chickens, partridges, muir-coots, heath-cocks, caperkellies, and term agants ; good ale, sacke, white and claret, tent (or allegant), with most potent aquavitæ.

“All these, and more than these, we had continually in superfluous abundance, caught by falconers, fowlers, fishers, and brought by my lord's tenants and purveyors to victual our camp, which consisteth of fourteen or fifteen hundred men and horses. The manner of the hunting is this: Five or six hundred men do'rise early in the morning, and they do disperse themselves divers ways, and seven, eight, or ten miles compass, they do bring, or chase in, the deer in many herds (two, three, or four hundred in a herd) to such or such a place, as the noblemen shall appoint them; then, when day is come, the lords and gentlemen of their companies do ride or go to the said places, sometimes wading up to the middles, through burns and rivers; and then, they being come to the place, do lie down on the ground, till those foresaid sconts, which are called the Tinkhell, do bring down the deer; but, as the proverb says of the bad cook, so these tinkhell men do lick their own fingers; for, besides their bows and arrows, which they carry with them, we can hear, now and then, a harquebuss or a musket go off, which they do seldom discharge in vain. Then, after we had staid there three hours, or thereabouts, we might perceive the deer appear on the hills round about us (their heads making a show like a wood), which, being followed close by the tinkhell, are chased down into the valley where we lay; then all the valley, on each side, being way-laid with a hundred couple of strong Irish greyhounds, they are all let loose as occasion serves, upon the berd of deer, that with dogs, guns, arrows, durks, and daggers, in the space of two hours, fourscore fat deer were slain; which after are disposed of, some one way, and some another, twenty and thirty miles, and more than enough left for us, to make merry witball, at our rendezvous."

NOTE 20, page 145.

By lone Saint Mary's silent lake. This beautiful sheet of water forms the reservoir from which the Yarrow takes its source. It is connected with a smaller lake, called the Loch of the Lowes, and surrounded by mountains. In the winter, it is still frequented by flights of wild swans; hence my friend Mr. Wordsworth's lines

The swan on sweet St Mary's lake

Floats double, swan and shadow." Near the lower extremity of the lake are the ruins of Dryhope Tower, the birth-place of Mary Scott, daughter of Philip Scott of Dryhope, and famous by the traditional name of the Flower of Yarrow. She was married to Walter Scott of Harden, no less renowned for his depredations, than his bride for her beauty. Her romantic appellation was, in latter days, with equal justice, conferred on Miss Mary Lilias Scott, the last of the elder branch of the Harden family. The author well remembers the talent and spirit of the latter Flower of Yarrow, though age had then injured the charms which procured her the name. The words usually sung to the air of “Tweedside," beginning, “What beauties does Flora disclose,” were composed in her honour.

NOTE 21, page 146.

in feudal strife, a foe,

Hath laid'Our Lady's chapel low. The chapel of St Mary of the Lowes (de lacubus) was situated on the eastern side of the lake, to which it gives name. It was injured by the clan of Scott, in a feud with the Cranstouns, but continued to be a place of wor. ship during the seventeenth century. The vestiges of the building can now scarcely be traced; but the burial-ground is still used as a cemetery. A funeral, in a spot so very retired, has an uncommonly striking effect. The vestiges of the chaplain's house are yet visible. Being in a high situation, it commanded a full view of the lake, with the opposite mountain of Bourhope, belonging, with the lake itself, to Lord Napier. On the left hand is the Tower of Dryhope, mentioned in a preceding note.

NOTE 22, page 147.

the Wizard's grave;
That Wizard Priest's, whose bones are thrust

From company of holy dust. At one corner of the burial-ground of the demolished chapel, but without its precincts, is a small mound, called Binram's Corse, where tradition deposits the remains of a necromantic priest, the former tenant of the chaplainry.

NOTE 23, page 148.
Some ruder and more savage scene,

Like that which frowns round dark Loch-skene. Loch-skene is a mountain lake, of considerable size, at the head of the Moffat-water. The character of the scenery is uncommonly savage; and the earn, or Scottish eagle, has, for many ages, built its nest yearly upon an islet in the lake. Loch-skene discharges itself into a brook, which, after a short and precipitate course, falls from a cataract of immense height, and gloomy grandeur, called, from its appearance, the “Grey Mare's Tail." The “Giant's Grave," afterwards mentioned, is a sort of trench, which bears that name, a little way from the foot of the cataract. It has the appearance of a battery, designed to command the pass.

NOTE 24, page 149.

St Cuthbert's Holy Isle. Lindisfarne, an isle on the coast of Northumberland, was called Holy Island, from the sanctity of its ancient monastery, and from its having been the Episcopal seat of the See of Durham during the early ages of British Christianity. A succession of holy men held that office: but their merits were swallowed up in the superior fame of St Cuthbert, who was sixth Bishop of Durham, and who bestowed the name of his “patrimony" upon the extensive property of the See. The ruins of the monastery upon Holy Island betoken great antiquity. The arches are, in general, strictly Saxon; and the pillars which support them, short, strong, and massy. In some places, however, there are pointed windows, which indicate that the building has been repaired at a period long subsequent to the original foundation. The exterior ornaments of the building, being of a light sandy stone, have been wasted, as described in the text. Lindisfarne is not properly an island, but rather, as the venerable Bede has termed it, a semiisle; for, although surrounded by the sea at full tide, the ebb leaves the sands dry between it and the opposite coast of Northumberland, from which it is about three miles distant.

NOTE 25, page 155.

in their convent-cell A Saxon princess once did dwell,

The lovely Edelfled. She was the daughter of King Oswy, who, in gratitude to Heaven for the great victory which he won in 655, against Penda, the Pagan King of Mercia , dedicated Edelfleda, then but a year old, to the service of God, in the monastery of Whitby, of which St Hilda was then abbess. She afterwards adorned the place of her education with great magnificence

NOTE 26, page 155.

of thousand snakes, each one
Was changed into a coil of stone,

When hóly Hilda pray'd;
They told , how sea-fowls' pinions fail,

As over Whitby's towers they sail.
These two miracles are much insisted upon by all ancient writers who

have occasion to mention either Whitby or St Hilda. The relics of the snakes which infested the precincts of the convent, and were, at the abbess's prayer, not only beheaded, but petrified, are still found about the rocks, and are termed by Protestant fossilists, Ammonitae.

The other miracle is thus mentioned by Camden: “It is also ascribed to the power of her sanctity, that these wild geese, which, in the winter, fly in great flocks to the lakes and rivers unfrozen in the southern parts, to the great amazement of every one, fall down suddenly upon the ground, when they are in their flight over certain neighbouring fields hereabouts: a relation I should not have made, if I had not received it from several credible

But those who are less inclined to heed superstition, attribute it to some occult quality in the ground, and to somewhat of antipathy between it and the geese, such as they say is betwixt wolves and scyllaroots: For that such hidden tendencies and aversions, as we call sympathies and antipathies, are implanted in many things by provident Nature for the preservation of them, is a thing so evident that everybody grants it.” Mr. Charlton, in his history of Whitby, points out the true origin of the fable, from the number of sea-gulls that, when flying from a storm, often alight near Whitby; and from the woodcocks, and other birds of passage, who do the same upon their arrival on shore, after a long flight.


NOTE 27, page 155.
His body's resting-place of old,

How oft their patron changed, they told. St Cuthbert was, in the choice of his sepulchre, one of the most mutable and unreasonable saints in the Calendar. He died A. D. 688, in a hermitage upon the Farne Islands, having resigned the bishopric of Lindisfarne, or Holy Island, about two years before. * His body was brought to Lindisfarne, where it remained until a descent of the Danes, about 793, when the monastery was nearly destroyed. The monks fled to Scotland with what they deemed their chief treasure, the relicts of St Cuthbert. The Saint was, however, a most capricious fellow-traveller; which was the more intolerable, as, like Sinbad's Old Man of the Sea, he journeyed upon the shoulders of his companions. They paraded him through Scotland for several years, and came as far west as Whithern, in Galloway, whence they attempted to sail for Ireland, but were driven back by tempests. He at length made a halt at Norham; from thence he went to Melrose, where he remained stationary for a short time, and then caused himself to be launched upon the Tweed in a stone coffin, which landed him at Tilmouth, in Northumberland.

The resting-place of the remains of this Saint is not now matter of uncertainty. So recently as 17th May 1827, 1139 years after his death, their discovery and disinterment were effected. Under a blue stone, in the middle of the shrine of St Cuthbert, at the eastern extremity of the choir of Durham Cathedral, there was then found a walled grave, containing the coffins of the Saint. The first, or outer one, was ascertained to be that of 1541, the second of 1041; the third, or inner one, answering in every particular to the description of that of 698, was found to contain, not indeed as had been averred then, and even until 1539, the incorruptible body, but the entire skeleton of the Saint; the bottom of the grave being perfectly dry, free from offensive smell, and without the slightest symptom that a human body had ever undergone decomposition within its walls. The skeleton was found swathed in five silk robes of emblematical embroidery, the orna.

* He resumed the bishopric of Lindisfarne, which, owing to bad health, he again relinquished within less than three months before his death. - Raine's St Cuthbert. mental parts laid with gold leaf, and these again covered with a robe of linen. Beside the skeleton were also deposited several gold and silver insignia, and other relics of the Saint.

NOTE 28, page 156.
Even Scotland's dauntless king, and heir, &c.

Before his standard fled. Every one has heard, that when David I., with his son Henry, invaded Northumberland in 1136, the English host marched against them under the holy banner of St Cuthbert; to the efficacy of which was imputed the great victory which they obtained in the bloody battle of Northallerton, or Cutonmoor. The conquerors were at least as much indebted to the jealousy and intractability of the different tribes who composed David's army; among whom, as mentioned in the text, were the Galwegians, the Britons of Strath-Clyde, the men of Teviotdale and Lothian, with many Norman and German warriors, who asserted the cause of the Empress Maud. See Chalmers' Caledonia, vol. i. p. 622; a most laborious, curious, and interesting publication, from which considerable defects of style and manner ought not to turn aside the Scottish antiquary.

NOTE 29, page 156.
'Twas he, lo vindicate his reign,
Edged Alfred's falchion on the Dane,

And lun'd the Conqueror back again.
Cuthbert, we have seen, had no great reason to spare the Danes, when
opportunity offered. Accordingly, I find, in Simeon of Durham, that the
Saint appeared in a vision to Alfred, when lurking in the marshes of Glas-

onbury and promised him assistance and victory over his heathen ene-
mies; a consolation, which, as was reasonable, Alfred, after the victory of
Ashendown, rewarded by a royal offering at the shrine of the Saint. As to
William the Conqueror, the terror spread before his army, when he
marched to punish the revolt of the Northumbrians, in 1096, had forced the
monks to fly once more to Holy Island with the body of the Saint.
however, replaced before William left the north; and, to balance accounts,
the Conqueror having intimated an indiscreet curiosity to view the Saint's
body, he was, while in the act of commanding the shrine to be opened,
seized with heat and sickness, accompanied with such a panic terror, that,
notwithstanding there was a sumptuous dinner prepared for him, he filed
without eating a morsel (which the monkish historian seems to have
thought no small part both of the miracle and the penance), and never
drew his bridle till he got to the river Tees.

NOTE 30, page 156.
Saint Cuthbert sils, and toils to frame

The sea-born beads that bear his name. Although we do not learn that Cuthbert was, during his life, such an artificer as Dunstan, his brother in sanctity, yet, since his death, he has acquired the reputation of forging those Entrochi which are found among the rocks of Holy Island, and pass there by the name of St Cuthbert's Beads. While at this task, he is supposed to sit during the night upon a certain rock, and use another as his anvil. This story was perhaps credited in former days; at least the Saint's legend contains some not more probable.

NOTE 31, page 157.

Old Colwulf. Ceolwulf, or Colwulf, King of Northumberland, flourished in the eighth century. He was a man of some learning; for the venerable Bede dedicates

It was,

to him his "Ecclesiastical History.” He abdicated the throne about 738, and retired to Holy Island, where he died in the odour of sanctity. Saint as Colwulf was, however, I fear the foundation of the penance-vault does not correspond with his character; for it is recorded among his memorabilia, that, finding the air of the island raw and cold, he indulged the monks, whose rule had hitherto confined them to milk or water, with the comfortable privilege of using wine or ale. If any rigid antiquary insists on this objection, he is welcome to suppose the penance-vault was intended, by the founder, for the more genial purposes of a cellar.

NOTE 32, page 158.

Tynemouth's haughty Prioress. That there was an ancient priory at Tynemouth is certain. Its ruins are situated on a high rocky point; and, doubtless, many a vow was made to the shrine by the distressed mariners who drove towards the iron-bound coast of Northumberland in stormy weather. It was anciently a nunnery; for Virca, abbess of Tynemouth, presented St Cuthbert (yet alive) with a rare winding-sheet, in emulation of a holy lady called Tuda, who had sent him a coffin: But, as in the case of Whitby, and of Holy Island, the introduction of nuns at Tynemouth in the reign of Henry VIII. is an anachronism. The nunnery at Holy Island is altogether fictitious. Indeed, St Cuthbert was unlikely to permit such an establishment; for, notwithstanding his accepting the mortuary gifts above mentioned, and his carrying on a visiting acquaintance with the Abbess of Coldingham, he certainly hated the whole female sex; and, in revenge of a slippery trick played to him by an Irish princess, he, after death, inflicted severe penances on such as presumed to approach within a certain distance of his shrine.

NOTE 33, page 161.
On those the wall was to enclose,

Alive, within the tomb. It is well known that the religious, who broke their vows of chastity, were subjected to the same penalty as the Roman vestals in a similar case. A small niche, sufficient to enclose their bodies, was made in the massive wall of the convent; a slender pittance of food and water was deposited in it; and the awful words, VADE IN PACE, were the signal for immuring the criminal. It is not likely that, in latter times, this punishment was often resorted to; but, among the ruins of the Abbey of Coldingham, were some years ago discovered the remains of a female skeleton, which , from the shape of the niche, and position of the figure, seemed to be that of an immured nun.

[The Edinburgh Reviewer, on stanza XXXII. post, suggests that the proper reading of the sentence is vade in pacem - not part in peace, but go into peace, or into eternal rest, a pretty intelligible mittimus to another world.

NOTE 34, page 172.

The village inn. The accommodations of a Scottish hostelrie, or inn, in the 16th century, may be collected from Dunbar's admirable tale of “The Friars of Berwick. Simon Lawder, “the gay ostlier," seems to have lived very comfortably; and his wife decorated her person with a scarlet kirtle, and a belt of silk and silver, and rings upon her fingers, and feasted her paramour with rab. bits, capons, partridges, and Bourdeaux wine. At least, if the Scottish inns were not good, it was not for want of encouragement from the legislature, who, so early as the reign of James I., not only enacted, that in all boroughs and fairs there be hostellaries, having stables and chambers, and provision

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