The distinctive features of Scotch Folk-lore are such as might have been expected from a consideration of the characteristics of Scotch scenery. The rugged grandeur of the mountain, the solemn influence of the widespreading moor, the dark face of the deep mountain loch, the babbling of the little stream, seem all to be reflected in the popular tales and superstitions. The acquaintance with nature in a severe, grand, and somewhat terrible form must necessarily have its effect on the human mind, and the Scotch mind and character bear the impress of their natural surroundings. The fairies, the brownies, the bogles of Scotland are the same beings as those with whom the Irish have peopled the hills, the nooks, and the streams of their land, yet how different, how distinguished from their counterparts, how clothed, as it were, in the national dress!
Now it chanced many years since that there lived on the Borders a jolly rattling horse-cowper, who was remarkable for a reckless and fearless temper, which made him much admired and a little dreaded amongst his neighbours. One moonlight night, as he rode over Bowden Moor, on the west side of the Eildon Hills, the scene of Thomas the Rhymer’s prophecies, and often mentioned in his history, having a brace of horses along with him, which he had not been able to dispose of, he met a man of venerable appearance and singularly antique dress, who, to his great surprise, asked the price of his horses, and began to chaffer with him on the subject. To Canobie Dick, for so shall we call our Border dealer, a chap was a chap, and he would have sold a horse to the devil himself, without minding his cloven hoof, and would have probably cheated Old Nick into the bargain. The stranger paid the price they agreed on, and all that puzzled Dick in the transaction was, that the gold which he received was in unicorns, bonnet-pieces, and other ancient coins, which would have been invaluable to collectors, but were rather troublesome in modern currency. It was gold, however, and therefore Dick contrived to get better value for the coin than he perhaps gave to his customer. By the command of so good a merchant, he brought horses to the same spot more than once; the purchaser only stipulating that he should always come by night and alone. I do not know whether it was from mere curiosity, or whether some hope of gain mixed with it, but after Dick had sold several horses in this way, he began to complain that dry bargains were unlucky, and to hint, that since his chap must live in the neighbourhood, he ought, in the courtesy of dealing, to treat him to half a mutchkin.
“You may see my dwelling if you will,” said the stranger; “but if you lose courage at what you see there, you will rue it all your life.”
Dickon, however, laughed the warning to scorn, and having alighted to secure his horse, he followed the stranger up a narrow footpath, which led them up the hills to the singular eminence stuck betwixt the most southern and the centre peaks, and called, from its resemblance to such an animal in its form, the Lucken Hare. At the foot of this eminence, which is almost as famous for witch-meetings as the neighbouring windmill of Kippilaw, Dick was somewhat startled to observe that his conductor entered the hillside by a passage or cavern, of which he himself, though well acquainted with the spot, had never seen nor heard.
“You may still return,” said his guide, looking ominously back upon him; but Dick scorned to show the white feather, and on they went. They entered a very long range of stables; in every stall stood a coal-black horse; by every horse lay a knight in coal-black armour, with a drawn sword in his hand; but all were as silent, hoof and limb, as if they had been cut out of marble. A great number of torches lent a gloomy lustre to the hall, which, like those of the Caliph Vathek, was of large dimensions. At the upper end, however, they at length arrived, where a sword and horn lay on an antique table.
“He that shall sound that horn and draw that sword,” said the stranger, who now intimated that he was the famous Thomas of Ercildoun, “shall, if his heart fail him not, be king over all broad Britain. So speaks the tongue that cannot lie. But all depends on courage, and much on your taking the sword or horn first.”
Dick was much disposed to take the sword, but his bold spirit was quailed by the supernatural terrors of the hall, and he thought to unsheathe the sword first might be construed into defiance, and give offence to the powers of the mountain. He took the bugle with a trembling hand, and blew a feeble note, but loud enough to produce a terrible answer. Thunder rolled in stunning peals through the immense hall; horses and men started to life; the steeds snorted, stamped, ground their bits, and tossed their heads; the warriors sprang to their feet, clashed their armour, and brandished their swords. Dick’s terror was extreme at seeing the whole army, which had been so lately silent as the grave, in uproar, and about to rush on him. He dropped the horn, and made a feeble attempt to seize the enchanted sword; but at the same moment a voice pronounced aloud the mysterious words—
“Woe to the coward, that ever he was born,
Who did not draw the sword before he blew the horn!”
At the same time a whirlwind of irresistible fury howled through the long hall, bore the unfortunate horse-jockey clear out of the mouth of the cavern, and precipitated him over a steep bank of loose stones, where the shepherds found him the next morning, with just breath sufficient to tell his fearful tale, after concluding which he expired.
Coinnach Oer, which means Dun Kenneth, was a celebrated man in his generation. He has been called the Isaiah of the North. The prophecies of this man are very frequently alluded to and quoted in various parts of the Highlands; although little is known of the man himself, except in Ross-shire. He was a small farmer in Strathpeffer, near Dingwall, and for many years of his life neither exhibited any talents, nor claimed any intelligence above his fellows. The manner in which he obtained the prophetic gift was told by himself in the following manner:—
As he was one day at work in the hill casting (digging) peats, he heard a voice which seemed to call to him out of the air. It commanded him to dig under a little green knoll which was near, and to gather up the small white stones which he would discover beneath the turf. The voice informed him, at the same time, that while he kept these stones in his possession, he should be endued with the power of supernatural foreknowledge.
Kenneth, though greatly alarmed at this aerial conversation, followed the directions of his invisible instructor, and turning up the turf on the hillock, in a little time discovered the talismans. From that day forward, the mind of Kenneth was illuminated by gleams of unearthly light; and he made many predictions, of which the credulity of the people, and the coincidence of accident, often supplied confirmation; and he certainly became the most notable of the Highland prophets. The most remarkable and well known of his vaticinations is the following:—“Whenever a M’Lean with long hands, a Fraser with a black spot on his face, a M’Gregor with a black knee, and a club-footed M’Leod of Raga, shall have existed; whenever there shall have been successively three M’Donalds of the name of John, and three M’Kinnons of the same Christian name—oppressors will appear in the country, and the people will change their own land for a strange one.” All these personages have appeared since; and it is the common opinion of the peasantry, that the consummation of the prophecy was fulfilled, when the exaction of the exorbitant rents reduced the Highlanders to poverty, and the introduction of the sheep banished the people to America.
Whatever might have been the gift of Kenneth Oer, he does not appear to have used it with an extraordinary degree of discretion; and the last time he exercised it, he was very near paying dear for his divination.
On this occasion he happened to be at some high festival of the M’Kenzies at Castle Braan. One of the guests was so exhilarated by the scene of gaiety, that he could not forbear an eulogium on the gallantry of the feast, and the nobleness of the guests. Kenneth, it appears, had no regard for the M’Kenzies, and was so provoked by this sally in their praise, that he not only broke out into a severe satire against their whole race, but gave vent to the prophetic denunciation of wrath and confusion upon their posterity. The guests being informed (or having overheard a part) of this rhapsody, instantly rose up with one accord to punish the contumely of the prophet. Kenneth, though he foretold the fate of others, did not in any manner look into that of himself; for this reason, being doubtful of debating the propriety of his prediction upon such unequal terms, he fled with the greatest precipitation. The M’Kenzies followed with infinite zeal; and more than one ball had whistled over the head of the seer before he reached Loch Ousie. The consequences of this prediction so disgusted Kenneth with any further exercise of his prophetic calling, that, in the anguish of his flight, he solemnly renounced all communication with its power; and, as he ran along the margin of Loch Ousie, he took out the wonderful pebbles, and cast them in a fury into the water. Whether his evil genius had now forsaken him, or his condition was better than that of his pursuers, is unknown, but certain it is, Kenneth, after the sacrifice of the pebbles, outstripped his enraged enemies, and never, so far as I have heard, made any attempt at prophecy from the hour of his escape.
Kenneth Oer had a son, who was called Ian Dubh Mac Coinnach (Black John, the son of Kenneth), and lived in the village of Miltoun, near Dingwall. His chief occupation was brewing whisky; and he was killed in a fray at Miltoun, early in the present century. His exit would not have formed the catastrophe of an epic poem, and appears to have been one of those events of which his father had no intelligence, for it happened in the following manner:—
Having fallen into a dispute with a man with whom he had previously been on friendly terms, they proceeded to blows; in the scuffle, the boy, the son of Ian’s adversary, observing the two combatants locked in a close and firm gripe of eager contention, and being doubtful of the event, ran into the house and brought out the iron pot-crook, with which he saluted the head of the unfortunate Ian so severely, that he not only relinquished his combat, but departed this life on the ensuing morning.
THE FAIRIES’ CUPBEARER.
“The lady kilted her kirtle green
A little aboon her knee,
The lady snooded her yellow hair
A little aboon her bree,
And she’s gane to the good greenwood
As fast as she could hie.And first she let the black steed pass,
And syne she let the brown,
And then she flew to the milk-white steed,
And pulled the rider down:
Syne out then sang the queen o’ the fairies,
Frae midst a bank of broom,
She that has won him, young Tamlane,
Has gotten a gallant groom.”Old Ballad.
“The romantic vale of Corriewater, in Annandale, is regarded by the inhabitants, a pastoral and unmingled people, as the last border refuge of those beautiful and capricious beings, the fairies. Many old people yet living imagine they have had intercourse of good words and good deeds with the ‘good folk’; and continue to tell that in the ancient days the fairies danced on the hill, and revelled in the glen, and showed themselves, like the mysterious children of the deity of old, among the sons and daughters of men. Their visits to the earth were periods of joy and mirth to mankind, rather than of sorrow and apprehension. They played on musical instruments of wonderful sweetness and variety of note, spread unexpected feasts, the supernatural flavour of which overpowered on many occasions the religious scruples of the Presbyterian shepherds, performed wonderful deeds of horsemanship, and marched in midnight processions, when the sound of their elfin minstrelsy charmed youths and maidens into love for their persons and pursuits; and more than one family of Corriewater have the fame of augmenting the numbers of the elfin chivalry. Faces of friends and relatives, long since doomed to the battle-trench or the deep sea, have been recognised by those who dared to gaze on the fairy march. The maid has seen her lost lover, and the mother her stolen child; and the courage to plan and achieve their deliverance has been possessed by, at least, one border maiden. In the legends of the people of Corrievale, there is a singular mixture of elfin and human adventure, and the traditional story of the Cupbearer to the Queen of the Fairies appeals alike to our domestic feelings and imagination.
“In one of the little green loops or bends on the banks of Corriewater, mouldered walls, and a few stunted wild plum-trees and vagrant roses, still point out the site of a cottage and garden. A well of pure spring-water leaps out from an old tree-root before the door; and here the shepherds, shading themselves in summer from the influence of the sun, tell to their children the wild tale of Elphin Irving and his sister Phemie; and, singular as the story seems, it has gained full credence among the people where the scene is laid.”
“I ken the tale and the place weel,” interrupted an old Scottish woman, who, from the predominance of scarlet in her apparel, seemed to have been a follower of the camp—“I ken them weel, and the tale’s as true as a bullet to its aim and a spark to powder. O bonnie Corriewater, a thousand times have I pulled gowans on its banks wi’ ane that lies stiff and stark on a foreign shore in a bloody grave;” and, sobbing audibly, she drew the remains of a military cloak over her face, and allowed the story to proceed.
“When Elphin Irving and his sister Phemie were in their sixteenth year, for tradition says they were twins, their father was drowned in Corriewater, attempting to save his sheep from a sudden swell, to which all mountain streams are liable; and their mother, on the day of her husband’s burial, laid down her head on the pillow, from which, on the seventh day, it was lifted to be dressed for the same grave. The inheritance left to the orphans may be briefly described: seventeen acres of plough and pasture land, seven milk cows, and seven pet sheep (many old people take delight in odd numbers); and to this may be added seven bonnet-pieces of Scottish gold, and a broadsword and spear, which their ancestor had wielded with such strength and courage in the battle of Dryfe Sands, that the minstrel who sang of that deed of arms ranked him only second to the Scotts and Johnstones.
“The youth and his sister grew in stature and in beauty. The brent bright brow, the clear blue eye, and frank and blithe deportment of the former gave him some influence among the young women of the valley; while the latter was no less the admiration of the young men, and at fair and dance, and at bridal, happy was he who touched but her hand, or received the benediction of her eye. Like all other Scottish beauties, she was the theme of many a song; and while tradition is yet busy with the singular history of her brother, song has taken all the care that rustic minstrelsy can of the gentleness of her spirit and the charms of her person.”
“Now I vow,” exclaimed a wandering piper, “by mine own honoured instrument, and by all other instruments that ever yielded music for the joy and delight of mankind, that there are more bonnie songs made about fair Phemie Irving than about all other dames of Annandale, and many of them are both high and bonnie. A proud lass maun she be if her spirit hears; and men say the dust lies not insensible of beautiful verse; for her charms are breathed through a thousand sweet lips, and no further gone than yestermorn I heard a lass singing on a green hillside what I shall not readily forget. If ye like to listen, ye shall judge; and it will not stay the story long, nor mar it much, for it is short, and about Phemie Irving.” And, accordingly, he chanted the following rude verses, not unaccompanied by his honoured instrument, as he called his pipe, which chimed in with great effect, and gave richness to a voice which felt better than it could express:—
FAIR PHEMIE IRVING.
Gay is thy glen, Corrie,
With all thy groves flowering;
Green is thy glen, Corrie,
When July is showering;
And sweet is yon wood where
The small birds are bowering,
And there dwells the sweet one
Whom I am adoring.Her round neck is whiter
Than winter when snowing;
Her meek voice is milder
Than Ae in its flowing;
The glad ground yields music
Where she goes by the river;
One kind glance would charm me
For ever and ever.The proud and the wealthy
To Phemie are bowing;
No looks of love win they
With sighing or suing;
Far away maun I stand
With my rude wooing,
She’s a flow’ret too lovely
Too bloom for my pu’ing.Oh were I yon violet
On which she is walking;
Oh were I yon small bird
To which she is talking;
Or yon rose in her hand,
With its ripe ruddy blossom;
Or some pure gentle thought
To be blest with her bosom.
This minstrel interruption, while it established Phemie Irving’s claim to grace and to beauty, gave me additional confidence to pursue the story.
“But minstrel skill and true love-tale seemed to want their usual influence when they sought to win her attention; she was only observed to pay most respect to those youths who were most beloved by her brother; and the same hour that brought these twins to the world seemed to have breathed through them a sweetness and an affection of heart and mind which nothing could divide. If, like the virgin queen of the immortal poet, she walked ‘in maiden meditation fancy free,’ her brother Elphin seemed alike untouched with the charms of the fairest virgins in Corrie. He ploughed his field, he reaped his grain, he leaped, he ran, and wrestled, and danced, and sang, with more skill and life and grace than all other youths of the district; but he had no twilight and stolen interviews; when all other young men had their loves by their side, he was single, though not unsought, and his joy seemed never perfect save when his sister was near him. If he loved to share his time with her, she loved to share her time with him alone, or with the beasts of the field, or the birds of the air. She watched her little flock late, and she tended it early; not for the sordid love of the fleece, unless it was to make mantles for her brother, but with the look of one who had joy in its company. The very wild creatures, the deer and the hares, seldom sought to shun her approach, and the bird forsook not its nest, nor stinted its song, when she drew nigh; such is the confidence which maiden innocence and beauty inspire.
“It happened one summer, about three years after they became orphans, that rain had been for a while withheld from the earth, the hillsides began to parch, the grass in the vales to wither, and the stream of Corrie was diminished between its banks to the size of an ordinary rill. The shepherds drove their flocks to moorlands, and marsh and tarn had their reeds invaded by the scythe to supply the cattle with food. The sheep of his sister were Elphin’s constant care; he drove them to the moistest pastures during the day, and he often watched them at midnight, when flocks, tempted by the sweet dewy grass, are known to browse eagerly, that he might guard them from the fox, and lead them to the choicest herbage. In these nocturnal watchings he sometimes drove his little flock over the water of Corrie, for the fords were hardly ankle-deep; or permitted his sheep to cool themselves in the stream, and taste the grass which grew along the brink. All this time not a drop of rain fell, nor did a cloud appear in the sky.
“One evening, during her brother’s absence with the flock, Phemie sat at her cottage-door, listening to the bleatings of the distant folds and the lessened murmur of the water of Corrie, now scarcely audible beyond its banks. Her eyes, weary with watching along the accustomed line of road for the return of Elphin, were turned on the pool beside her, in which the stars were glimmering fitful and faint. As she looked she imagined the water grew brighter and brighter; a wild illumination presently shone upon the pool, and leaped from bank to bank, and suddenly changing into a human form, ascended the margin, and, passing her, glided swiftly into the cottage. The visionary form was so like her brother in shape and air, that, starting up, she flew into the house, with the hope of finding him in his customary seat. She found him not, and, impressed with the terror which a wraith or apparition seldom fails to inspire, she uttered a shriek so loud and so piercing as to be heard at Johnstone Bank, on the other side of the vale of Corrie.”
An old woman now rose suddenly from her seat in the window-sill, the living dread of shepherds, for she travelled the country with a brilliant reputation for witchcraft, and thus she broke in upon the narrative: “I vow, young man, ye tell us the truth upset and down-thrust. I heard my douce grandmother say that on the night when Elphin Irving disappeared—disappeared I shall call it, for the bairn can but be gone for a season, to return to us in his own appointed time—she was seated at the fireside at Johnstone Bank; the laird had laid aside his bonnet to take the Book, when a shriek mair loud, believe me, than a mere woman’s shriek—and they can shriek loud enough, else they’re sair wranged—came over the water of Corrie, so sharp and shrilling, that the pewter plates dinneled on the wall; such a shriek, my douce grandmother said, as rang in her ear till the hour of her death, and she lived till she was aughty-and-aught, forty full ripe years after the event. But there is another matter, which, doubtless, I cannot compel ye to believe: it was the common rumour that Elphin Irving came not into the world like the other sinful creatures of the earth, but was one of the kane-bairns of the fairies, whilk they had to pay to the enemy of man’s salvation every seventh year. The poor lady-fairy—a mother’s aye a mother, be she elves’ flesh or Eve’s flesh—hid her elf son beside the christened flesh in Marion Irving’s cradle, and the auld enemy lost his prey for a time. Now, hasten on with your story, which is not a bodle the waur for me. The maiden saw the shape of her brother, fell into a faint, or a trance, and the neighbours came flocking in—gang on with your tale, young man, and dinna be affronted because an auld woman helped ye wi ’t.”
on ’t, if ye’ll send over Elphin, I will help him hame with them in the gloaming myself. So, Phemie, woman, be comforted.’