The Reformation swept away many of the corruptions of the church of Rome; but the purifying torrent remained itself somewhat tinctured by the superstitious impurities of the soil over which it had passed. The trials of sorcerers and witches, which disgrace our criminal records, become even more frequent after the Reformation of the church; as if human credulity, no longer amused by the miracles of Rome, had sought for food in the traditionary records of popular superstition. A Judaical observation of the precepts of the Old Testament also characterized the Presbyterian reformers. "Thou shalt not suffer a witch to live," was a text, which at once (as they conceived) authorized their belief in sorcery, and sanctioned the penalty which they denounced against it. The Fairies were, therefore, in no better credit after the Reformation than before, being still regarded as actual daemons, or something very little better. A famous divine, Doctor Jasper Brokeman, teaches us, in his system of divinity, "that they inhabit in those places that are polluted with any crying sin, as effusion of blood, or where unbelief or superstitione have gotten the upper hand."—Description of Feroe. The Fairies being on such bad terms with the divines, those, who pretended to intercourse with them, were, without scruple, punished as sorcerers; and such absurd charges are frequently stated as exaggerations of crimes, in themselves sufficiently heinous.

Such is the case in the trial of the noted Major Weir, and his sister; where the following mummery interlards a criminal indictment, too infamously flagitious to be farther detailed: "9th April, 1670. Jean Weir, indicted of sorceries, committed by her when she lived and kept a school at Dalkeith: that she took employment from a woman, to speak in her behalf to the Queen of Fairii, meaning the Devil; and that another woman gave her a piece of a tree, or root, the next day, and did tell her, that as long as she kept the same, she should be able to do what she pleased; and that same woman, from whom she got the tree, caused her spread a cloth before her door, and set her foot upon it, and to repeat thrice, in the posture foresaid, these words, 'All her losses and crosses go alongst to the doors,' which was truly a consulting with the devil, and an act of sorcery, &c. That after the spirit, in the shape of a woman, who gave her the piece of tree, had removed, she, addressing herself to spinning, and having spun but a short time, found more yarn upon the pirn than could possibly have come there by good means."[A]—Books of Adjournal.

[Footnote A: It is observed in the record, that Major Weir, a man of the most vicious character, was at the same time ambitious of appearing eminently godly; and used to frequent the beds of sick persons, to assist them with his prayers. On such occasions, he put to his mouth a long staff, which he usually carried, and expressed himself with uncommon energy and fluency, of which he was utterly incapable when the inspiring rod was withdrawn. This circumstance, the result, probably, of a trick or habit, appearing suspicious to the judges, the staff of the sorcerer was burned along with his person. One hundred and thirty years have elapsed since his execution, yet no one has, during that space, ventured to inhabit the house of this celebrated criminal.]

Neither was the judgment of the criminal court of Scotland less severe against another familiar of the Fairies, whose supposed correspondence with the court of Elfland seems to have constituted the sole crime, for which she was burned alive. Her name was Alison Pearson, and she seems to have been a very noted person. In a bitter satire against Adamson, Bishop of St Andrews, he is accused of consulting with sorcerers, particularly with this very woman; and an account is given of her travelling through Breadalbane, in the company of the Queen of Faery, and of her descrying, in the court of Elfland, many persons, who had been supposed at rest in the peaceful grave.[A] Among these we find two remarkable personages; the secretary, young Maitland of Lethington, and one of the old lairds of Buccleuch. The cause of their being stationed in Elfland probably arose from the manner of their decease; which, being uncommon and violent, caused the vulgar to suppose that they had been abstracted by the Fairies. Lethington, as is generally supposed, died a Roman death during his imprisonment in Leith; and the Buccleuch, whom I believe to be here meant, was slain in a nocturnal scuffle by the Kerrs, his hereditary enemies. Besides, they were both attached to the cause of Queen Mary, and to the ancient religion; and were thence, probably, considered as more immediately obnoxious to the assaults of the powers of darkness.[B] The indictment of Alison Pearson notices her intercourse with the Archbishop of St Andrews, and contains some particulars, worthy of notice, regarding the court of Elfland. It runs thus: "28th May, 1586. Alison Pearson, in Byrehill, convicted of witchcraft, and of consulting with evil spirits, in the form of one Mr William Simpsone, her cosin, who she affirmed was a gritt schollar, and doctor of medicine, that healed her of her diseases when she was twelve years of age; having lost the power of her syde, and having a familiaritie with him for divers years, dealing with charms, and abuseing the common people by her arts of witchcraft, thir divers years by-past.

[Footnote A:

For oght the kirk culd him forbid, He sped him sone, and gat the thrid; Ane carling of the quene of Phareis, That ewill win geir to elpliyne careis; Through all Brade Abane scho has bene, On horsbak on Hallow ewin; And ay in seiking certayne nightis, As scho sayis with sur silly wychirs: And names out nybours sex or sewin, That we belevit had bene in heawin; Scho said scho saw theme weill aneugh, And speciallie gude auld Balcleuch, The secretar, and sundrie uther: Ane William Symsone, her mother brother, Whom fra scho has resavit a buike For ony herb scho likes to luke; It will instruct her how to tak it, In saws and sillubs how to mak it; With stones that meikle mair can doe, In leich craft, where scho lays them toe: A thousand maladeis scho hes mendit; Now being tane, and apprehendit, Scho being in the bischopis cure, And keipit in his castle sure, Without respect of worldlie glamer, He past into the witches chalmer. Scottish Poems of XVI. Century, Edin. 1801, Vol. II, p. 320.]

[Footnote B: Buccleuch was a violent enemy to the English, by whom his lands had been repeatedly plundered (See Introduction, p. xxvi), and a great advocate for the marriage betwixt Mary and the dauphin, 1549. According to John Knox, he had recourse even to threats, in urging the parliament to agree to the French match. "The laird of Buccleuch," says the Reformer, "a bloody man, with many Gods wounds, swore, they that would not consent should do worse."]

"Item, For banting and repairing with the gude neighbours, and queene of Elfland, thir divers years by-past, as she had confest; and that she had friends in that court, which were of her own blude, who had gude acquaintance of the queene of Elfland, which might have helped her; but she was whiles well, and whiles ill, sometimes with them, a'nd other times away frae them; and that she would be in her bed haille and feire, and would not wytt where she would be the morn; and that she saw not the queene this seven years, and that she was seven years ill handled in the court of Elfland; that, however, she kad gude friends there, and that it was the gude neighbours that healed her, under God; and that she was comeing and going to St Andrews to haile folkes thir many years past.

"Item, Convict of the said act of witchcraft, in as far as she confest that the said Mr William Sympsoune, who was her guidsir sone, born in Stirleing, who was the king's smith, who, when about eight years of age, was taken away by ane Egyptian to Egypt; which Egyptian was a gyant, where he remained twelve years, "and then came home.

"Item, That she being in Grange Muir, with some other folke, she, being sick, lay downe; and, when alone, there came a man to her, clad in green, who said to her, if she would be faithful, he would do her good; but she, being feared, cried out, but naebodye came to her; so she said, if he came in God's name, and for the gude of her saule, it was well; but he gaid away: that he appeared to her another tyme like a lustie man, and many men and women with him; that, at seeing him, she signed herself and prayed, and past with them, and saw them making merrie with pypes, and gude cheir and wine, and that she was carried with them; and that when she telled any of these things, she was sairlie tormentit by them; and that the first time she gaed with them, she gat a sair straike frae one of them, which took all the poustie[A] of her syde frae her, and left ane ill-far'd mark on her syde.

"Item, That she saw the gude neighbours make their sawes[B] with panns and fyres, and that they gathered the herbs before the sun was up, and they came verie fearful sometimes to her, and flaide[C] her very sair, which made her cry, and threatened they would use her worse than before; and, at last, they took away the power of her haile syde frae her, which made her lye many weeks. Sometimes they would come and sitt by her, and promise all that she should never want if she would be faithful, but if she would speak and telle of them, they should murther her; and that Mr William Sympsoune is with them, who healed her, and telt her all things; that he is a young man not six years older than herself, and that he will appear to her before the court comes; that he told her he was taken away by them, and he bidd her sign herself that she be not taken away, for the teind of them are tane to hell everie year.

[Footnote A: Poustie—Power.]

[Footnote B: Sawes—Salves.]

[Footnote C: Flaide—Scared.]

"Item, That the said Mr William told her what herbs were fit to cure every disease, and how to use them; and particularlie tauld, that the Bishop of St Andrews laboured under sindrie diseases, sic as the riples, trembling, feaver, flux, &c. and bade her make a sawe, and anoint several parts of his body therewith, and gave directions for making a posset, which she made and gave him."

For this idle story the poor woman actually suffered death. Yet, notwithstanding the fervent arguments thus liberally used by the orthodox, the common people, though they dreaded even to think or speak about the Fairies, by no means unanimously acquiesced in the doctrine, which consigned them to eternal perdition. The inhabitants of the Isle of Man call them the "good people, and say they live in wilds, and forests, and on mountains, and shun great cities, because of the wickedness acted therein: all the houses are blessed where they visit, for they fly vice. A person would be thought impudently prophane who should suffer his family to go to bed, without having first set a tub, or pail, full of clean water, for those guests to bathe themselves in, which the natives aver they constantly do, as soon as ever the eyes of the family are closed, wherever they vouchsafe to come."—WALDREN's Works, p. 126. There are some curious, and perhaps anomalous facts, concerning the history of Fairies, in a sort of Cock-lane narrative, contained in a letter from Moses Pitt, to Dr Edward Fowler, Lord Bishop of Gloucester, printed at London in 1696, and preserved in Morgan's Phoenix Britannicus, 4to, London 1732.

Anne Jefferies was born in the parish of St Teath, in the county of Cornwall, in 1626. Being the daughter of a poor man, she resided as servant in the house of the narrator's father, and waited upon the narrator himself, in his childhood. As she was knitting stockings in an arbour of the garden, "six small people, all in green clothes," came suddenly over the garden wall; at the sight of whom, being much frightened, she was seized with convulsions, and continued so long sick, that she became as a changeling, and was unable to walk. During her sickness, she frequently exclaimed, "They are just gone out of the window! they are just gone out of the window! do you not see them?" These expressions, as she afterwards declared, related to their disappearing. During the harvest, when every one was employed, her mistress walked out; and dreading that Anne, who was extremely weak and silly, might injure herself, or the house, by the fire, with some difficulty persuaded her to walk in the orchard till her return. She accidentally hurt her leg, and, at her return, Anne cured it, by stroking it with her hand. She appeared to be informed of every particular, and asserted, that she had this information from the Fairies, who had caused the misfortune. After this, she performed numerous cures, but would never receive money for them. From harvest time to Christmas, she was fed by the Fairies, and eat no other victuals but theirs. The narrator affirms, that, looking one day through the key-hole of the door of her chamber, he saw her eating; and that she gave him a piece of bread, which was the most delicious he ever tasted. The Fairies always appeared to her in even numbers; never less than two, nor more than eight, at a time. She had always a sufficient stock of salves and medicines, and yet neither made, nor purchased any; nor did she ever appear to be in want of money. She, one day, gave a silver cup, containing about a quart, to the daughter of her mistress, a girl about four years old, to carry to her mother, who refused to receive it. The narrator adds, that he had seen her dancing in the orchard among the trees, and that she informed him she was then dancing with the Fairies. The report of the strange cures which she performed, soon attracted the attention of both ministers and magistrates. The ministers endeavoured to persuade her, that the Fairies by which she was haunted, were evil spirits, and that she was under the delusion of the devil. After they had left her, she was visited by the Fairies, while in great perplexity; who desired her to cause those, who termed them evil spirits, to read that place of scripture, First Epistle of John,, chap. iv. v. 1,—Dearly beloved, believe not every spirit, but try the spirits, whether they are of God, &c. Though Anne Jefferies could not read, she produced a Bible folded down at this passage. By the magistrates she was confined three months, without food, in Bodmin jail, and afterwards for some time in the house of Justice Tregeagle. Before the constable appeared to apprehend her, she was visited by the Fairies, who informed her what was intended, and advised her to go with him. When this account was given, on May 1, 1696, she was still alive; but refused to relate any particulars of her connection with the Fairies, or the occasion on which they deserted her, lest she should again fall under the cognizance of the magistrates.

Anne Jefferies' Fairies were not altogether singular in maintaining their good character, in opposition to the received opinion of the church. Aubrey and Lily, unquestionably judges in such matters, had a high opinion of these beings, if we may judge from the following succinct and business-like memorandum of a ghost-seer. "Anno 1670. Not far from Cirencester was an apparition. Being demanded whether a good spirit or a bad, returned no answer, but disappeared with a curious perfume, and most melodious twang. M.W. Lilly believes it was a Fairie. So Propertius,

Omnia finierat; tenues secessit in auras, Mansit odor possis scire fuisse Deam!" AUBREY'S Miscellanies, p. 80.

A rustic, also, whom Jackson taxed with magical practices, about 1620, obstinately denied that the good King of the Fairies had any connection with the devil; and some of the Highland seers, even in our day, have boasted of their intimacy with the elves, as an innocent and advantageous connection. One Maccoan, in Appin, the last person eminently gifted with the second sight, professed to my learned and excellent friend, Mr Ramsay, of Ochtertyre, that he owed his prophetic visions to their intervention.

VI. There remains yet another cause to be noticed, which seems to have induced a considerable alteration into the popular creed of England, respecting Fairies. Many poets of the sixteenth century, and, above all, our immortal Shakespeare, deserting the hackneyed fictions of Greece and Rome, sought for machinery in the superstitions of their native country. "The fays, which nightly dance upon the wold," were an interesting subject; and the creative imagination of the bard, improving upon the vulgar belief, assigned to them many of those fanciful attributes and occupations, which posterity have since associated with the name of Fairy. In such employments, as rearing the drooping flower, and arranging the disordered chamber, the Fairies of South Britain gradually lost the harsher character of the dwarfs, or elves. Their choral dances were enlivened by the introduction of the merry goblin Puck,[A] for whose freakish pranks they exchanged their original mischievous propensities. The Fairies of Shakespeare, Drayton, and Mennis, therefore, at first exquisite fancy portraits, may be considered as having finally operated a change in the original which gave them birth.[B]

[Footnote A: Robin Goodfellow, or Hobgoblin, possesses the frolicksome qualities of the French Lutin. For his full character, the reader is referred to the Reliques of Ancient Poetry. The proper livery of this sylvan Momus is to be found in an old play. "Enter Robin Goodfellow, in a suit of leather, close to his body, his hands and face coloured russet colour, with a flail."—Grim, the Collier of Croydon, Act 4, Scene 1. At other times, however, he is presented in the vernal livery of the elves, his associates:

Tim. "I have made "Some speeches, sir, ill verse, which have been spoke "By a green Robin Goodfellow, from Cheapside conduit, "To my father's company." The City Match, Act I, Scene 6.]

[Footnote B: The Fairy land, and Fairies of Spenser, have no connection with popular superstition, being only words used to denote an Utopian scene of action, and imaginary or allegorical characters; and the title of the "Fairy Queen" being probably suggested by the elfin mistress of Chaucer's Sir Thopas. The stealing of the Red Cross Knight, while a child, is the only incident in the poem which approaches to the popular character of the Fairy:

—A Fairy thee unweeting reft; There as thou sleptst in tender swadling band, And her base elfin brood there for thee left: Such men do changelings call, so chang'd by Fairies theft. Book I. Canto 10.]

While the fays of South Britain received such attractive and poetical embellishments, those of Scotland, who possessed no such advantage, retained more of their ancient, and appropriate character. Perhaps, also, the persecution which these sylvan deities underwent, at the instance of the stricter presbyterian clergy, had its usual effect, in hardening their dispositions, or at least in rendering them more dreaded by those among whom they dwelt. The face of the country, too, might have some effect; as we should naturally attribute a less malicious disposition, and a less frightful appearance, to the fays who glide by moon-light through the oaks of Windsor, than to those who haunt the solitary heaths and lofty mountains of the North. The fact at least is certain; and it has not escaped a late ingenious traveller, that the character of the Scottish Fairy is more harsh and terrific than that which is ascribed to the elves of our sister kingdom.—See STODDART'S View of Scenery and Manners in Scotland.

The Fairies of Scotland are represented as a diminutive race of beings, of a mixed, or rather dubious nature, capricious in their dispositions, and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termed Sighan, on which they lead their dances by moon-light; impressing upon the surface the mark of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue; and within which it is dangerous to sleep, or to be found after sun-set. The removal of those large portions of turf, which thunderbolts sometimes scoop out of the ground with singular regularity, is also ascribed to their agency. Cattle, which are suddenly seized with the cramp, or some similar disorder, are said to be elf-shot; and the approved cure is, to chafe the parts affected with a blue bonnet, which, it may be readily believed, often restores the circulation. The triangular flints, frequently found in Scotland, with which the ancient inhabitants probably barbed their shafts, are supposed to be the weapons of Fairy resentment, and are termed elf-arrow heads. The rude brazen battle-axes of the ancients, commonly called celts, are also ascribed to their manufacture. But, like the Gothic duergar, their skill is not confined to the fabrication of arms; for they are heard sedulously hammering in linns, precipices, and rocky or cavernous situations where, like the dwarfs of the mines, mentioned by Georg. Agricola, they busy themselves in imitating the actions and the various employments of men. The brook of Beaumont, for example, which passes, in its course, by numerous linns and caverns, is notorious for being haunted by the Fairies; and the perforated and rounded stones, which are formed by trituration in its channel, are termed, by the vulgar, fairy cups and dishes. A beautiful reason is assigned, by Fletcher, for the fays frequenting streams and fountains. He tells us of

A virtuous well, about whose flowery banks The nimble-footed Fairies dance their rounds, By the pale moon-shine, dipping oftentimes Their stolen children, so to make them free From dying flesh, and dull mortality. Faithful Shepherdess.

It is sometimes accounted unlucky to pass such places, without performing some ceremony to avert the displeasure of the elves. There is, upon the top of Minchmuir, a mountain in Peebles-shire, a spring, called the Cheese Well, because, anciently, those who passed that way were wont to throw into it a piece of cheese, as an offering to the Fairies, to whom it was consecrated.

Like the feld elfen of the Saxons, the usual dress of the Fairies is green; though, on the moors, they have been sometimes observed in heath-brown, or in weeds dyed with the stoneraw, or lichen.[A] They often ride in invisible procession, when their presence is discovered by the shrill ringing of their bridles. On these occasions, they sometimes borrow mortal steeds; and when such are found at morning, panting and fatigued in their stalls, with their manes and tails dishevelled and entangled, the grooms, I presume, often find this a convenient excuse for their situation; as the common belief of the elves quaffing the choicest liquors in the cellars of the rich (see the story of Lord Duffus below), might occasionally cloak the delinquencies of an unfaithful butler.

[Footnote A: Hence the hero of the ballad is termed an "elfin grey."]

The Fairies, beside their equestrian processions, are addicted it would seem, to the pleasures of the chace. A young sailor, travelling by night from Douglas, in the Isle of Man, to visit his sister, residing in Kirk Merlugh, heard the noise of horses, the holla of a huntsman, and the sound of a horn. Immediately afterwards, thirteen horsemen, dressed in green, and gallantly mounted, swept past him. Jack was so much delighted with the sport, that he followed them, and enjoyed the sound of the horn for some miles; and it was not till he arrived at his sister's house that he learned the danger which he had incurred. I must not omit to mention, that these little personages are expert jockeys, and scorn to ride the little Manks ponies, though apparently well suited to their size. The exercise therefore, falls heavily upon the English and Irish horses brought into the Isle of Man. Mr Waldron was assured by a gentleman of Ballafletcher, that he had lost three or four capital hunters by these nocturnal excursions.—WALDRON'S Works, p. 132. From the same author we learn, that the Fairies sometimes take more legitimate modes of procuring horses. A person of the utmost integrity informed him, that, having occasion to sell a horse, he was accosted among the mountains by a little gentleman plainly dressed, who priced his horse, cheapened him, and, after some chaffering, finally purchased him. No sooner had the buyer mounted, and paid the price, than, he sunk through the earth, horse and man, to the astonishment and terror of the seller; who experienced, however, no inconvenience from dealing with so extraordinary a purchaser.—Ibid. p. 135.

It is hoped the reader will receive, with due respect, these, and similar stories, told by Mr Waldron; for he himself, a scholar and a gentleman, informs us, "as to circles in grass, and the impression of small feet among the snow, I cannot deny but I have seen them frequently, and once thought I heard a whistle, as though in my ear, when nobody that could make it was near me." In this passage there is a curious picture of the contagious effects of a superstitious atmosphere. Waldron had lived so long among the Manks, that he was almost persuaded to believe their legends.

From the History of the Irish Bards, by Mr Walker, and from the glossary subjoined to the lively and ingenious Tale of Castle Rackrent, we learn, that the same ideas, concerning Fairies, are current among the vulgar in that country. The latter authority mentions their inhabiting the ancient tumuli, called Barrows, and their abstracting mortals. They are termed "the good people;" and when an eddy of wind raises loose dust and sand, the vulgar believe that it announces a Fairy procession, and bid God speed their journey.

The Scottish Fairies, in like manner, sometimes reside in subterranean abodes, in the vicinity of human habitations or, according to the popular phrase, under the "door-stane," or threshold; in which situation, they sometimes establish an intercourse with men, by borrowing and lending, and other kindly offices. In this capacity they are termed "the good neighbours,"[A] from supplying privately the wants of their friends, and assisting them in all their transactions, while their favours are concealed. Of this the traditionary story of Sir Godfrey Macculloch forms a curious example.

[Footnote A: Perhaps this epithet is only one example, among many, of the extreme civility which the vulgar in Scotland use towards spirits of a, dubious, or even a determinedly mischievous, nature. The archfiend himself is often distinguished by the softened title of the "good-man." This epithet, so applied, must sound strange to a southern ear; but, as the phrase bears various interpretations, according to the places where it is used, so, in the Scottish dialect, the good-man of such a place signifies the tenant, or life-renter, in opposition to the laird, or proprietor. Hence, the devil is termed the good-man, or tenant, of the infernal regions. In the book of the Universal Kirk, 13th May, 1594, mention is made of "the horrible superstitioune usit in Garioch, and dyvers parts of the countrie, in not labouring a parcel of ground dedicated to the devil, under the title of the Guid-man's Croft." Lord Hailes conjectured this to have been the tenenos adjoining to some ancient Pagan temple. The unavowed, but obvious, purpose of this practice, was to avert the destructive rage of Satan from the neighbouring possessions. It required various fulminations of the General Assembly of the Kirk to abolish a practice bordering so nearly upon the doctrine of the Magi.]

As this Gallovidian gentleman was taking the air on horseback, near his own house, he was suddenly accosted by a little old man, arrayed in green, and mounted upon a white palfrey. After mutual salutation, the old man gave Sir Godfrey to understand, that he resided under his habitation, and that he had great reason to complain of the direction of a drain, or common sewer, which emptied itself directly into his chamber of dais, [A] Sir Godfrey Macculloch was a good deal startled at this extraordinary complaint; but, guessing the nature of the being he had to deal with, he assured the old man, with great courtesy, that the direction of the drain should be altered; and caused it be done accordingly. Many years afterwards, Sir Godfrey had the misfortune to kill, in a fray, a gentleman of the neighbourhood. He was apprehended, tried, and condemned.[B] The scaffold, upon which his head was to be struck off, was erected on the Castle-hill of Edinburgh; but hardly had he reached the fatal spot, when the old man, upon his white palfrey, pressed through the crowd, with the rapidity of lightning. Sir Godfrey, at his command, sprung on behind him; the "good neighbour" spurred his horse down the steep bank, and neither he nor the criminal were ever again seen.

[Footnote A: The best chamber was thus currently denominated in Scotland, from the French dais, signifying that part of the ancient halls which was elevated above the rest, and covered with a canopy. The turf-seats, which occupy the sunny side of a cottage wall, is also termed the dais.]

[Footnote B: In this particular, tradition coincides with the real fact; the trial took place in 1697.]

The most formidable attribute of the elves, was their practice of carrying away, and exchanging, children; and that of stealing human souls from their bodies. "A persuasion prevails among the ignorant," says the author of a MS. history of Moray, "that, in a consumptive disease, the Fairies steal away the soul, and put the soul of a Fairy in the room of it." This belief prevails chiefly along the eastern coast of Scotland, where a practice, apparently of druidical origin, is used to avert the danger. In the increase of the March moon, withies of oak and ivy are cut, and twisted into wreaths or circles, which they preserve till next March. After that period, when persons are consumptive, or children hectic, they cause them to pass thrice through these circles. In other cases the cure was more rough, and at least as dangerous as the disease, as will appear from the following extract:

"There is one thing remarkable in this parish of Suddie (in Inverness-shire), which I think proper to mention. There is a small hill N.W. from the church, commonly called Therdy Hill, or Hill of Therdie, as some term it; on the top of which there is a well, which I had the curiosity to view, because of the several reports concerning it. When children happen to be sick, and languish long in their malady, so that they almost turned skeletons, the common people imagine they are taken away (at least the substance) by spirits, called Fairies, and the shadow left with them; so, at a particular season in summer, they leave them all night themselves, watching at a distance, near this well, and this they imagine will either end or mend them; they say many more do recover than do not. Yea, an honest tenant who lives hard by it, and whom I had the curiosity to discourse about it, told me it has recovered some, who were about eight or nine years of age, and to his certain knowledge they bring adult persons to it; for, as he was passing one dark night, he heard groanings, and coming to the well, he found a man, who had been long sick, wrapped in a plaid, so that he could scarcely move, a stake being fixed in the earth, with a rope, or tedder, that was about the plaid; he had no sooner enquired what he was, but he conjured him to loose him, and out of sympathy he was pleased to slacken that, wherein he was, as I may so speak, swaddled; but, if I right remember, he signified, he did not recover."—Account of the Parish of Suddie, apud Macfarlane's MSS.

According to the earlier doctrine, concerning the original corruption of human nature, the power of daemons over infants had been long reckoned considerable, in the period intervening between birth and baptism. During this period, therefore, children were believed to be particularly liable to abstraction by the Fairies, and mothers chiefly dreaded the substitution of changelings in the place of their own offspring. Various monstrous charms existed in Scotland, for procuring the restoration of a child, which had been thus stolen; but the most efficacious of them was supposed to be, the roasting of the suppositious child upon the live embers, when it was believed it would vanish, and the true child appear in the place, whence it had been originally abstracted.[A]

[Footnote A: Less perilous recipes were sometimes used. The editor is possessed of a small relique, termed by tradition a toad-stone, the influence of which was supposed to preserve pregnant women from the power of daemons, and other dangers incidental to their situation. It has been carefully preserved for several generations, was often pledged for considerable sums of money, and uniformly redeemed, from a belief in its efficacy.]

The most minute and authenticated account of an exchanged child is to be found in Waldron's Isle of Man, a book from which I have derived much legendary information. "I was prevailed upon myself," says that author, "to go and see a child, who, they told me, was one of these changelings, and, indeed, must own, was not a little surprised, as well as shocked, at the sight. Nothing under heaven could have a more beautiful face; but, though between five and six years old, and seemingly healthy, he was so far from being able to walk or stand, that he could not so much as move any one joint; his limbs were vastly long for his age, but smaller than any infant's of six months; his complexion was perfectly delicate, and he had the finest hair in the world. He never spoke nor cried, ate scarce any thing, and was very seldom seen to smile; but if any one called him a fairy-elf, he would frown, and fix his eyes so earnestly on those who said it, as if he would look them through. His mother, or at least his supposed mother, being very poor, frequently went out a chareing, and left him a whole day together. The neighbours, out of curiosity, have often looked in at the window, to see how he behaved while alone; which, whenever they did, they were sure to find him laughing, and in the utmost delight. This made them judge that he was not without company, more pleasing to him than any mortals could be; and what made this conjecture seem the more reasonable, was, that if he were left ever so dirty, the woman, at her return, saw him with a clean face, and his hair combed with the utmost exactness and nicety." P. 128.

Waldron gives another account of a poor woman, to whose offspring, it would seem, the Fairies had taken a special fancy. A few nights after she was delivered of her first child, the family were alarmed by a dreadful cry of "Fire!" All flew to the door, while the mother lay trembling in bed, unable to protect her infant, which was snatched from the bed by an invisible hand. Fortunately the return of the gossips, after the causeless alarm, disturbed the Fairies, who dropped the child, which was found sprawling and shrieking upon the threshold. At the good woman's second accouchement, a tumult was heard in the cow-house, which drew thither the whole assistants. They returned, when they found that all was quiet among the cattle, and lo! the second child had been carried from the bed, and dropped in the middle of the lane. But, upon the third occurrence of the same kind, the company were again decoyed out of the sick woman's chamber by a false alarm, leaving only a nurse, who was detained by the bonds of sleep. On this last occasion, the mother plainly saw her child removed, though the means were invisible. She screamed for assistance to the nurse; but the old lady had partaken too deeply of the cordials which circulate on such joyful occasions, to be easily awakened. In short, the child was this time fairly carried off, and a withered, deformed creature, left in its stead, quite naked, with the clothes of the abstracted infant, rolled in a bundle, by its side. This creature lived nine years, ate nothing but a few herbs, and neither spoke, stood, walked nor performed any other functions of mortality; resembling, in all respects, the changeling already mentioned.—WALDRON'S Works, ibid.

But the power of the Fairies was not confined to unchristened children alone; it was supposed frequently to extend to full grown persons, especially such as, in an unlucky hour, were devoted to the devil by the execration of parents, and of masters;[A] or those who were found asleep under a rock, or on a green hill, belonging to the Fairies, after sun-set; or, finally, to those who unwarily joined their orgies. A tradition existed, during the seventeenth century, concerning an ancestor of the noble family of Duffus, who, "walking abroad in the fields, near to his own house, was suddenly carried away, and found the next day at Paris, in the French king's cellar, with a silver cup in his hand. Being brought into the king's presence, and questioned by him who he was, and how he came thither, he told his name, his country, and the place of his residence; and that, on such a day of the month, which proved to be the day immediately preceding, being in the fields, he heard the noise of a whirlwind, and of voices, crying, 'Horse and Hattock!' (this is the word which the Fairies are said to use when they remove from any place), whereupon he cried, 'Horse and Hattock' also, and was immediately caught up, and transported through the air, by the Fairies, to that place, where, after he had drunk heartily, he fell asleep, and, before he woke, the rest of the company were gone, and had left him in the posture wherein he was found. It is said the king gave him the cup, which was found in his hand, and dismissed him." The narrator affirms, "that the cup was still preserved, and known by the name of the Fairy cup." He adds, that Mr Steward, tutor to the then Lord Duffus, had informed him, "that, when a boy, at the school of Forres, he, and his school-fellows, were upon a time whipping their tops in the church-yard, before the door of the church, when, though the day was calm, they heard a noise of a wind, and at some distance saw the small dust begin to rise and turn round, which motion continued advancing till it came to the place where they were, whereupon they began to bless themselves; but one of their number being, it seems, a little more bold and confident than his companions, said, 'Horse and Hattock, with my top,' and immediately they all saw the top lifted up from the ground, but could not see which way it was carried, by reason of a cloud of dust which was raised at the same time. They sought for the top all about the place where it was taken up, but in vain; and it was found afterwards in the church-yard, on the other side of the church."—This puerile legend is contained in a letter from a learned gentleman in Scotland, to Mr Aubrey, dated 15th March, 1695, published in AUBREY'S Miscellanies, p. 158.

[Footnote A: This idea is not peculiar to the Gothic tribes, but extends to those of Sclavic origin. Tooke (History of Russia, Vol. I. p. 100) relates, that the Russian peasants believe the nocturnal daemon, Kikimora, to have been a child, whom the devil stole out of the womb of its mother, because she had cursed it. They also assert, that if an execration against a child be spoken in an evil hour, the child is carried off by the devil. The beings, so stolen, are neither fiends nor men; they are invisible, and afraid of the cross and holy water; but, on the other hand, in their nature and dispositions they resemble mankind, whom they love, and rarely injure.]

Notwithstanding the special example of Lord Duffus, and of the top, it is the common opinion, that persons, falling under the power of the Fairies, were only allowed to revisit the haunts of men, after seven years had expired. At the end of seven years more, they again disappeared, after which they were seldom seen among mortals. The accounts they gave of their situation, differ in some particulars. Sometimes they were represented as leading a life of constant restlessness, and wandering by moon-light. According to others, they inhabited a pleasant region, where, however, their situation was rendered horrible, by the sacrifice of one or more individuals to the devil, every seventh year. This circumstance is mentioned in Alison Pearson's indictment, and in the Tale of the Young Tamlane, where it is termed, "the paying the kane to hell," or, according to some recitations, "the teind," or tenth. This is the popular reason assigned for the desire of the Fairies to abstract young children, as substitutes for themselves in this dreadful tribute. Concerning the mode of winning, or recovering, persons abstracted by the Fairies, tradition differs; but the popular opinion, contrary to what may be inferred from the following tale, supposes, that the recovery must be effected within a year and a day, to be held legal in the Fairy court. This feat, which was reckoned an enterprize of equal difficulty and danger, could only be accomplished on Hallowe'en, at the great annual procession of the Fairy court.[A] Of this procession the following description is found in Montgomery's Flyting against Polwart, apud Watson's Collection of Scots Poems, 1709, Part III. p. 12.

In the hinder end of harvest, on All-hallowe'en, When our good neighbours dois ride, if I read right. Some buckled on a bunewand, and some on a been, Ay trottand in tronps from the twilight; Some saidled a she-ape, all grathed into green, Some hobland on a hemp-stalk, hovand to the hight; The king of Pharie and his court, with the Elf queen, With many elfish incubus was ridand that night. There an elf on an ape, an unsel begat. Into a pot by Pomathorne; That bratchart in a busse was born; They fand a monster on the morn, War faced nor a cat.

[Footnote A: See the inimitable poem of Hallowe'en:—

"Upon that night, when Fairies light On Cassilis Downan dance; Or o'er the leas, in splendid blaze, On stately coursers prance," &c. Burns.]

The catastrophe of Tamlane terminated more successfully than that of other attempts, which tradition still records. The wife of a farmer in Lothian had been carried off by the Fairies, and, during the year of probation, repeatedly appeared on Sunday, in the midst of her children, combing their hair. On one of these occasions she was accosted by her husband; when she related to him the unfortunate event which had separated them, instructed him by what means he might win her, and exhorted him to exert all his courage, since her temporal and eternal happiness depended on the success of his attempt. The farmer, who ardently loved his wife, set out on Hallow-e'en and, in the midst of a plot of furze, waited impatiently for the procession of the Fairies. At the ringing of the Fairy bridles, and the wild unearthly sound which accompanied the cavalcade, his heart failed him, and he suffered the ghostly train to pass by without interruption. When the last had rode past, the whole troop vanished, with loud shouts of laughter and exultation; among which he plainly discovered the voice of his wife, lamenting that he had lost her for ever.

A similar, but real incident, took place at the town of North Berwick, within the memory of man. The wife of a man, above the lowest class of society, being left alone in the house, a few days after delivery, was attacked and carried off by one of those convulsion fits, incident to her situation. Upon the return of the family, who had been engaged in hay-making, or harvest, they found the corpse much disfigured. This circumstance, the natural consequence of her disease, led some of the spectators to think that she had been carried off by the Fairies, and that the body before them was some elfin deception. The husband, probably, paid little attention to this opinion at the time. The body was interred, and, after a decent time had elapsed, finding his domestic affairs absolutely required female superintendence, the widower paid his addresses to a young woman in the neighbourhood. The recollection, however, of his former wife, whom he had tenderly loved, haunted his slumbers; and, one morning, he came to the clergyman of the parish in the utmost dismay, declaring, that she had appeared to him the preceding night, informed him that she was a captive in Fairy Land, and conjured him to attempt her deliverance. She directed him to bring the minister, and certain other persons, whom she named, to her grave at midnight. Her body was then to be dug up, and certain prayers recited; after which the corpse was to become animated, and fly from them. One of the assistants, the swiftest runner in the parish, was to pursue the body; and, if he was able to seize it, before it had thrice encircled the church, the rest were to come to his assistance, and detain it, in spite of the struggles it should use, and the various shapes into which it might be transformed. The redemption of the abstracted person was then to become complete. The minister, a sensible man, argued with his parishioner upon the indecency and absurdity of what was proposed, and dismissed him. Next Sunday, the banns being for the first time proclaimed betwixt the widower and his new bride, his former wife, very naturally, took the opportunity of the following night to make him another visit, yet more terrific than the former. She upbraided him with his incredulity, his fickleness, and his want of affection; and, to convince him that her appearance was no aerial illusion, she gave suck, in his presence, to her youngest child. The man, under the greatest horror of mind, had again recourse to the pastor; and his ghostly counsellor fell upon an admirable expedient to console him. This was nothing less than dispensing with the further solemnity of banns, and marrying him, without an hour's delay, to the young woman to whom he was affianced; after which no spectre again disturbed his repose.

* * * * *

Having concluded these general observations upon the Fairy superstition, which, although minute, may not, I hope, be deemed altogether uninteresting, I proceed to the more particular illustrations, relating to the Tale of the Young Tamlane.

The following ballad, still popular in Ettrick Forest, where the scene is laid, is certainly of much greater antiquity than its phraseology, gradually modernized as transmitted by tradition, would seem to denote. The Tale of the Young Tamlane is mentioned in the Complaynt of Scotland; and the air, to which it was chaunted, seems to have been accommodated to a particular dance; for the dance of Thorn of Lynn, another variation of Thomalin, likewise occurs in the same performance. Like every popular subject, it seems to have been frequently parodied; and a burlesque ballad, beginning

"Tom o' the Linn was a Scotsman born,"

is still well known.

In a medley, contained in a curious and ancient MS. cantus, penes J.G. Dalyell, Esq., there is an allusion to our ballad:—

"Sing young Thomlin, be merry, be merry, and twice so merry."

In Scottish Songs, 1774, a part of the original tale was published, under the title of Kerton Ha'; a corruption of Carterhaugh; and, in the same collection, there is a fragment, containing two or three additional verses, beginning,

"I'll wager, I'll wager, I'll wager with you," &c.

In Johnson's Musical Museum, a more complete copy occurs, under the title of Thom Linn, which, with some alterations was reprinted in the Tales of Wonder.

The present edition is the most perfect which has yet appeared; being prepared from a collation of the printed copies, with a very accurate one in Glenriddell's MSS., and with several recitals from tradition. Some verses are omitted in this edition, being ascertained to belong to a separate ballad, which will be found in a subsequent part of the work. In one recital only, the well known fragment of the Wee, wee Man, was introduced, in the same measure with the rest of the poem. It was retained in the first edition, but is now omitted; as the editor has been favoured, by the learned Mr Ritson, with a copy of the original poem, of which it is a detached fragment. The editor has been enabled to add several verses of beauty and interest to this edition of Tamlane, in consequence of a copy, obtained from a gentleman residing near Langholm, which is said to be very ancient, though the diction is somewhat of a modern cast. The manners of the Fairies are detailed at considerable length, and in poetry of no common merit.

Carterhaugh is a plain, at the conflux of the Ettrick and Yarrow, in Selkirkshire, about a mile above Selkirk, and two miles below Newark Castle; a romantic ruin, which overhangs the Yarrow, and which is said to have been the habitation of our heroine's father, though others place his residence in the tower of Oakwood. The peasants point out, upon the plain, those electrical rings, which vulgar credulity supposes to be traces of the Fairy revels. Here, they say, were placed the stands of milk, and of water, in which Tamlane was dipped, in order to effect the disenchantment; and upon these spots, according to their mode of expressing themselves, the grass will never grow. Miles Cross (perhaps a corruption of Mary's Cross), where fair Janet waited the arrival of the Fairy train, is said to have stood near the duke of Buccleuch's seat of Bowhill, about half a mile from Carterhaugh. In no part of Scotland, indeed, has the belief in Fairies maintained its ground with more pertinacity than in Selkirkshire. The most sceptical among the lower ranks only venture to assert, that their appearances, and mischievous exploits, have ceased, or at least become infrequent, since the light of the Gospel was diffused in its purity. One of their frolics is said to have happened late in the last century. The victim of elfin sport was a poor man, who, being employed in pulling heather upon Peatlaw, a hill not far from Carterhaugh, had tired of his labour, and laid him down to sleep upon a Fairy ring.—When he awakened, he was amazed to find himself in the midst of a populous city, to which, as well as to the means of his transportation, he was an utter stranger. His coat was left upon the Peatlaw; and his bonnet, which had fallen off in the course of his aerial journey, was afterwards found hanging upon the steeple of the church of Lanark. The distress of the poor man was, in some degree, relieved, by meeting a carrier, whom he had formerly known, and who conducted him back to Selkirk, by a slower conveyance than had whirled him to Glasgow.—That he had been carried off by the Fairies, was implicitly believed by all, who did not reflect, that a man may have private reasons for leaving his own country, and for disguising his having intentionally done so.



THE YOUNG TAMLANE

O I forbid ye, maidens a', That wear gowd on your hair, To come or gae by Carterhaugh; For young Tamlane is there.

There's nane, that gaes by Carterhaugh, But maun leave him a wad; Either goud rings or green mantles, Or else their maidenheid.

Now, gowd rings ye may buy, maidens, Green mantles ye may spin; But, gin ye lose your maidenheid, Ye'll ne'er get that agen.

But up then spak her, fair Janet, The fairest o' a' her kin; "I'll cum and gang to Carterhaugh, "And ask nae leave o' him."

Janet has kilted her green kirtle,[A] A little abune her knee; And she has braided her yellow hair, A little abune her bree.

And when she cam to Carterhaugh, She gaed beside the well; And there she fand his steed standing, But away was himsell.

She hadna pu'd a red red rose, A rose but barely three; Till up and starts a wee wee man, At Lady Janet's knee.

Says—"Why pu' ye the rose, Janet? "What gars ye break the tree? "Or why come ye to Carterhaugh, "Withoutten leave o' me?"

Says—"Carterhaugh it is mine ain; "My daddie gave it me; "I'll come and gang to Carterhaugh, "And ask nae leave o' thee."

He's ta'en her by the milk-white hand, Amang the leaves sae green; And what they did I cannot tell— The green leaves were between.

He's ta'en her by the milk-white hand, Amang the roses red; And what they did I cannot say— She ne'er returned a maid.

When she cam to her father's ha', She looked pale and wan; They thought she'd dried some sair sickness, Or been wi' some leman.

She didna comb her yellow hair, Nor make meikle o' her heid; And ilka thing, that lady took, Was like to be her deid.

Its four and twenty ladies fair Were playing at the ba'; Janet, the wightest of them anes, Was faintest o' them a'.

Four and twenty ladies fair Were playing at the chess; And out there came the fair Janet, As green as any grass.

Out and spak an auld gray-headed knight, Lay o'er the castle wa'— "And ever alas! for thee, Janet, "But we'll be blamed a'!"

"Now haud your tongue, ye auld gray knight! "And an ill deid may ye die! "Father my bairn on whom I will, "I'll father nane on thee."

Out then spak her father dear, And he spak meik and mild— "And ever alas! my sweet Janet, "I fear ye gae with child."

"And, if I be with child, father, "Mysell maun bear the blame; "There's ne'er a knight about your ha' "Shall hae the bairnie's name.

"And if I be with child, father, "'Twill prove a wondrous birth; "For well I swear I'm not wi' bairn "To any man on earth.

"If my love were an earthly knight, "As he's an elfin grey, "I wadna gie my ain true love "For nae lord that ye hae."

She princked hersell and prinn'd hersell, By the ae light of the moon, And she's away to Carterhaugh, To speak wi' young Tamlane.

And when she cam to Carterhaugh, She gaed beside the well; And there she saw the steed standing, But away was himsell.

She hadna pu'd a double rose, A rose but only twae, When up and started young Tamlane, Says—"Lady, thou pu's nae mae!

"Why pu' ye the rose, Janet, "Within this garden grene, "And a' to kill the bonny babe, "That we got us between?"

"The truth ye'll tell to me, Tamlane; "A word ye mauna lie; "Gin ye're ye was in haly chapel, "Or sained[B] in Christentie."

"The truth I'll tell to thee, Janet, "A word I winna lie; "A knight me got, and a lady me bore, "As well as they did thee.

"Randolph, Earl Murray, was my sire, "Dunbar, Earl March, is thine; "We loved when we were children small, "Which yet you well may mind.

"When I was a boy just turned of nine, "My uncle sent for me, "To hunt, and hawk, and ride with him, "And keep him cumpanie.

"There came a wind out of the north, "A sharp wind and a snell; "And a dead sleep came over me, "And frae my horse I fell.

"The Queen of Fairies keppit me, "In yon green hill to dwell; "And I'm a Fairy, lyth and limb; "Fair ladye, view me well.

"But we, that live in Fairy-land, "No sickness know, nor pain; "I quit my body when I will, "And take to it again.

"I quit my body when I please, "Or unto it repair; "We can inhabit, at our ease, "In either earth or air.

"Our shapes and size we can convert, "To either large or small; "An old nut-shell's the same to us, "As is the lofty hall.

"We sleep in rose-buds, soft and sweet, "We revel in the stream; "We wanton lightly on the wind, "Or glide on a sunbeam.

"And all our wants are well supplied, "From every rich man's store, "Who thankless sins the gifts he gets, "And vainly grasps for more.

"Then would I never tire, Janet, "In elfish land to dwell; "But aye at every seven years, "They pay the teind to hell; "And I am sae fat, and fair of flesh, "I fear 'twill be mysell.

"This night is Hallowe'en, Janet, "The morn is Hallowday;

"And, gin ye dare your true love win, "Ye hae na time to stay.

"The night it is good Hallowe'en, "When fairy folk will ride; "And they, that wad their true love win, "At Miles Cross they maun bide."

"But how shall I thee ken, Tamlane? "Or how shall I thee knaw, "Amang so many unearthly knights, "The like I never saw.?"

"The first company, that passes by, "Say na, and let them gae; "The next company, that passes by, "Say na, and do right sae; "The third company, that passes by, "Than I'll be ane o' thae.

"First let pass the black, Janet, "And syne let pass the brown; "But grip ye to the milk-white steed, "And pu' the rider down.

"For I ride on the milk-white steed, "And ay nearest the town; "Because I was a christened knight, "They gave me that renown.

"My right hand will be gloved, Janet, "My left hand will be bare; "And these the tokens I gie thee, "Nae doubt I will be there.

"They'll turn me in your arms, Janet, "An adder and a snake; "But had me fast, let me not pass, "Gin ye wad be my maik.

"They'll turn me in your arms, Janet, "An adder and an ask; "They'll turn me in your arms, Janet, "A bale[C] that burns fast.

"They'll turn me in your arms, Janet, "A red-hot gad o' aim; "But had me fast, let me not pass, "For I'll do you no harm.

"First, dip me in a stand o' milk, "And then in a stand o' water; "But had me fast, let me not pass— "I'll be your bairn's father.

"And, next, they'll shape me in your arms, "A toad, but and an eel; "But had me fast, nor let me gang, "As you do love me weel.

"They'll shape me in your arms, Janet, "A dove, but and a swan; "And, last, they'll shape me in your arms, "A mother-naked man: "Cast your green mantle over me— "I'll be mysell again."

Gloomy, gloomy, was the night, And eiry[D] was the way, As fair Janet, in her green mantle, To Miles Cross she did gae.

The heavens were black, the night was dark, And dreary was the place;

But Janet stood, with eager wish, Her lover to embrace.

Betwixt the hours of twelve and one, A north wind tore the bent; And straight she heard strange elritch sounds Upon that wind which went.

About the dead hour o' the night, She heard the bridles ring; And Janet was as glad o' that, As any earthly thing!

Their oaten pipes blew wondrous shrill, The hemlock small blew clear; And louder notes from hemlock large, And bog-reed struck the ear; But solemn sounds, or sober thoughts, The Fairies cannot bear.

They sing, inspired with love and joy, Like sky-larks in the air; Of solid sense, or thought that's grave, You'll find no traces there.

Fair Janet stood, with mind unmoved, The dreary heath upon; And louder, louder, wax'd the sound, As they came riding on.

Will o' Wisp before them went, Sent forth a twinkling light; And soon she saw the Fairy bands All riding in her sight.

And first gaed by the black black steed, And then gaed by the brown; But fast she gript the milk-white steed, And pu'd the rider down.

She pu'd him frae the milk-white steed, And loot the bridle fa'; And up there raise an erlish[E] cry— "He's won amang us a'!"

They shaped him in fair Janet's arms, An esk[F], but and an adder; She held him fast in every shape— To be her bairn's father.

They shaped him in her arms at last, A mother-naked man; She wrapt him in her green mantle, And sae her true love wan.

Up then spake the Queen o' Fairies, Out o' a bush o' broom— "She that has borrowed young Tamlane, Has gotten a stately groom."

Up then spake the Queen of Fairies, Out o' a bush of rye— "She's ta'en awa the bonniest knight In a' my cumpanie.

"But had I kenn'd, Tamlane," she says, "A lady wad borrowed thee— "I wad ta'en out thy twa gray een, "Put in twa een o' tree.

"Had I but kenn'd, Tamlane," she says, "Before ye came frae hame— "I wad tane out your heart o' flesh, "Put in a heart o' stane.

"Had I but had the wit yestreen, "That I hae coft[G] the day— "I'd paid my kane seven times to hell, "Ere you'd been won away!"

[Footnote A: The ladies are always represented, in Dunbar's Poems, with green mantles and yellow hair. Maitland Poems, Vol. I. p. 45.]

[Footnote B: Sained—Hallowed.]

[Footnote C: Bale—A faggot.]

[Footnote D: Eiry—Producing superstitious dread.]

[Footnote E: Erlish—Elritch, ghastly.]

[Footnote F: Esk—Newt.]

[Footnote G: Coft—Bought.]



NOTES ON THE YOUNG TAMLANE.

Randolph, Earl Murray, was my sire, Dunbar, Earl March, is thine, &c.—P. 185, v. 5.

Both these mighty chiefs were connected with Ettrick Forest, and its vicinity. Their memory, therefore, lived in the traditions of the country. Randolph, earl of Murray, the renowned nephew of Robert Bruce, had a castle at Ha' Guards, in Annandale, and another in Peebles-shire, on the borders of the forest, the site of which is still called Randall's Walls. Patrick of Dunbar, earl of March, is said by Henry the Minstrel, to have retreated to Ettrick Forest, after being defeated by Wallace.

And all our wants are well supplied, From every rich man's store; Who thankless sins the gifts he gets, &c.—P. 187. v. 3.

To sin our gifts, or mercies, means, ungratefully to hold them in slight esteem. The idea, that the possessions of the wicked are most obnoxious to the depredations of evil spirits, may be illustrated by the following tale of a Buttery Spirit, extracted from Thomas Heywood:—

An ancient and virtuous monk came to visit his nephew, an inn-keeper, and, after other discourse, enquired into his circumstances. Mine host confessed, that, although he practised all the unconscionable tricks of his trade, he was still miserably poor. The monk shook his head, and asked to see his buttery, or larder. As they looked into it, he rendered visible to the astonished host an immense goblin, whose paunch, and whole appearance, bespoke his being gorged with food, and who, nevertheless, was gormandizing at the innkeeper's expence, emptying whole shelves of food, and washing it down with entire hogsheads of liquor. "To the depredation of this visitor will thy viands be exposed," quoth the uncle, "until thou shalt abandon fraud, and false reckonings." The monk returned in a year. The host having turned over a new leaf, and given christian measure to his customers, was now a thriving man. When they again inspected the larder, they saw the same spirit, but woefully reduced in size, and in vain attempting to reach at the full plates and bottles, which stood around him; starving, in short, like Tantalus, in the midst of plenty. Honest Heywood sums up the tale thus:

In this discourse, far be it we should mean Spirits by meat are fatted made, or lean; Yet certain 'tis, by God's permission, they May, over goods extorted, bear like sway.

* * * * *

All such as study fraud, and practise evil, Do only starve themselves to plumpe the devill. Hierarchie of the Blessed Angels, p. 577.



ERLINTON. NEVER BEFORE PUBLISHED.

This ballad is published from the collation of two copies, obtained from recitation. It seems to be the rude original, or perhaps a corrupted and imperfect copy, of The Child of Elle, a beautiful legendary tale, published in the Reliques of Ancient Poetry. It is singular, that this charming ballad should have been translated, or imitated, by the celebrated Buerger, without acknowledgment of the English original. As The Child of Elle avowedly received corrections, we may ascribe its greatest beauties to the poetical taste of the ingenious editor. They are in the truest stile of Gothic embellishment. We may compare, for example, the following beautiful verse, with the same idea in an old romance:

The baron stroked his dark-brown cheek, And turned his face aside, To wipe away the starting tear, He proudly strove to hide! Child of Elle.

The heathen Soldan, or Amiral, when about to slay two lovers, relents in a similar manner:

Weeping, he turned his heued awai, And his swerde hit fel to grounde. Florice and Blauncheflour.



ERLINTON.

Erlinton had a fair daughter, I wat he weird her in a great sin,[A] For he has built a bigly bower, An' a' to put that lady in.

An' he has warn'd her sisters six, An' sae has he her brethren se'en, Outher to watch her a' the night, Or else to seek her morn an' e'en.

She hadna been i' that bigly bower, Na not a night, but barely ane, Till there was Willie, her ain true love, Chapp'd at the door, cryin', "Peace within!"

"O whae is this at my bower door, "That chaps sae late, nor kens the gin?"[B] "O it is Willie, your ain true love, "I pray you rise an' let me in!"

"But in my bower there is a wake, "An' at the wake there is a wane;[C] "But I'll come to the green-wood the morn, "Whar blooms the brier by mornin' dawn."

Then she's gane to her bed again, Where she has layen till the cock crew thrice, Then she said to her sisters a', "Maidens, 'tis time for us to rise."

She pat on her back a silken gown, An' on her breast a siller pin, An' she's tane a sister in ilka hand, An' to the green-wood she is gane.

She hadna walk'd in the green-wood, Na not a mile but barely ane, Till there was Willie, her ain true love, Whae frae her sisters has her ta'en.

He took her sisters by the hand, He kiss'd them baith, an' sent them hame, An' he's ta'en his true love him behind, And through the green-wood they are gane.

They hadna ridden in the bonnie green-wood, Na not a mile but barely ane, When there came fifteen o' the boldest knights. That ever bare flesh, blood, or bane.

The foremost was an aged knight, He wore the grey hair on his chin, Says, "Yield to me thy lady bright, "An' thou shalt walk the woods within."

"For me to yield my lady bright "To such an aged knight as thee, "People wad think I war gane mad, "Or a' the courage flown frae me."

But up then spake the second knight, I wat he spake right boustouslie, "Yield me thy life, or thy lady bright, "Or here the tane of us shall die."

"My lady is my warld's meed; "My life I winna yield to nane; "But if ye be men of your manhead, "Ye'll only fight me ane by ane."

He lighted aff his milk-white steed, An' gae his lady him by the head, Say'n, "See ye dinna change your cheer; "Until ye see my body bleed."

He set his back unto an aik, He set his feet against a stane, An' he has fought these fifteen men, An' kill'd them a' but barely ane; For he has left that aged knight, An' a' to carry the tidings hame.

When he gaed to his lady fair, I wat he kiss'd her tenderlie; "Thou art mine ain love, I have thee bought; "Now we shall walk the green-wood free."

[Footnote A: Weird her in a great sin—Placed her in danger of committing a great sin.]

[Footnote B: Gin—The slight or trick necessary to open the door, from engine.]

[Footnote C: Wane—A number of people.]



THE TWA CORBIES.

This poem was communicated to me by Charles Kirkpatrick Sharpe, Esq. jun. of Hoddom, as written down, from tradition, by a lady. It is a singular circumstance, that it should coincide so very nearly with the ancient dirge, called The Three Ravens, published by Mr Ritson, in his Ancient Songs; and that, at the same time, there should exist such a difference, as to make the one appear rather a counterpart than copy of the other. In order to enable the curious reader to contrast these two singular poems, and to form a judgment which may be the original, I take the liberty of copying the English ballad from Mr Ritson's Collection, omitting only the burden and repetition of the first line. The learned editor states it to be given "From Ravencroft's Metismata. Musical phansies, fitting the cittie and country, humours to 3, 4, and 5 voyces, London, 1611, 4to. It will be obvious (continues Mr Ritson) that this ballad is much older, not only than the date of the book, but most of the other pieces contained in it." The music is given with the words, and is adapted to four voices:

There were three rauens sat on a tre, They were as blacke as they might be:

The one of them said to his mate, "Where shall we our breakfast take?"

"Downe in yonder greene field, "There lies a knight slain under his shield;

"His hounds they lie downe at his feete, "So well they their master keepe;

"His haukes they flie so eagerly, "There's no fowle dare come him nie.

"Down there comes a fallow doe, "As great with yong as she might goe,

"She lift up his bloudy hed, "And kist his wounds that were so red.

"She got him up upon her backe, "And carried him to earthen lake.

"She buried him before the prime, "She was dead her selfe ere euen song time.

"God send euery gentleman, "Such haukes, such houndes, and such a leman. Ancient Songs, 1792, p. 155.

I have seen a copy of this dirge much modernized.



THE TWA CORBIES.

As I was walking all alane, I heard twa corbies making a mane; The tane unto the t'other say, "Where sall we gang and dine to-day?"

"In behint yon auld fail[A] dyke, "I wot there lies a new slain knight; "And nae body kens that he lies there, "But his hawk, his hound, and lady fair.

"His hound is to the hunting gane, "His hawk to fetch the wild-fowl hame, "His lady's ta'en another mate, "So we may mak our dinner sweet.

"Ye'll sit on his white hause bane, "And I'll pike out his bonny blue een: "Wi' ae lock o' his gowden hair, "We'll theek[B] our nest when it grows bare.

"Mony a one for him makes mane, "But nane sall ken whare he is gane: "O'er his white banes, when they are bare, "The wind sall blaw for evermair."

[Footnote A: Fail—Turf.]

[Footnote B: Theek—Thatch.]



THE DOUGLAS TRAGEDY.

The ballad of The Douglas Tragedy is one of the few, to which popular tradition has ascribed complete locality. The farm of Blackhouse, in Selkirkshire, is said to have been the scene of this melancholy event. There are the remains of a very ancient tower, adjacent to the farmhouse, in a wild and solitary glen, upon a torrent, named Douglas-burn, which joins the Yarrow, after passing a craggy rock, called the Douglas-craig. This wild scene, now a part of the Traquair estate, formed one of the most ancient possessions of the renowned family of Douglas; for Sir John Douglas, eldest son of William, the first Lord Douglas, is said to have sat, as baronial lord of Douglas-burn, during his father's lifetime, in a parliament of Malcolm Canmore, held at Forfar.—GODSCROFT, Vol. I. p. 20. The tower appears to have been square, with a circular turret at one angle, for carrying up the staircase, and for flanking the entrance. It is said to have derived its name of Blackhouse from the complexion of the lords of Douglas, whose swarthy hue was a family attribute. But, when the high mountains, by which it is inclosed, were covered with heather, which was the case till of late years, Blackhouse must have also merited its appellation from the appearance of the scenery.

From this ancient tower Lady Margaret is said to have been carried by her lover. Seven large stones, erected upon the neighbouring heights of Blackhouse, are shown, as marking the spot where the seven brethren were slain; and the Douglas-burn is averred to have been the stream, at which the lovers stopped to drink: so minute is tradition in ascertaining the scene of a tragical tale, which, considering the rude state of former times, had probably foundation in some real event.

Many copies of this ballad are current among the vulgar, but chiefly in a state of great corruption; especially such as have been committed to the press in the shape of penny pamphlets. One of these is now before me, which, among many others, has the ridiculous error of "blue gilded horn," for "bugelet horn." The copy, principally used in this edition of the ballad, was supplied by Mr Sharpe. The three last verses are given from the printed copy, and from tradition. The hackneyed verse, of the rose and the briar springing from the grave of the lovers, is common to most tragic ballads; but it is introduced into this with singular propriety, as the chapel of St Mary, whose vestiges may be still traced upon the lake, to which it has given name, is said to have been the burial place of Lord William and Fair Margaret. The wrath of the Black Douglas, which vented itself upon the brier, far surpasses the usual stanza:

At length came the clerk of the parish, As you the truth shall hear, And by mischance he cut them down, Or else they had still been there.



THE DOUGLAS TRAGEDY.

"Rise up, rise up, now, Lord Douglas," she says, "And put on your armour so bright; "Let it never be said, that a daughter of thine "Was married to a lord under night.

"Rise up, rise up, my seven bold sons, "And put on your armour so bright, "And take better care of your youngest sister, "For your eldest's awa the last night."

He's mounted her on a milk-white steed, And himself on a dapple grey, With a bugelet horn hung down by his side, And lightly they rode away.

Lord William lookit o'er his left shoulder, To see what he could see, And there he spy'd her seven brethren bold Come riding over the lee.

"Light down, light down, Lady Marg'ret," he said, "And hold my steed in your hand, "Until that against your seven brethren bold, "And your father, I mak a stand."

She held his steed in her milk-white hand, And never shed one tear, Until that she saw her seven brethren fa', And her father hard fighting, who lov'd her so dear.

"O hold your hand, Lord William!" she said, "For your strokes they are wond'rous sair; "True lovers I can get many a ane, "But a father I can never get mair."

O she's ta'en out her handkerchief, It was o' the holland sae fine, And ay she dighted her father's bloody wounds, That ware redder than the wine.

"O chuse, O chuse, Lady Marg'ret," he said, "O whether will ye gang or bide?" "I'll gang, I'll gang, Lord William," she said, "For ye have left me no other guide."

He's lifted her on a milk-white steed, And himself on a dapple grey, With a bugelet horn hung down by his side, And slowly they baith rade away.

O they rade on, and on they rade, And a' by the light of the moon, Until they came to yon wan water, And there they lighted down.

They lighted down to tak a drink Of the spring that ran sae clear; And down the stream ran his gude heart's blood, And sair she gan to fear.

"Hold up, hold up, Lord William," she says, "For I fear that you are slain!" "'Tis naething but the shadow of my scarlet cloak; "That shines in the water sae plain."

O they rade on, and on they rade, And a' by the light of the moon, Until they cam' to his mother's ha' door, And there they lighted down.

"Get up, get up, lady mother," he says, "Get up, and let me in!— "Get up, get up, lady mother," he says, "For this night my fair lady I've win.

"O mak my bed, lady mother," he says, "O mak it braid and deep! "And lay Lady Marg'ret close at my back, "And the sounder I will sleep."

Lord William was dead lang ere midnight, Lady Marg'ret lang ere day— And all true lovers that go thegither, May they have mair luck than they!

Lord William was buried in St Marie's kirk, Lady Margaret in Mary's quire; Out o' the lady's grave grew a bonny red rose, And out o' the knight's a brier.

And they twa met, and they twa plat, And fain they wad be near; And a' the warld might ken right weel, They were twa lovers dear.

But bye and rade the Black Douglas, And wow but he was rough! For he pull'd up the bonny brier, And flang'd in St Mary's loch.



YOUNG BENJIE. NEVER BEFORE PUBLISHED.

In this ballad the reader will find traces of a singular superstition, not yet altogether discredited in the wilder parts of Scotland. The lykewake, or watching a dead body, in itself a melancholy office, is rendered, in the idea of the assistants, more dismally awful, by the mysterious horrors of superstition. In the interval betwixt death and interment, the disembodied spirit is supposed to hover around its mortal habitation, and, if invoked by certain rites, retains the power of communicating, through its organs, the cause of its dissolution. Such enquiries, however are always dangerous, and never to be resorted to unless the deceased is suspected to have suffered foul play, as it is called. It is the more unsafe to tamper with this charm, in an unauthorized manner; because the inhabitants of the infernal regions are, at such periods, peculiarly active. One of the most potent ceremonies in the charm, for causing the dead body to speak, is, setting the door ajar, or half open. On this account, the peasants of Scotland sedulously avoid leaving the door ajar, while a corpse lies in the house. The door must either be left wide open, or quite shut; but the first is always preferred, on account of the exercise of hospitality usual on such occasions. The attendants must be likewise careful never to leave the corpse for a moment alone, or, if it is left alone, to avoid, with a degree of superstitious horror, the first sight of it. The following story, which is frequently related by the peasants of Scotland, will illustrate the imaginary danger of leaving the door ajar. In former times, a man and his wife lived in a solitary cottage, on one of the extensive border fells. One day, the husband died suddenly; and his wife, who was equally afraid of staying alone by the corpse, or leaving the dead body by itself, repeatedly went to the door, and looked anxiously over the lonely moor, for the sight of some person approaching. In her confusion and alarm, she accidentally left the door ajar, when the corpse suddenly started up, and sat in the bed, frowning and grinning at her frightfully. She sat alone, crying bitterly, unable to avoid the fascination of the dead man's eye, and too much terrified to break the sullen silence, till a catholic priest, passing over the wild, entered the cottage. He first set the door quite open, then put his little finger in his mouth, and said the paternoster backwards; when the horrid look of the corpse relaxed, it fell back on the bed, and behaved itself as a dead man ought to do.

The ballad is given from tradition.



YOUNG BENJIE.

Of a' the maids o' fair Scotland, The fairest was Marjorie; And young Benjie was her ae true love, And a dear true love was he.

And wow! but they were lovers dear, And loved fu' constantlie; But ay the mair when they fell out, The sairer was their plea.[A]

And they hae quarrelled on a day, Till Marjorie's heart grew wae; And she said she'd chuse another luve, And let young Benjie gae.

And he was stout,[B] and proud-hearted, And thought o't bitterlie; And he's ga'en by the wan moon-light, To meet his Marjorie.

"O open, open, my true love, "O open, and let me in!" "I dare na open, young Benjie, "My three brothers are within."

"Ye lied, ye lied, ye bonny burd, "Sae loud's I hear ye lie; "As I came by the Lowden banks, "They bade gude e'en to me.

"But fare ye weel, my ae fause love, "That I hae loved sae lang! "It sets[C] ye chuse another love, "And let young Benjie gang."

Then Marjorie turned her round about, The tear blinding her ee,— "I darena, darena, let thee in, "But I'll come down to thee."

Then saft she smiled, and said to him, "O what ill hae I done?" He took her in his armis twa, And threw her o'er the linn.

The stream was strang, the maid was stout, And laith laith to be dang,[D] But, ere she wan the Lowden banks, Her fair colour was wan.

Then up bespak her eldest brother, "O see na ye what I see?" And out then spak her second brother, "Its our sister Marjorie!"

Out then spak her eldest brother, "O how shall we her ken?" And out then spak her youngest brother, "There's a honey mark on her chin."

Then they've ta'en up the comely corpse, And laid it on the ground— "O wha has killed our ae sister, "And how can he be found?

"The night it is her low lykewake, "The morn her burial day, "And we maun watch at mirk midnight, "And hear what she will say."

Wi' doors ajar, and candle light, And torches burning clear; The streikit corpse, till still midnight, They waked, but naething hear.

About the middle o' the night. The cocks began to craw; And at the dead hour o' the night, The corpse began to thraw.

"O wha has done the wrang, sister, "Or dared the deadly sin? "Wha was sae stout, and feared nae dout, "As thraw ye o'er the linn?"

"Young Benjie was the first ae man "I laid my love upon; "He was sae stout and proud-hearted, "He threw me o'er the linn."

"Sall we young Benjie head, sister, "Sall we young Benjie hang, "Or sall we pike out his twa gray een, "And punish him ere he gang?"

"Ye mauna Benjie head, brothers, "Ye mauna Benjie hang, "But ye maun pike out his twa gray een, "And punish him ere he gang.

"Tie a green gravat round his neck, "And lead him out and in, "And the best ae servant about your house "To wait young Benjie on.

"And ay, at every seven year's end, "Ye'll tak him to the linn; "For that's the penance he maun drie, "To scug[E] his deadly sin."

[Footnote A: Plea—Used obliquely for dispute.]

[Footnote B: Stout—Through this whole ballad, signifies haughty.]

[Footnote C: Sets ye—Becomes you—ironical.]

[Footnote D: Dang—defeated.]

[Footnote E: Scug—shelter or expiate.]



LADY ANNE.

This ballad was communicated to me by Mr Kirkpatrick Sharpe of Hoddom, who mentions having copied it from an old magazine. Although it has probably received some modern corrections, the general turn seems to be ancient, and corresponds with that of a fragment, containing the following verses, which I have often heard sung in my childhood:—

She set her back against a thorn, And there she has her young son borne; "O smile nae sae, my bonny babe! "An ye smile sae sweet, ye'll smile me dead."

* * * * *

An' when that lady went to the church, She spied a naked boy in the porch,

"O bonnie boy, an' ye were mine, "I'd clead ye in the silks sae fine." "O mither dear, when I was thine, "To me ye were na half sae kind."

* * * * *

Stories of this nature are very common in the annals of popular superstition. It is, for example, currently believed in Ettrick Forest, that a libertine, who had destroyed fifty-six inhabited houses, in order to throw the possessions of the cottagers into his estate, and who added to this injury, that of seducing their daughters, was wont to commit, to a carrier in the neighbourhood, the care of his illegitimate children, shortly after they were born. His emissary regularly carried them away, but they were never again heard of. The unjust and cruel gains of the profligate laird were dissipated by his extravagance, and the ruins of his house seem to bear witness to the truth of the rhythmical prophecies denounced against it, and still current among the peasantry. He himself died an untimely death; but the agent of his amours and crimes survived to extreme old age. When on his death-bed, he seemed much oppressed in mind, and sent for a clergyman to speak peace to his departing spirit: but, before the messenger returned, the man was in his last agony; and the terrified assistants had fled from his cottage, unanimously averring, that the wailing of murdered infants had ascended from behind his couch, and mingled with the groans of the departing sinner.



LADY ANNE

Fair lady Anne sate in her bower, Down by the greenwood side, And the flowers did spring, and the birds did sing, 'Twas the pleasant May-day tide.

But fair lady Anne on sir William call'd, With the tear grit in her e'e, "O though thou be fause, may heaven thee guard, "In the wars ayont the sea!"

Out of the wood came three bonnie boys, Upon the simmer's morn, And they did sing, and play at the ba', As naked as they were born.

"O seven lang year was I sit here, "Amang the frost and snaw, "A' to hae but ane o' these bonnie boys, "A playing at the ba'."

Then up and spake the eldest boy, "Now listen, thou fair ladie! "And ponder well the read that I tell, "Then make ye a choice of the three.

"'Tis I am Peter, and this is Paul, "And that are, sae fair to see, "But a twelve-month sinsyne to paradise came, "To join with our companie."

"O I will hae the snaw-white boy, "The bonniest of the three." "And if I were thine, and in thy propine,[A] "O what wad ye do to me?"

"'Tis I wad clead thee in silk and gowd, "And nourice thee on my knee." "O mither! mither! when I was thine, "Sic kindness I could na see.

"Before the turf, where I now stand, "The fause nurse buried me; "Thy cruel penknife sticks still in my heart, "And I come not back to thee."

[Footnote A: Propine—Usually gift, but here the power of giving or bestowing.]

* * * * *



LORD WILLIAM

This ballad was communicated to me by Mr James Hogg; and, although it bears a strong resemblance to that of Earl Richard, so strong, indeed, as to warrant a supposition, that the one has been derived from the other, yet its intrinsic merit seems to warrant its insertion. Mr Hogg has added the following note, which, in the course of my enquiries, I have found most fully corroborated.

"I am fully convinced of the antiquity of this song; for, although much of the language seems somewhat modernized, this must be attributed to its currency, being much liked, and very much sung, in this neighbourhood. I can trace it back several generations, but cannot hear of its ever having been in print. I have never heard it with any considerable variation, save that one reciter called the dwelling of the feigned sweetheart, Castleswa."



LORD WILLIAM

Lord William was the bravest knight That dwait in fair Scotland, And, though renowned in France and Spain, Fell by a ladie's hand.

As she was walking maid alone, Down by yon shady wood. She heard a smit[A] o' bridle reins, She wish'd might be for good.

"Come to my arms, my dear Willie, "You're welcome hame to me; "To best o' chear and charcoal red,[B] "And candle burnin' free."

"I winna light, I darena light, "Nor come to your arms at a'; "A fairer maid than ten o' you, "I'll meet at Castle-law."

"A fairer maid than me, Willie! "A fairer maid than me! "A fairer maid than ten o' me, "Your eyes did never see."

He louted owr his saddle lap, To kiss her ere they part, And wi' a little keen bodkin, She pierced him to the heart.

"Ride on, ride on, lord William, now, "As fast as ye can dree! "Your bonny lass at Castle-law "Will weary you to see."