’It fell about the Lammas tide,
When the muirmen win their hay,
The doughty Douglas bound him to ride
Into England, to drive a prey.’

The Battle of Otterburn.

The kindly Scot will not quarrel with the comparative mythologist who tells him that the superstitions embalmed in his ballad minstrelsy are wanderers out of misty times and far countries primitive ideas and beliefs that may have started with his remote ancestors from the heart of the East, to find harbour in the valleys of the Cheviots and the islands of the West, or that have drifted thither with the tide of later inroads. Nor will he greatly protest when the literary historian assures him that the plots and incidents in the popular old rhymes of the frenzies and parlous adventures of love have been borrowed or adapted from the metrical and prose romances of the Middle Ages. He can appreciate in his poetry, as in his pedigree, high and long descent; all the more since, as he flatters himself, whencesoever the seed may have come, it has found kindly soil, and drawn from thence a strength and colour such as few other lands and ballad literatures can match.

But to suggest that not even our Historical Songs of fight and of foray against our ‘auld enemies’ of England are genuine, unalloyed products of the national spirit; to hint that Kinmont Willie, The Outlaw Murray, or The Battle of Otterburn itself is an exotic that were a somewhat dangerous exercise of the art of analytic criticism, in the presence of a Scottish audience. In truth, no poetry of any tongue or land is more powerfully dominated by the sense of locality is more expressive of the manners of the time and mood of the race than those rough Border lays of moonlight rides, on reiving or on rescue bound, and of death fronted boldly in the press of spears or ‘behind the bracken bush.’ These are not tales of the infancy of a people. Scotland had already attained to something of national unity of blood and of sentiment before they came to birth. For generations and centuries she had to keep her head and her bounds against an enemy as watchful and warlike as herself, and many times as strong. Blows were struck and returned, keen and sudden as lightning. The ‘hammer of the Scots,’ wielded by the English kings, had smitten, and under its blows the race had been welded together and wrought to a temper like steel, supple upon occasion to bend, but elastic and unbreakable, and with a sharp cutting edge.

Heroes conquered or fell; and sometimes a minstrel was by to sing the exploit. Patriotism and the joy of combat are leading notes in these Historic Ballads. The annals of Scotland are full of family and clan feuds the quarrels of kites and crows. But, with a fine and true instinct, the best of these ballads avoid taking account of the bickerings in the household. It is when they sing of ’patriot battles won of old,’ where Scot and Southron met, ‘red-wat shod,’ that the strain rises to its clearest, and ’stirs the heart like the sound of a trumpet.’ Nor is it always the events that are most noised in the history-book that are best remembered in the ballads. The old singers and their audiences delighted more in personal episode than in filling a big canvas; their genius was dramatic rather than epic. Hardyknut, with its commemoration of the battle of Largs and the Northmen, although accepted by the literati of the early Georgian era as a genuine ‘antique,’ has long been proved to be an imitative production of Lady Wardlaw’s. The rhyme which the Scottish maidens sang about Bannockburn is lost. The Wallace group of ballads bears plain marks of spurious intermixture, or later composition. There are no traditional verses preserved in popular memory regarding the disasters of Neville’s Cross or of Homildon Hill, where so much good Scots blood soaked an alien sod; or of that shameful day of Solway Moss, about which James the Fifth muttered strange words on his dying-bed. Even the pathetic strain, more lyrical, however, than narrative, in which lament is made for The Flowers o’ the Forest, that were ‘wede awa’’ at Flodden, came two centuries later than the woful battle.

Perhaps it is natural that a warlike people should sing of their triumphs rather than of their defeats and humiliations. But if the old ballads have lost sight of some great landmarks in the country’s chronicle, they have preserved names and incidents which the duller pen of history has forgotten or overlooked. The breath of poetry passes over the Valley of Bones of the national annals, and each knight stands up in his place, a breathing man and a living soul. They are none the less real and living for us because Dry-as-dust has mislaid the vouchers for their birth and their deeds, and cannot fit them into their place in his family trees and chronological tables.

It follows, from the strongly patriotic cast of the ballads of war and fray, that they should have sprung up most rankly on the battle-fields and around the peel-towers of the Borderland. It was on the line of the Tweed and of the Cheviots that the long quarrel was fought out; and thus the Merse, Ettrick Forest, and Teviotdale; the Debateable Land, Liddesdale, and Annan Water became the native countries of the songs of raid and battle. The ’Red Harlaw’ which has had its own homespun bard, although of a different note and fibre from the minstrels of the Border may be said to have ended the struggle for the mastery between Highlands and Lowlands. From thence onward through the age of ballad-making, there were spreaghs and feuds enow upon and within the Highland Line. But, until the time when Jacobitism came to give change of theme and bent, along with change of scene, to the spirit of Scottish romance, none of these local bloodlettings sufficed to inspire a ballad of more than local fame; unless indeed the story drew part of its power to live and to please from other sources besides the mere zest for fighting. In distinction, as we shall see from the typical Border War Lay, in which woman, if her presence is felt at all, is kept in the background, as looker-on or rewarder of the fight, in such Northern tales of raid and spulzie as The Baron of Bracklay, Edom o’ Gordon, The Bonnie House o’ Airlie, or even The Burning o’ Frendraught, she is brought into the heart of the scene and forms an abiding and controlling influence.

In a word, these are at least as much Romantic as Historical Ballads. We suspect that woman’s guile and treachery are at work, as soon as we hear the taunting words of Bracklay’s lady:

’O rise, my bauld Baron,
And turn back your kye,
For the lads o’ Drumwharron
Are driving them bye.’

We are made sure of it, when the minstrel tells us:

’There was grief in the kitchen
But mirth in the ha’;
But the Baron o’ Bracklay
Is dead and awa’.’

And in the assault on the ‘House o’ the Rhodes,’ it is not the wild work of the Gordons on which our thoughts are fixed; it is not even on the Forbeses, riding hard and fast to be in time for rescue:

’Put on, put on, my michty men,
As fast as ye can drie;
For he that ‘s hindmost o’ my men
Will ne’er get good o’ me.’

It is ‘the bonnie face that lies on the grass,’ and Lady Ogilvie, and not her lord or the ‘gleyed Argyll,’ is central figure of the tale of the raid of the Campbells against their hereditary foes in Angus.

As a rule, in those ballads of the Borders whose business is with foray and reprisal, we have none of this disturbing element. The sheer love of adventure, the chance of exchanging ‘hard dunts’ with the Englishmen, is inducement enough for us to follow the lead of the Douglas or Buccleuch across the Waste of Bewcastle or through the wilds of Kidland. The women folks are safe and well defended in the peel-towers, from whence, when the word has gone out to ‘warn the water speedilie,’ the bale-fires flash up the dales from water-foot to well-e’e, and set the hill-crests aflame with the news of the enemy’s coming. They may have given the hint of a toom larder by serving a dish of spurs on the board. They will be the first to welcome home the warden’s men or the moss-troopers if they return with full hands, or to rally them if they have brought nothing back but broken heads. But keeping or breaking the peace on the Borders is a man’s part; and only men mingle in it. Both sides are too accustomed to surprises, and have too many strong fortalices and friends at hand, to give the foe the chance of ‘lifting’ whole families as well as their gear and cattle. The last thing one looks for, then, in the moss-trooping ballads is a strain of tender and pathetic sentiment. The tone is hearty and virile even to boisterousness. The minstrel, like the fighters, revels in hard knocks and rough jests. He has ridden with them probably, and has had the piper’s share of the plunder and whatever else was going. He has heard ’the bows that bauldly ring and the arrows whiddering near him by,’ as he passes through the ‘derke Foreste.’ He took the fell with the other folk in the following of the Scottish warden, and looking down the slope towards Reed Water, witnessed the beginning and end of the skirmish known as The Raid of the Reidswire.

’Be this our folk had taen the fell
And planted pallions there to bide;
We looked down the other side,
And saw them breasting ower the brae
Wi’ Sir John Forster as their guide,
Full fifteen hundred men and mae.’

With strokes, graphic and humorous, he describes how the meeting of the two wardens, ‘begun with merriment and mowes,’ turned to the exchange of such ‘reasons rude’ between Tyndale and Jed Forest, as flights of arrows and ‘dunts full dour.’ Pride was at the bottom of the mischief; pride and the memory of old scores.

’To deal with proud men is but pain;
For either must ye fight or flee,
Or else no answer make again,
But play the beast and let them be.’

And so, when the English raised the question of surrendering a fugitive,

’Carmichael bade them speak out plainlie,
And cloak no cause for ill or good;
The other answering him as vainly,
Began to reckon kin and blood;
He raise, and raxed him where he stood,
And bade him match him wi’ his marrows;
Then Tyndale heard these reason rude,
And they let off a flight of arrows.’

Again, in Kinmont Willie, the flower, with one exception to be named, of the ballads that celebrate the exploits of the ‘ruggers and rivers,’ the singer lets slip, as it were by accident, that he was of the bold and lawless company that broke Carlisle Castell in time of peace. The old lay tingles and glows with the restless untameable courage, the dramatic fire, the grim humour, and the spirit of good fellowship that were characteristic, along with some less admirable qualities, of the old Borderers. The rage, tempered with a dash of Scots caution, of the Bauld Buccleuch when he heard that his unruly countryman had been taken ‘against the truce of border tide’ by the ’fause Sakelde and the keen Lord Scroope’; his device for a rescue that while it would set the Kinmont free, would ‘neither harm English lad nor lass,’ or break the peace between the countries; the keen questionings and adroit replies that passed, like thrust and parry, between the divided bands of the warden’s men and Sakelde himself, who met them successively as they crossed the Debateable Land, until it came to the turn of tongue-tied Dickie o’ Dryhope, who, having never a word ready, ’thrust the lance through his fause bodie,’ all these are told in the most vigorous and graphic style of rough first-hand narrative. And then the story-teller takes up the parable in his own person, and describes how he and his comrades plunged through the flooded Eden, climbed the bank, and through ‘wind and weet and fire and sleet’ came beneath the castle wall:

’We crept on knees and held our breath,
Till we placed the ladders against the wa’;
And sae ready was Buccleuch himsel’
To mount the first before us a’.

He ’s ta’en the watchman by the throat,
And flung him down upon the lead
“Had there not been peace between our lands,
Upon the other side thou ‘dst gaed!"’

In the ‘inner prison’ lay Willie o’ Kinmont, like a wolf in a trap, sleeping soft and waking oft, with thoughts of the gallows, on which he was to swing in the morning, and of his wife and bairns and the ’gude fellows’ in the Debateable Land he was never to see again. But in an instant, at the hail and sight of his friends, the fearless humour of the Border rider comes back to him; mounted, irons and all, on the shoulders of Red Rowan, ‘the starkest man in Teviotdale,’ he must first take farewell of his host, Lord Scroope, with a significant promise that he would ’pay him lodging maill when first they met on the border side.’

’Then shoulder high, with shout and cry,
We bore him down the ladder lang;
At every stride Red Rowan made
I wot the Kinmont’s airns played clang.

“O mony a time,” quo’ Kinmont Willie,
“I ’ve ridden a horse baith wild and wud;
But a rougher beast than Red Rowan
I ween my legs have ne’er bestrode."’

Then comes the wild rush for the Eden, where it flowed from bank to brim, with all Carlisle streaming behind in chase, and the bold plunge of the fugitives into the spate, leaving Lord Scroope staring after them, sore astonished, from the water’s edge:

’"He ‘s either himsel’ a devil frae hell,
Or else his mither a witch maun be;
I wadna’ have ridden that wan water
For a’ the gowd in Christentie."’

History attests the main incidents and characters of Kinmont Willie as true to the facts; and tradition has broidered the story with incidents which the ballad itself does not record. The daughter of the smith, on the road between Longtown and Langholm, used to relate, half a century afterwards, how Buccleuch impatiently thrust his spear through the window to arouse her father and rid Armstrong’s legs from their ‘cumbrous spurs,’ and remembered seeing the rough riders grouped in the outer darkness and streaming with wet. The rescue was one of the latest of the episodes of Border warfare before the Union of the Crowns; and Armstrong of Kinmont himself, besides being a typical specimen of his clan,

’Able men,
Somewhat unruly, and very ill to tame,’

was one of the last of what we may describe as the legitimate line of Border freebooters, before the freebooter became merged in the vulgar thief, as explained quaintly and sympathetically in Scott of Satchells’ rhyme:

’It ’s most clear a freebooter doth live in hazard’s train;
A freebooter ’s a cavalier who ventures life for gain;
But since King James the Sixth to England went,
There has been no cause for grief;
And he that hath transgressed since then,
Is no cavalier, but a thief.’

No doubt many other like exploits of capture and rescue were enacted and recounted on the Borders in the troublous times. Jock o’ the Side and Archie o’ Ca’field read almost like variants of Kinmont Willie. Their heroes, too, are ‘notour lymours and thieves,’ living on or near the margin of the Debateable Land; and he of the Side, in particular, lives in Sir Richard Maitland’s bede-roll of the Liddesdale thieves, as only ‘too well kend’ by his peaceable neighbours,

’A greater thief did never hyde;
He never tyris
For to brek byris,
Owre muir and myris,
Owre gude and guide.’

Both are clapped into ‘prison strang,’ and liberated by a night raid and surprise. But the scene of rescue is shifted from Carlisle to Newcastle in the one case, and to Dumfries Tolbooth in the other. Hobbie Noble, the English outlaw, performs for the redoubtable Jock o’ the Side the service rendered by Red Rowan; and ‘mettled John Hall o’ laigh Teviotdale’ clatters down the Tolbooth stairs with Archie Armstrong of the Calfhill on his back, to mount him on his fleet black mare. And from the safe side of Tyne and of Nith, instead of Eden, they send their jeers and challenges back at the discomfited English pursuers. The old balladists may have mixed up places, names, and incidents in their memories, as they were rather wont to do, and laid skaith or credit at the wrong doors. But while their poetic and dramatic merit may vary, the spirit of the very baldest of these ancient songs is irresistible. The Border reiver may play a foul trick in the game; the Armstrongs, for instance, requited scurvily the services of Hobbie Noble, ’the man that lowsed Jock o’ the Side;’ but the roughest of these tykes, whether they rode behind the Captain of Bewcastle or the Laird of Buccleuch or Ferniehirst, or fought for their own hand, had their own code of honour, and the balladist zealously and jealously measures by it their acts and words. The worst of them had courage; they snap their fingers and laugh in the very teeth of death. Hobbie Noble, with the can of beer at his lips and the rope about his neck, could sing with an approving conscience

’"Now, fare thee well, sweet Mangerton,
For ne’er again I will thee see;
I wad hae betrayed nae man alive
For a’ the gowd in Christentie"’

a farewell that reminds us of that of the Highland cateran, Macpherson, who ‘so rantingly, so dantonly,’ played a spring and danced to it beneath the gallows-tree at Banff, crying out the while against ‘treacherie,’ and broke his fiddle across his knee when none among the crowd would take it from his hand.

Like Sir Lancelot, in the famous eulogy of Sir Ector, these Borderers of old were not only strong men of their hands, but strong also of heart, and ‘true friends to their friends,’ who, since they held the first line of defence of the Kingdom, might be said to embrace, after their own family and clan, their countrymen at large. They might, on occasion, ‘seek their broth in England and in Scotland both.’ But they robbed and slew, when it was possible, with patriotic discrimination. In Johnie Armstrong and The Sang o’ the Outlaw Murray the heroes take credit for their ‘honesty’ and for their services to their country. The former boasts that ’never a Scots wife could have said that e’er I skaithed her ae puir flee’; and the other that he had won Ettrick Forest from the Southron without help from king or noble. Yet the quarrel of both is with the Scottish sovereign, who has come South intent on the exemplary and kingly work of ‘making the rash bush keep the cow’; and, stranger still, it is for the bold-spoken outlaws, and not for the legitimate guardian of Border peace, that the minstrel engages our sympathies.

If we may credit the surmises of Mr. P. Macgregor Chalmers, the Outlaw Murray is none other than the ‘John Morvo,’ the builder who has set an admirable mark of his own upon Melrose Abbey and other ecclesiastical fanes, and, as Sheriff of the Forest, built Newark Castle after he had, in jest or earnest, defied the authority of his patron, King James IV.; perhaps he was even the writer of the ballad. This is a pretty strong order on our faith; although it must be confessed that there is a singular mixture, in this fine old lay, of information on architecture, vénerie, and local ownership of land; and the Outlaw is made to have all the best of the combat of wits and words, and of the bargain with which it ends. ‘Name your lands,’ cries the King, ’where’er they lie, and here I render them to thee’; and the Outlaw promptly responds:

’"Fair Philiphaugh is mine by right,
And Lewinshope still mine shall be,
Newark, Foulshiels, and Tinnis baith,
My bow and arrow purchased me.

And I have native steads to me,
And some by name I do not knaw;
The Hangingshaw and Newark Lee,
And mony mair in the Forest shaw."’

Very different was the guerdon which Johnie Armstrong of Gilnockie got from King James the Fifth, when, in an evil hour, he came with a gallant company from his stronghold in Eskdale to meet that monarch, who had ridden with a strong force into the heart of the moss-troopers’ country, intent on taming the marchmen. Well might the ladies ’look from their loft windows,’ and sigh, ‘God bring our men weel hame again!’ as Johnie, and the six-and-thirty Armstrongs and Elliots in his train, ran their horses through Langholm howm in their haste to welcome their ’lawful king.’ This expedition of 1529 has left its mark on ballad poetry as well as history; through the hanging of Cockburn of Henderland it gave occasion for the Lament of the Border Widow. But no incident in it made deeper impression on the popular memory none seems to have caused more sorrow and reprobation than the stringing up of the Laird of Gilnockie and his followers on the trees at Carlenrig, at the head of Teviot. A ‘Johnie Armstrong’s Dance’ was popular when the Complaynt of Scotland was written twenty years later; and Sir David Lyndsay, in one of his plays, makes his Pardoner hawk about, among his relics of saints, the cords of good hemp that hanged the unlucky laird of Gilnockie Hall, with the commendation that

’Wha’ever beis hangit in this cord
Neidis never to be drowned.’

At the bar of judgment of the balladists, the deed was counted murder:

’Scotland’s heart was ne’er sae wae
To see sae mony brave men die’;

and murder all the less pardonable, since the king who ordered it was himself an inspirer and, as some say, a writer of ballads. As is pointed out in the Border Minstrelsy, the ballad, in its account of the interview between the king and his troublesome subject, follows pretty closely the narrative of Pitscottie. ’What wants that knave that a king should have?’ was the offended remark of James, when he saw the band approaching him in the bravery of their war-gear. And Johnie, when all his appeals and bribes proved to be vain, could also speak a frank word:

’"To seek het water beneath cauld ice,
Surely it is a great follie;
I have asked grace at a graceless face,
But there is nane for my men and me."’

Whatever their misdeeds, Gilnockie and his men had certainly hard measure and short shrift. The king’s courtiers, it is alleged, incited him to make a summary end of the Armstrongs; and he had not the biting answer ready which his father is said to have given to the ’keen laird of Buccleuch,’ when that Border chieftain urged him to ’braid on with fire and sword’ against the Outlaw of Ettrick Forest:

’Now haud thy tongue, Sir Walter Scott,
Nor speak of reif or félonie;
For had every honest man his coo,
A right puir clan thy name would be.’

But when their own clan or dependants made appeal for help or vengeance, none were more prompt with the strong word and deed than the Scotts witness, Kinmont Willie; witness also, Jamie Telfer o’ the Fair Dodhead. When Jamie ran hot-foot to Branksome Hall with the news that the Captain of Bewcastle had ramshackled his house and driven his gear and stock, until

’There was naught left in the Fair Dodhead
But a greeting wife and bairnies three,’

did not Buccleuch start up like an old roused lion?

’"Gar warn the water, braid and wide,
Gar warn it soon and hastilie!
They that winna ride for Telfer’s kye,
Let them never look on the face o’ me!"’

And the chase goes on, from the Dodhead on the Ettrick until, at the fords of the Liddel, the enemy are brought to bay; and we have the fine picture of Auld Wat of Harden, the husband of the ‘Flower of Yarrow,’ and a forebear of the author of Waverley, as he ‘grat for very rage’ when Willie Scott, the son of his chief, lay slain by an English stroke:

’But he ’s ta’en aff his good steel cap,
And thrice he ’s waved it in the air.
The Dinley’s snaw was ne’er mair white
Than the lyart locks of Harden’s hair.’

Vain was the offer by the Bewcastle raiders to men in such mood to take back the cattle that had been lifted:

‘When they cam’ to the Fair Dodhead,
They were a welcome sight to see!
For instead of his ain ten milk-kye,
Jamie Telfer has gotten thirty-and-three.’

Auld Maitland treats of an inroad on the opposite side of the country, of more ancient date and more formidable character. Its hero appears to have been a progenitor of that line of Lethington in East Lothian, and of Thirlstane, in Lauderdale, who, planted firmly on both sides of Lammermuir, produced in after-times warriors, statesmen, and even poets of note. Gavin Douglas places Maitland, with the ‘auld beird grey,’ among the legendary inmates of his ‘Palace of Honour’; and Scott identifies him as a Sir Richard de Mautlant who, in the latter half of the thirteenth century, and probably during the Wars of Independence, held the ancestral lands by Leaderside, on the track of invading armies crossing the Tweed between Coldstream and Melrose, and holding in to Lothian by Soultra Hill. Accordingly, the ballad tells us that the English army, under King Edward, assembled on the Tyne:

’They lighted on the banks of Tweed,
And blew their fires so het,
And fired the Merse and Teviotdale
All in an evening late.

As they flared up o’er Lammermuir
They burned baith up and down,
Until they came to a darksome house,
Some call it Lauder town.’

Many a foray from the same direction followed the same gait, their coming heralded by the bale-fires that flashed the signal from Hume Castle to Edgarhope (wrongly identified by Professor Veitch with Edgerston on Jed Water), and from Edgarhope to Soultra Edge. But memorable above all other Border raids recorded in song or story, is that encounter in which ‘the Douglas and the Percy met,’ and which has inspired perhaps the very finest of the historical ballads of each country. Moot points there are of locality, date, and circumstances; but it is generally accepted that the rhyme known for many centuries in Scotland as The Battle of Otterburn, and the English Chevy Chase are versions, from opposite sides, of one event a skirmish fought in the autumn of 1388 on Rede Water, between a band of Scots, under James, Earl of Douglas, returning home laden with spoil, and a body of English, led by Hotspur, the son of the Earl of Northumberland, in which Douglas was slain and young Harry Percy taken prisoner. It were as hard to decide between the merits of these famous old lays as to award the prize for prowess between the respective champions. But it may be noted, as a fine Borderer’s trait, that each of the two ballads does full justice to the chivalry and fighting mettle of the enemy. It is to be observed also that they are different poems, and not merely versions of the same; and that The Battle of Otterburn and the other racy and vigorous ballads of its class dealt with in this chapter, are of themselves sufficient to refute the arrogant dictum of Mr. Carew Hazlitt, that Scotland has no original ballad-poetry to speak of, and that what she calls her own are ‘chiefly English ballads, sprinkled with Northern provincialisms.’

But while they are, as Scott says, different in essentials, the English and Scottish ballads have exchanged phrases and even verses, as the English and Scottish warriors exchanged strokes, and these of the best:

‘When Percy wi’ the Douglas met,
I wat they were full fain;
They swakked their swords till sair they swet,
And the blood ran doon like rain,’

may lack some of the picturesqueness of the corresponding passage of Chevy Chase. But nothing, at least in Scottish eyes, can surpass the simple majesty and pathos of the last words of Douglas words that sound all the sadder since Walter Scott repeated them, when he also had almost fought his last battle and was wounded unto death:

’"My nephew good,” the Douglas said,
“What recks the death o’ ane?
Last night I dreamed a dreary dream,
And I ken the day ’s thy ain.

“My wound is deep, I fain would sleep;
Take thou the vanward o’ the three,
And hide me by the bracken bush
That grows upon the lily lee.

“O bury me by the bracken bush,
Beneath the blooming brier;
Let never living mortal ken
A kindly Scot lies here."’

The Historical Ballad of Border chivalry touches its highest and strongest note in these words; they will stand, like Tantallon, proof against the tooth of Time as long as Scotland has a heart to feel and ears to hear.