Who would set forth to explore the realm of our Ballad Literature needs not to hamper himself with biographical baggage. Whatever misgivings and misadventures may beset him in his wayfaring, there is no risk of breaking neck or limb over dates or names. For of dates and names and other solid landmarks there are none to guide us in this misty morning-land of poetry. The balladist is 'a voice and nothing more'—a voice singing in a chorus of others, in which only faintly and uncertainly we sometimes fancy we can make out the note, but rarely anything of the person or history, of the individual singer. In the hierarchy{10} of song, he is a priest after the order of Melchisedec—without father or mother, beginning of days or end of life.

The Scottish ballads we may thus love and know by heart, and concerning their preservation, collection, collation, we may gather a large store of facts. But the original ballad-writers themselves must remain for us the Great Unknown. Here and there one can lay down vague lines that seem to confine a particular ballad, or group of ballads, within particular bounds of place and of time. Here and there one seems to get a glimpse of the balladist himself, as onlooker or as actor in the scenes of fateful love and deathless grief which he has fixed for ever in the memory of men of his race and blood. There are passages in which, in the light and heat of battle, or in agony of terror or sorrow, we are made to see something of the minstrel as well as his theme. But by no research are we likely at this late date to recover any clew to the birthplace or to the lineaments of the life and face of the grand old poet who wrote the grand old ballad of Sir Patrick Spens; nor do towns contend for the honour of having produced the sweet singer of Kirkconnel Lea, the blithe minstrel of Glenlogie, or the first of all the bards who made the Dowie Dens of Yarrow vocal with the song of unavailing sorrow.

And in truth towns—even such towns as were in those days—could have had but little to do with the birth{11} and shaping of the Scottish Balladists. Chief among the marks by which we may the true ballad-maker know among the verse-makers of his age, is the open-air feeling that pervades his thought and style. Like the Black Douglas, he likes better to hear the laverock sing than the mouse cheep. It is not only that he cares to tread 'the bent sae brown' rather than the paved street; that the tragedies of fiery love and hate quenched by death, in which he delights, are more often enacted under the blue cope of heaven than under vault of stone. What we seem to feel is that these simple old lays, in which lives a passion that still catches the breath and makes the cheek turn pale—whose 'words of might' have yet the power to waft us, mind and sense, into the 'Land of Faëry,' must have been conceived and brought to full strength under the light of the sun and the breath of the wind. 'The Muse,' says Robert Burns, himself of the true kin of the balladists:

'The Muse, nae Poet ever fand her,

Till by himsel' he learned to wander,

Adown some trottin' burn's meander,

An' no think lang.'

Certainly no true ballad was ever hammered out at the desk. It may have been wrought and fashioned for singing in bower or hall; but the fire that shaped it was caught, in gloaming grey or under the 'lee licht o' the mune,' in birken shaw or by wan water.{12}

It is true that one of the earliest of the Scots ballad-makers whose names have been handed down to us—Robert Henryson, who taught the Dunfermline bairns in the hornbook in the fifteenth century—has told us that he sought inspiration at the ingleside over a glass:

'I mend the fyre, and beikit me about,

Then tuik ane drink my spreitis to confort,

And armit me weill fra the cold thairout;

To cut the winter nicht, and mak it schort,

I tuik ane quhair, and left all uther sport.'

But this was while conning, in cold weather, the classic tale of Troilus and Cressid. Robin and Makyne, which among Henryson's acknowledged pieces (except The Bluidy Sark) comes nearest to our conception of the ballad—after all it is but a pastoral—has the scent of the 'grene wode' in summer.

In sooth, the Ballad Poet was neither made nor born; he grew. The 'wild flowers of literature' is the name that has been bestowed, with some little air of condescension, upon the rich inheritance he has left us. They are the purest and the strongest growth of the genius of the race and of the soil; and though they owe little save injury and mutilation to those who have deliberately sought to prune and trim them to please a later taste, they are as full of vigour and sap to-day as they were in the Ballad Age, when such poetry sprung up naturally and spontaneously. It is probable that not one of the old ballads that have come down to us by{13} oral recitation is the product of a single hand; or of twenty hands. The greater its age, and the greater its popular favour, the greater is the number of individual memories and imaginations through which it has been filtered, taking from each some trace of colour, some flavour of style or character, some improving or modifying touch. The 'personal equation' is, in the ballad, a quantity at once immense and unknown. As in Homer's Iliad, the voice we hear is not that of any individual poet, but of an age and of a people—a voice simple, almost monotonous, in its rhythmic rise and fall, but charged with meanings multitudinous and unutterable.

The Scottish ballads are undoubtedly, in their present form, the outcome of a long and strenuous process of selection. In its earlier stages, the ballad was not written down but passed from mouth to mouth. Additions, interpolations, changes infinite must have been made in the course of transmission and repetition. Like a hardy plant, it had the power to spread and send down fresh roots wherever it found favourable soil; and in its new ground it always, as we shall see, took some colour and character from the locality, the time, and the race. Golden lines and verses may have been shed in the passage from place to place and down the centuries. But less of this happened, we may feel sure, than a purging away of the dross. As a rule, what was fittest—what was truest to nature and to human nature—survived and was perpetuated in this evolution of the{14} ballad. When, in the course of its progress, it gathered to itself anything that was precious and worthy of remembrance, then, by the very law of things, this was seized and stored in the memories of the listeners and handed down to future generations.

But this process of purging and refining the ballad, so that it shall become—like the language, the proverbs, the folklore and nursery tales, and the traditional music of a nation—the reflection of the history and character of the race itself, if it is to be genuine, must go on unconsciously. As soon as the ballad is written down—at least as soon as it is fixed in print—the elements of natural growth it possesses are arrested. It is removed from its natural environment and means of healthy subsistence and development; and from a hardy outdoor plant it is in danger of becoming a plant of the closet—a potted thing, watered with printer's ink and trimmed with the editorial shears. Ballads have sprung up and blossomed in a literary age; but as soon as the spirit that is called literary seizes upon them and seeks to mould them to its forms, they begin to droop and to lose their native bloom and wild-wood fragrance. It is because they neglect, or are ignorant of, literary models and conventions, and go back to the 'eternal verities' of human passion and human motive and action—because they speak to 'the great heart of man'—that they are what they are.

Few of our ballads have escaped those sophisticated touches of art, which, happily, are easily detected in{15} the rough homespun of the old lays. Walter Scott, the last of the minstrels, to whom ballad literature owes more than to any who went before or who has come after him, was himself not above mending the strains gathered from the lips of old women, hill shepherds, and the wandering tribe of cadgers and hawkers, so that one is sometimes a little at a loss to tell what is original and what is imitation. But even the Wizard's hand is not cunning enough to patch the new so deftly upon the old that the difference cannot be detected. The genuine ballad touch is incommunicable; to improve upon it is like painting the lilies of the field.

In the ranks of the Balladists, then, we do not include the many writers of merit—some of them of genius—who have worked in the lines of the elder race of singers, copying their measures and seeking to enter into their spirit. The studied simplicity, the deliberate archaisms, the overstrained vigour or pathos of these modern ballads do but convince us that the vein is well-nigh worked out. The writers could not help thinking of their models and materials; the old minstrels sang with no thought but telling what they saw with their eyes and heard with their ears. But even in these days the precious lode of ballad poetry will sometimes break to the surface; a phrase or a whole verse, fashioned in the Iron Age, will recall the Age of Gold. Scott has many such; and, to take a more modern instance, the spirit of Sir Patrick Spens seems to inspire{16} almost throughout George MacDonald's Yerl o' Watery Deck, now with a graphic stroke of description, anon with a sudden gleam of humour, as when the Skipper, in haste to escape his pursuers, hacked with his sword at the stout rope that bound his craft to the pier,

'And thocht it oure weel made';

and again when the King's Daughter chose between father and lover in words that leap forth like a sword from its scabbard:

'I loot me low to my father for grace,

Down on my bended knee;

But I rise, and I look my king in the face,

For the Skipper 's the king o' me.'

But even here, where we touch high-water mark of the latter-day Scottish ballad, one seems to find a faint reminiscence of stage-setting and effect, of purposed antithesis, of ethical discriminations unfamiliar to the manner and mode of thought of the ancient balladist. The latter, it may be said, does not stop to think or to analyse or moralise; he feels, and is content to tell us in the most direct and naïve language, all that he has felt. He has not learned the new trick of introspection; he is guided by intuition and the primæval instincts. He carries from his own lips to ours a draught of pure, strong, human passion, stirred into action by provocations of love, jealousy, revenge, and grief such as visit but rarely our orderly, workaday modern world. He renders for us the 'form and{17} express feature' of his time, and though the draughtsmanship may be rude, it is free from suspicion of either flattery or bias. It is not enlisted in the cause of any moral theory or literary ideal. It is, so far as it goes, truth naked and not ashamed.

But the native-grown ballad takes also colour from the ground whence it springs. It has the tang of the soil as well as the savour of the blood. Fletcher of Saltoun's hackneyed epigram, 'Let me make a country's ballads, and let who will make its laws,' does not embody all the truth. A country and the race inhabiting it may not be responsible for the laws that govern it. But a country and a people may rightly be tried and judged by their ballads—their own handiwork; their own offspring. The more cultured and highly-developed products of a national literature, however healthy, however strong and beautiful, must always owe much to neighbouring and to universal influences. Like the language and manners of the educated classes of a nation, they conform more or less to models of world-wide and age-long acceptance among educated men. But in the ballad one goes to the root of national character, to the pith and marrow of national life and history.

What then, thus questioned, do the Scottish ballads teach us of Scotland and the Scots? Surely much to be proud of. They are among the most precious, as they are among the oldest, of our possessions as a people. Nay, it may be held that they are the best{18} and choicest of all the contributions that Scotland has made to poetry and story. They are written in her heart's blood. Even the songs of Burns and the tales of Scott must take second rank after the ballads; their purest inspiration was drawn from those rude old lays. In this field of national literature, at least, we need not fear comparison with any other land and people. Our ballads are distinctly different, and in the opinion of unbiassed literary judges, also distinctly superior to the rich and beautiful ballad-lore of the Southern Kingdom. One can even note an expressive diversity of style and spirit in the ballads originating on the North and on the South margin of the Border line. The latter do not yield in rough vigour and blunt manliness to the ballads grown on the northern slope of Cheviot. Chevy Chase may challenge comparison with The Battle of Otterburn, and come at least as well out of the contest as the Percy did from his meeting with the Douglas; and in many other ballads which the two nations have in common—The Heir of Linn, for example—the English may fairly be held to bear away the bell from the Scottish version. We do not possess a group of ballads pervaded so thoroughly with the freedom and delight of living under 'the leavés greene' as those of the Robin Hood Cycle; although we also have our songs of the 'gay greenwood'; although bows twanged as keenly in Ettrick Forest and in Braidislee Wood as in Sherwood itself, and we can even claim, partly, perhaps, as a relic of the days when the King of Scotland was Prince of{19} Cumbria and Earl of Huntingdon, the bold Robin and his merry men among the heroes of our ballad literature.

But, on the whole, mirth and light-heartedness are very far from being characteristics of the Scottish ballads. Of ballad themes in general, it has been said that they concern themselves mainly with the tragedy and the pathos of the life of feudal and early times; while, on the other hand, the folk-song reflects the sunnier hours of the days of old. This is peculiarly true of the Scottish ballads. The best of them are dipped in gloom of the grave. They breathe the very soul of 'the old, unhappy far-off times.' Even over the true lovers, Fate stands from the first with a drawn sword; and the story ends with the 'jow of the deid bell' rather than with the wedding chimes. Superstitious terrors, too, add a shadow of their own to these tragedies of crossed and lawless love and swift-following vengeance. In this respect, the Scottish ballads are more nearly akin to the popular poetry of Denmark and other countries across the North Sea, than to that of our neighbours across the Tweed. There are a score of ballads that agree so closely in plot and structure, and even in names and phrases, with Norse or German versions, that it is impossible to doubt that they have been drawn directly from the same source. Either they have been transplanted thither in the many descents which the Northmen made on Scotland, as is witnessed not only by the chronicles, but by existing words, and{20} customs, and place-names scattered thickly around our coasts; or, what may perhaps be as strongly argued, both versions may have come from an older and common original.

Celtic influences are also present, although scarcely, perhaps, so directly manifest as might have been expected, considering that the Celtic race and speech must at one time have been spread almost universally over Scotland; they appear rather in the spirit than in the plot and scene and characters of the typical Scottish ballad. They supply, unquestionably, a large portion of that feeling of mystery, of over-shadowing fate, and melancholy yearning—that air of another world surrounding and infecting the life of the senses—which seems to distinguish the body and soul of Scottish ballad poetry from the more matter-of-fact budget of the English minstrels.

But it has to be remembered that the matrix of the ballads that have taken first place in the love and in the memory of Scotland was the region most remote and isolated from the Highlands and the Highlanders during the ballad-making era. This is the basin of the Tweed—the howms of Yarrow; Leader haughs and Ettrick shaws; the clear streams that flow past ruined abbey and peel-tower, through green folds of the Cheviots and the Lammermuirs, that for hundreds of years were the chosen homes of Border war and romance. Next after these come the banks of Clyde and Forth; Annan Water and the streams of Ayr and{21} Galloway; and ballads and ballad localities, differing somewhat, in theme and structure, in mood and metre, from those of the South, as Aberdonian differs from Borderer, and the Men of the Mearns from the Men of the Merse, are found scattered thinly or sprinkled thickly over the whole North, by Tay, and Dee, and Spey.

These latter streams are partly without and partly within the Highland Line, across which, as unacquainted with a language that has its own rich and peculiar store of legend and ballad poetry, we do not propose to penetrate; sufficient field for exploration is provided by the Scots ballads in Scots. But when these were in the making, the Highland Line must have run down much lower into the Lowlands than it does to-day; the retreating Gaelic had still outposts in Buchan, and even in Fife, and Ayr, and Galloway. In the ballads of the North-eastern Counties, the feuds of Highland chiefs and the raids of Highland caterans make themselves seen and felt, too visibly and not too sympathetically, in the ditties of their Lowland neighbours. 'The Hielandmen' play the part that the English clans from Bewcastle and Redesdale play in the Border ballads. The 'Red Harlaw' in those boreal provinces was a landmark and turning-point in history and poetry, as Bannockburn or Flodden was in the South. By Hangingshaws or Hermitage Castle they knew little of the Highlander, being too much absorbed in their{22} own quarrels; on Donside and in the Lennox they knew him better than they liked him; and it was not until a comparatively recent period of literary history that the kilted warrior began to take his place as a heroic and imposing figure in the poetry and prose of the Scottish vernacular.

Making all allowance for borrowings and influences drawn from without, may we not still say that the Scottish ballad owes nearly all that is best in it—the sweetness not less than the strength of this draught of old poetry and passion—to the land and to the folk that gave it birth? A land thrust further into the gloom and cold of stormy seas than the Southern Kingdom; a land whose spare gifts are but the more esteemed by its children because they are given so grudgingly, whose high and bleak and stern features make the valleys they shelter the more lovely and loved from the contrast; a race whose blood has been blended of many strains, and tempered by long centuries of struggle with nature and with outside enemies; perfervid of spirit and dour of will; holding with strong grip to the things of this world, but never losing consciousness of the nearness and mystery of the world of things invisible; with a border-line on either side of them that for hundreds of years had to be kept with the strong hand and the stout heart, and behind them a background of history more charged with trouble and romance than that of almost any other nation in Europe—where should the ballad draw pith and sap and colour if not on such a soil and{23} among such a people? If Mr. Buckle was able to trace the complexion and form of Scottish religion in the climate and configuration of Scotland, much more easily should we be able to find the atmosphere and scenery of Scotland reflected in her ballads.{24}