Diggity-Dalgety’s forebears must have been exposed to foreign influences, for she interlards her culinary conversation with French terms, and we have discovered that this is quite common. A ‘jigget’ of mutton is of course a gigot, and we have identified an ‘ashet’ as an assiette. The ‘petticoat tails’ she requested me to buy at the confectioner’s were somewhat more puzzling, but when they were finally purchased by Susanna Crum they appeared to be ordinary little cakes; perhaps, therefore, petits gastels, since gastel is an old form of gateau, as was bel for beau. Susanna, on her part, speaks of the wardrobe in my bedroom as an ‘awmry.’ It certainly contains no weapons, so cannot be an armoury, and we conjecture that her word must be a corruption of armoire.
“That was a remarkable touch about the black-faced chop,” laughed Salemina, when Miss Diggity-Dalgety had retired; “not that I believe they ever say it.”
“I am sure they must,” I asserted stoutly, “for I passed a flesher’s on my way home, and saw a sign with ‘Prime Black-Faced Mutton’ printed on it. I also saw ‘Fed Veal,’ but I forgot to ask the cook for it.”
“We ought really to have kept house in Edinburgh,” observed Francesca, looking up from the Scotsman. “One can get a ‘self-contained residential flat’ for twenty pounds a month. We are such an enthusiastic trio that a self-contained flat would be everything to us; and if it were not fully furnished, here is a firm that wishes to sell a ‘composite bed’ for six pounds, and a ‘gent’s stuffed easy’ for five. Added to these inducements there is somebody who advertises that parties who intend ‘displenishing’ at the Whit Term would do well to consult him, as he makes a specialty of second-handed furniture and ‘cyclealities.’ What are ‘cyclealities,’ Susanna?” (She had just come in with coals.)
“I cudna say, mam.”
“Thank you; no, you need not ask Mrs. M’Collop; it is of no consequence.”
Susanna Crum is a most estimable young woman, clean, respectful, willing, capable, and methodical, but as a Bureau of Information she is painfully inadequate. Barring this single limitation she seems to be a treasure-house of all good practical qualities; and being thus clad and panoplied in virtue, why should she be so timid and self-distrustful?
She wears an expression which can mean only one of two things: either she has heard of the national tomahawk and is afraid of violence on our part, or else her mother was frightened before she was born. This applies in general to her walk and voice and manner, but is it fear that prompts her eternal ‘I cudna say,’ or is it perchance Scotch caution and prudence? Is she afraid of projecting her personality too indecently far? Is it the indirect effect of heresy trials on her imagination? Does she remember the thumbscrew of former generations? At all events, she will neither affirm nor deny, and I am putting her to all sorts of tests, hoping to discover finally whether she is an accident, an exaggeration, or a type.
Salemina thinks that our American accent may confuse her. Of course she means Francesca’s and mine, for she has none; although we have tempered ours so much for the sake of the natives, that we can scarcely understand each other any more. As for Susanna’s own accent, she comes from the heart of Aberdeenshire, and her intonation is beyond my power to reproduce.
We naturally wish to identify all the national dishes; so, “Is this cockle soup, Susanna?” I ask her, as she passes me the plate at dinner.
“I cudna say.”
“This vegetable is new to me, Susanna; is it perhaps sea-kale?”
“I canna say, mam.”
Then finally, in despair, as she handed me a boiled potato one day, I fixed my searching Yankee brown eyes on her blue-Presbyterian, non-committal ones, and asked, “What is this vegetable, Susanna?”
In an instant she withdrew herself, her soul, her ego, so utterly that I felt myself gazing at an inscrutable stone image, as she replied, “I cudna say, mam.”
This was too much! Her mother may have been frightened, very badly frightened, but this was more that I could endure without protest. The plain boiled potato is practically universal. It is not only common to all temperate climates, but it has permeated all classes of society. I am confident that the plain boiled potato has been one of the chief constituents in the building up of that frame in which Susanna Crum conceals her opinions and emotions. I remarked, therefore, as an, apparent afterthought, “Why, it is a potato, is it not, Susanna?”
What do you think she replied, when thus hunted into a corner, pushed against a wall, driven to the very confines of her personal and national liberty? She subjected the potato to a second careful scrutiny, and answered, “I wudna say it’s no’!”
Now there is no inherited physical terror in this. It is the concentrated essence of intelligent reserve, caution, and obstinacy; it is a conscious intellectual hedging; it is a dogged and determined attempt to build up barriers of defence between the questioner and the questionee: it must be, therefore, the offspring of the catechism and the heresy trial.
Once again, after establishing an equally obvious fact, I succeeded in wringing from her the reluctant admission, “It depends,” but she was so shattered by the bulk and force of this outgo, so fearful that in some way she had imperilled her life or reputation, so anxious concerning the effect that her unwilling testimony might have upon unborn generations, that she was of no real service the rest of the day.
I wish that the Lord Advocate, or some modern counterpart of Braxfield, the hanging judge, would summon Susanna Crum as a witness in an important case. He would need his longest plummet to sound the depths of her consciousness.
I have had no legal experience, but I can imagine the scene.
“Is the prisoner your father, Susanna Crum?”
“I cudna say, my lord.”
“You have not understood the question, Susanna. Is the prisoner your father?”
“I cudna say, my lord.”
“Come, come, my girl! you must answer the questions put you by the court. You have been an inmate of the prisoner’s household since your earliest consciousness. He provided you with food, lodging, and clothing during your infancy and early youth. You have seen him on annual visits to your home, and watched him as he performed the usual parental functions for your younger brothers and sisters. I therefore repeat, is the prisoner your father, Susanna Crum?”
“I wudna say he’s no’, my lord.”
“This is really beyond credence! What do you conceive to be the idea involved in the word ‘father,’ Susanna Crum?”
“It depends, my lord.”
And this, a few hundred years earlier, would have been the natural and effective moment for the thumbscrews.
I do not wish to be understood as defending these uncomfortable appliances. They would never have been needed to elicit information from me, for I should have spent my nights inventing matter to confess in the daytime. I feel sure that I should have poured out such floods of confessions and retractations that if all Scotland had been one listening ear it could not have heard my tale. I am only wondering if, in the extracting of testimony from the common mind, the thumbscrew might not have been more necessary with some nations than with others.
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