faith, looked for a
speedy and awful judgment to fall upon Lewis and his sheep.

‘But what gave rise

To no little surprise,
Nobody seem’d one penny the worse!’

And then they bethought them that, if it were their own case, they
might as well treat the matter as Lewis had done—seeing he was
none the worse, and four sheep to the good; and so his authority
over them gradually grew laxer and laxer: and, when the steward
paid his annual visit in 1697, they denounced Roderick as an
impostor, and expressed contrition for their own back-slidings.

The chaplain who accompanied the steward, and who was sent over
from Harris by Macleod, purposely to look into this matter, made the
Prophet publicly proclaim himself an impostor, compelled him to
commence with his own hands the destruction of the enclosure
round the sacred bush, and scatter the stones broadcast—and,
finally, the steward, whose word was absolute law to these poor
people, took him away, never to return. The poor credulous dupes,
on being reproved for so easily complying to this impostor, with one
voice answered that what they did was unaccountable; but, seeing
one of their own number and stamp in all respects endued, as they
fancied, with a powerful faculty of preaching so fluently and
frequently, and pretending to converse with John the Baptist, they
were induced to believe in his mission from Heaven, and therefore
complied with his commands without dispute.

Of his ultimate fate nothing is known, the last record of him being
that, after having been taken to Harris, he was brought before the
awful Macleod, to be judged, ‘who, being informed of this Fellow’s
Impostures, did forbid him from that time forward to Preach any
more on pain of Death. This was a great mortification, as well as
disappointment, to the Impostor, who was possessed with a fancy
that Mack-Leod would hear him preach, and expected no less than
to persuade him to become one of his Proselytes, as he has since
confessed.’ He was sent to Skye, where he made public recantation
of his errors, and confessed in several churches that it was the Devil,
and not St. John, with whom he conversed—and, arguing from that
fact, he probably was docile, and lived the remainder of his life in
Skye—a harmless lunatic.

In October, 1885, public attention was particularly directed to St.

Kilda, and the story cannot be better told than by reproducing some
contemporary newspaper paragraphs.

Morning Post, October 9, 1885.—‘A letter has been received by

Principal Rainy, Edinburgh, and has been forwarded to the Home
Secretary from St. Kilda. The letter was found on the shore of Harris,
having been floated from St. Kilda in a little boat made of a piece of
plank. The letter was written by the clergyman of St. Kilda, by
direction of the islanders, asking that the Government should be
informed that their corn, barley, and potatoes were destroyed by a
great storm, in the hope that Government would send a supply of
corn-seed, barley, and potatoes, as the crop was quite useless.’

Ibid, October 21, 1885.—‘The steamer from Glasgow, carrying

supplies to the starving people of St. Kilda, reached the island on
Monday, and safely landed the stores. The islanders were in good
health, but their crops have been swept away, and, but for the
supplies sent by the steamer, they would have been in very perilous
straits for food. Intelligence of the distress of St. Kilda was first
made known by bottles thrown into the sea.’

Times, April 8, 1886.—‘A Parliamentary paper has been issued

containing a report of Mr. Malcolm McNeill, inspecting officer of the
Board of Supervision, on the alleged destitution in the island of St.
Kilda, in October, 1885, with supplementary reports by Lieutenant
Osborne, R.N., commanding officer, and by the medical officer of
H.M.S. Jackal. The report shows that, news from St. Kilda having
reached Harris by means of letters enclosed in a small boat a yard
long, found on the shore, to the effect that the corn, barley, and
potatoes of the inhabitants had been destroyed by a great storm
that had passed over the island early in September, and that, in
consequence, the crofters of St. Kilda were suffering great
privations, a steamer, the Hebridean, was despatched from Glasgow
to the island with stores on the 13th of October, and, by
arrangement with the Admiralty, H.M.S. Jackal, conveying Mr.
McNeill, left Rothesay Bay for St. Kilda on Wednesday, October 21,
1885. Mr. McNeill reported that, so far from being destitute, the
inhabitants of the island were amply, indeed luxuriously, supplied
with food, and in possession of sums of money said to average not
less than £20 a family. Dr. Acheson, of H.M.S. Jackal, reported that
the inhabitants of St. Kilda were well-clad and well-fed, being much
better off in these respects than the peasants in many other parts of
Great Britain.’

Another newspaper paragraph not only confirms this, but adds to

our knowledge of the island and its inhabitants. ‘Mr. Malcolm McNeill
... reported on the 24th of October that the population of St. Kilda—
seventy-seven souls in all—were amply, “indeed, luxuriously,”
supplied with food for the winter. The supplies included sheep,
fulmar, solan geese, meal, potatoes, milk, fish, tea, and sugar; and a
large sum of money, said to average not less than £20 a family, was
known to be hoarded in the island—a large profit being derived from
tourists. Mr. McNeill states that a former emigrant, who returned
from Australia for a few months in 1884, spread discontent among
the people, who now showed a strong desire to emigrate, and in this
he suggested that the Government should assist them. Dr. Acheson
of the Jackal, reporting on visits paid both then and in 1884, notes
that the people seemed to be better clad and fed than the peasants
of many other parts of Great Britain. He was struck by the
comparatively large number of infirm persons—by the large number
of women compared with men, and by the comparatively small
number of children. The food was abundant, but lacked variety; was
rather indigestible, and was nearly devoid of vegetables for six
months each year. He saw no signs of vinegar, pepper, mustard,
pickles, or other condiments, but there was a great liking for tobacco
and spirits. The diet he pronounces quite unfit for children, aged
persons, or invalids; and, to remedy this, he suggests that an
endeavour should be made to grow cabbages, turnips, carrots, and
other vegetables on the island; that fowls should be introduced, and
that pressed vegetables and lime juice might be issued when no
fresh vegetables are procurable. Judging from the amount of
clothing worn, the doctor thinks the people are more likely to suffer
from excess than from the other extreme, for, on September 14th,
1884, with the thermometer sixty-eight degrees Fahrenheit in the
shade, he found a healthy adult male wearing “a thick tweed
waistcoat, with flannel back and sleeves, two thick flannel
undervests, tweed trousers, a flannel shirt, flannel drawers, boots,
and stockings, Tam o’ Shanter cap, and a thick, scarlet worsted
muffler around his neck.” The furniture he found scanty, and very
rough, and the houses very dirty. St. Kilda is not a desirable retreat,
for Dr. Acheson reports that at present there are no games nor
music in the island, and—strangest fact of all in this official
document—“whistling is strictly forbidden.”’
 A FASHIONABLE LADY’S LIFE.

HERE is a little poem by Dean Swift, published by him in

Dublin, in 1728, and reprinted in London, in 1729. Its
price was only fourpence, and it is called, ‘The Journal
of a Modern Lady, in a Letter to a Person of Quality.’ It is
so small, that it is absolutely lost in the Dean’s
voluminous works, yet it is very amusing, and, as far as I can judge
(having made an especial study of the Social Life of the Eighteenth
Century), it is not at all exaggerated; and for this reason I have
ventured to reproduce it. It is borne out in similar descriptions both
in the early and latter portions of the century; as, for instance, in
‘The English Lady’s Catechism,’ 1703, of which the following is a
portion:

HOW DO YOU EMPLOY YOUR TIME NOW?

‘I lie in Bed till Noon, dress all the Afternoon, Dine in the Evening,
and Play at Cards till Midnight.’

‘How do you spend the Sabbath?’

‘In Chit-Chat.’

‘What do you talk of?’

‘New Fashions and New Plays.’

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