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the end of the thirteenth century, when surnames were hardly introduced in Scotland, this custom must have been universal. There is, therefore, nothing inconsistent in supposing our poet's name to have been actually Learmont, although, in this charter, he is distinguished by the popular appellation of The Rhymer.

We are better able to ascertain the period at which Thomas of Ercildoune lived, being the latter end of the thirteenth century. I am inclined to place his death a little farther back than Mr. Pinkerton, who supposes that he was alive in 1300, (List of Scottish Poets,) which is hardly, I think, consistent with the charter already quoted, by which his son, in 1299, for himself and his heirs, conveys to the convent of the Trinity of Soltra, the tenement which he possessed by inheritance (hereditarie) in Ercildoune, with all claim which he or his predecessors could pretend thereto. From this we may infer, that the Rhymer was now dead, since we find the son disposing of the family property. Still, however, the argument of the learned historian will remain unimpeached as to the time of the poet's birth. For if, as we learn from Barbour, his prophecies were held in reputation1 as early as 1306, when Bruce slew the Red Cummin, the sanctity, and (let me add to Mr. Pinkerton's words) the uncertainty of antiquity, must have already involved his character and writings. In a charter of Peter de Haga de Bemersyde, which unfortunately wants a date, the Rhymer, a near neighbour, and, if we may trust tradition, a friend of the family, appears as a witness.— Chartulary of Melrose.

1 The lines alluded to are these:—

"I hope that Thomas's propheoie,
Of Erceldoun, shall truly be,
In hiro," &c.

It cannot be doubted, that Thomas of Ercildoune was a remarkable and important person in his own time, since, very shortly after his death, we find him celebrated as a prophet and as a poet. Whether he himself made any pretensions to the first of these characters, or whether it was gratuitously conferred upon him by the credulity of posterity, it seems difficult to decide. If we may believe Mackenzie, Learmont only versified the prophecies delivered by Eliza, an inspired nun of a convent at Haddington. But of this there seems not to be the most distant proof. On the contrary, all ancient authors, who quote the Rhymer's prophecies, uniformly suppose them to have been emitted by himself. Thus, in Wintown's Chronicle

"Of this fycht quilum spak Thomas

Of Ersyldoune, that sayd in derne,

There suld meit stalwartly, starke and sterne.

He sayd it in his prophecy;

But how he wist it vtasferly."

Book viii. chap. 32.

There could have been no ferly (marvel) in Wintown's eyes at least, how Thomas came by his knowledge of future events, had he ever heard of the inspired nun of Haddington, which, it cannot be doubted, would have been a solution of the mystery, much to the taste of the Prior of Lochleven.2

Whatever doubts, however, the learned might have, as to the source of the Rhymer's prophetic skill, the vulgar had no hesitation to ascribe the whole to the intercourse between the bard and the Queen of Faery. The popular tale bears, that Thomas was carried off, at an early age, to the Fairy Land, where he acquired all the knowledge, which made him afterwards so famous. After seven years' residence, he was permitted to return to the earth, to enlighten and astonish his countrymen by his prophetic powers; still, however, remaining bound to return to his royal mistress, when she should intimate her pleasure.1 Accordingly, while Thomas was making merry with his friends in the Tower of Ercildoune, a person came running in, and told, with marks of fear and astonishment, that a hart and hind had left the neighbouring forest, and were, composedly and slowly, parading the street of the village.2 The prophet instantly arose, left his habitation, and followed the wonderful animals to the forest, whence he was never seen to return. According to the popular belief, he still "drees his weird" in Fairy Land, and is one day expected to revisit earth. In the meanwhile, his memory is held in the most profound respect. The Eildon Tree, from beneath the shade of which he delivered his prophecies, now no longer exists; but the spot is marked by a large stone, called Eildon Tree Stone. A neighbouring rivulet takes the name of the Bogle Burn (Goblin Brook) from the Rhymer's supernatural visitants. The veneration paid to his dwelling-place even attached itself in some degree to a person, who, within the memory of man, chose to set up his residence in the ruins of Learmont's tower. The name of this man was Murray, a kind of herbalist; who, by dint of some •

1 Henry the Minstrel, who introduces Thomas into the history of Wallace, expresses the same doubt as to the source of his prophetic knowledge:—

"Thomas Rhymer into the faile was than
With the minister, which was a worthy man.
He used oft to that religious place;
The people deemed of wit he meikle can,
And so he told, though that they bless or ban,
In rule of war whether they tint or wan:
Which happened sooth in many divers case;
I cannot say by wrong or righteousness. It may be deemed by division of grace," &c.

History of Wallace, Book ii.

1 See the Dissertation on Fairies, prefixed to Tamlane, [vol. ii. p. 254.]

2 There is a singular resemblance betwixt this tradition, and an incident occuring in the life of Merlin Caledonius. which the reader will find a few pages onwards.

knowledge in simples, the possession of a musical clock, an electrical machine, and a stuffed alligator, added to a supposed communication with Thomas the Rhymer, lived for many years in very good credit as a wizard.

It seemed to the Editor unpardonable to dismiss a person so important in Border tradition as the Rhymer, without some farther notice than a simple commentary upon the following ballad. It is given from a copy, obtained from a lady residing not far from Ercildoune, corrected and enlarged by one in Mrs. Brown's MSS. The former copy, however, as might be expected, is far more minute as to local description. To this old tale the Editor has ventured to add a Second Part, consisting of a kind of cento, from the printed prophecies vulgarly ascribed to the Rhymer; and a Third Part, entirely modern, founded upon the tradition of his having returned with the hart and hind, to the Land of Faery. To make his peace with the more severe antiquaries, the Editor has prefixed to the Second Part some remarks on Learmont's prophecies.

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