If by Estmere crags we are to understand the rocky cliffs of Northumberland, in opposition to Westmoreland, we may bring our scene of action near Bamborough, and thereby almost identify the tale of Kempion with that of the Laidley Worm of Spindleston, to which it bears so strong a resemblance.
Our ideas of dragons and serpents are probably derived from the Scandinavians. The legends of Regnar Lodbrog, and of the huge snake in the Edda, by whose folds the world is encircled, are well known. Griffins and dragons were fabled, by the Danes, as watching over, and defending, hoards of gold.—Bartholin. de caus. cont. mortis, p. 490. Saxo Grammaticus, lib. 2. The Edda also mentions one Fafner, who, transformed into a serpent, brooded over his hidden treasures. From these authorities, and that of Herodotus, our Milton draws his simile—
Warwolf, or Lycanthropus, signifies a magician, possessing the power of transforming himself into a wolf, for the purpose of ravage and devastation. It is probable the word was first used symbolically, to distinguish those, who, by means of intoxicating herbs, could work their passions into a frantic state, and throw themselves upon their enemies with the fury and temerity of ravenous wolves. Such were the noted Berserker of the Scandinavians, who, in their fits of voluntary frenzy, were wont to perform the most astonishing exploits of strength, and to perpetrate the most horrible excesses, although, in their natural state, they neither were capable of greater crimes nor exertions than ordinary men. This quality they ascribed to Odin. "Odinus efficere valuit, ut hostes ipsius inter bellandum cæci vel surdi vel attoniti fierent, armaque illorum instar baculorum obtusa essent. Sui vero milites sine loricis incedebant, ac instar canum vel luporum furebant, scuta sua arrodentes: et robusti ut ursi vel tauri, adversarios trucidabant: ipsis vero neque ignis neque ferrum nocuit. Ea qualitas vocatur furor Berserkicus."—Snorro Sturleson, quoted by Bartholin. de causis contemptæ mortis, p. 344. For a fuller account of these frantic champions, see the Hervorar Saga published by Suhm; also the Christni Saga, and most of the ancient Norwegian histories and romances. Camden explains the tales of the Irish, concerning men transformed into wolves, upon nearly the same principle.—Gough's edition of Camden's Britannia, Vol. III. p. 520.
But, in process of time, the transformation into a wolf was believed to be real, and to affect the body as well as the mind; and to such transformations our faithful Gervase of Tilbury bears evidence, as an eye-witness. "Vidimus frequenter in Anglia per lunationes homines in lupos mutari, quod hominum genus Gerulfos Galli vocunt, Angli vero WER-WLF dicunt. Wer enim Anglice virum sonat, WLF lupum." Ot. Imp. De oculis apertis post peccatum. The learned commentators, upon the art of sorcery, differ widely concerning the manner in which the arch fiend effects this change upon the persons of his vassals; whether by surrounding their bodies with a sort of pellice of condensed air, having the form of an wolf; or whether by some delusion, affecting the eyes of the spectators; or, finally, by an actual corporeal transformation. The curious reader may consult Delrii Disquisitiones Magicæ, p. 188; and (if he pleases) Evvichius de natura Sagarum.—Fincelius, lib. 2. de Mirac.—Remigius. lib. 2. de Dæmonolat.—Binsfeld. de confession, maleficarum. Not to mention Spondanus, Bodinus, Peucerus, Philippus Camerarius, Condronchus, Petrus Thyræus, Bartholomeus Spineus, Sir George Mackenzie, and King James I., with the sapient Monsieur Oufle of Bayle. The editor presumes, it is only since the extirpation of wolves, that our British sorceresses have adopted the disguise of hares, cats, and such more familiar animals.
A wild story of a warwolf, or rather a war-bear, is told in Torfœus' History of Hrolfe Kraka. As the original is a scarce book, little known in this country, some readers may be interested by a short analysis of the tale.
Hringo, king of Upland, had an only son, called Biorno, the most beautiful and most gallant of the Norwegian youth. At an advanced period of life, the king became enamoured of a "witch lady," whom he chose for his second wife. A mutual and tender affection had, from infancy, subsisted betwixt Biorno, and Bera, the lovely daughter of an ancient warrior. But the new queen cast upon her step-son an eye of incestuous passion; to gratify which, she prevailed upon her husband, when he set out upon one of those piratical expeditions, which formed the summer campaign of a Scandinavian monarch, to leave the prince at home. In the absence of Hringo, she communicated to Biorno her impure affection, and was repulsed with disdain and violence. The rage of the weird step-mother was boundless. "Hence to the woods!" she exclaimed, striking the prince with a glove of wolf-skin; "Hence to the woods! subsist only on thy father's herds; live pursuing, and die pursued!" From this time the prince Biorno was no more seen, and the herdsmen of the king's cattle soon observed, that astonishing devastation was nightly made among their flocks, by a black bear, of immense size, and unusual ferocity. Every attempt to snare or destroy this animal was found vain; and much was the unavailing regret for the absence of Biorno, whose delight had been in extirpating beasts of prey. Bera, the faithful mistress of the young prince, added her tears to the sorrow of the people. As she was indulging her melancholy, apart from society, she was alarmed by the approach of the monstrous bear, which was the dread of the whole country. Unable to escape, she waited its approach, in expectation of instant death; when, to her astonishment, the animal fawned upon her, rolled himself at her feet, and regarded her with eyes, in which, spite of the horrible transformation, she still recognized the glances of her lost lover. Bera had the courage to follow the bear to his cavern, where, during certain hours, the spell permitted him to resume his human shape. Her love overcame her repugnance at so strange a mode of life, and she continued to inhabit the cavern of Biorno, enjoying his society during the periods of his freedom from enchantment. One day, looking sadly upon his wife, "Bera," said the prince, "the end of my life approaches. My flesh will soon serve for the repast of my father and his courtiers. But, do thou beware lest either the threats or entreaties of my diabolical step-mother induce thee to partake of the horrid banquet. So shalt thou safely bring forth three sons, who shall be the wonder of the North." The spell now operated, and the unfortunate prince sallied from his cavern to prowl among the herds. Bera followed him, weeping, and at a distance. The clamour of the chace was now heard. It was the old king, who, returned from his piratical excursion, had collected a strong force to destroy the devouring animal which ravaged his country. The poor bear defended himself gallantly, slaying many dogs, and some huntsmen. At length, wearied out, he sought protection at the feet of his father. But his supplicating gestures were in vain, and the eyes of paternal affection proved more dull than those of love. Biorno died by the lance of his father, and his flesh was prepared for the royal banquet. Bera was recognised, and hurried into the queen's presence. The sorceress, as Biorno had predicted, endeavoured to prevail upon Bera to eat of what was then esteemed a regal dainty. Entreaties and threats being in vain, force was, by the queen's command, employed for this purpose, and Bera was compelled to swallow one morsel of the bear's flesh. A second was put into her mouth, but she had an opportunity of putting it aside. She was then dismissed to her father's house. Here, in process of time, she was delivered of three sons, two of whom were affected variously, in person and disposition, by the share their mother had been compelled to take in the feast of the king. The eldest, from his middle downwards, resembled an elk, whence he derived the name of Elgfrod. He proved a man of uncommon strength, but of savage manners, and adopted the profession of a robber. Thorer, the second son of Bera, was handsome and well shaped, saving that he had the foot of a dog; from which he obtained the appellation of Houndsfoot. But Bodvar, the third son, was a model of perfection in mind and body. He revenged upon the necromantic queen the death of his father, and became the most celebrated champion of his age.
Historia Hrolfi Krakæ, Haffniæ, 1715.
[5] Un cavalier occiso per Brandimarte nel entrare del palazzo incantato.
[6] An altar, dedicated to Sylvan Mars, was found in a glen in Weardale, in the bishopric of Durham. From the following votive inscription, it appears to have been erected by C. T. V. Micianus, a Roman general, upon taking an immense boar, which none of his predecessors could destroy:
"Silvano invicto sacrum. C. Tetius Veturius Micianus Præf. Alae Sebosinae ob aprum eximiæ formæ captum, quem multi antecessores ejus prædari non potuerunt, Votum solvens lubenter possuit."
Lamb's Notes on Battle of Flodden, 1774, p. 67.
[7] Weird—From the German auxiliary verb werden, "to become."
[8] St Mungo—Saint Kentigern.
NOW
FIRST PUBLISHED IN A PERFECT STATE.
This ballad is now, for the first time, published in a perfect state. A fragment, comprehending the 2d, 4th, 5th, and 6th verses, as also the 17th, has appeared in several collections. The present copy is chiefly taken from the recitation of an old woman, residing near Kirkhill, in West Lothian; the same from whom were obtained the variations in the tale of Tamlane, and the fragment of the Wife of Usher's Well, which is the next in order.
The tale is much the same with the Breton romance, called Lay le Frain, or the Song of the Ash. Indeed, the editor is convinced, that the farther our researches are extended, the more we shall see ground to believe, that the romantic ballads of later times are, for the most part, abridgments of the ancient metrical romances, narrated in a smoother stanza, and more modern language. A copy of the ancient romance, alluded to, is preserved in the invaluable collection (W. 4. 1.) of the Advocates' Library, and begins thus:
A FRAGMENT.
NEVER BEFORE PUBLISHED.
The sense of this verse is obscure, owing, probably, to corruption by reciters. It would appear, that the mother had sinned in the same degree with the celebrated Lenoré.
The notion, that the souls of the blessed wear garlands, seems to be of Jewish origin. At least, in the Maase-book, there is a Rabbinical tradition, to the following effect:—
"It fell out, that a Jew, whose name was Ponim, an ancient man, whose business was altogether about the dead, coming to the door of the school, saw one standing there, who had a garland upon his head. Then was Rabbi Ponim afraid, imagining it was a spirit. Whereupon he, whom the Rabbi saw, called out to him, saying, 'Be not afraid, but pass forward. Dost thou not know me?' Then said Rabbi Ponim, 'Art not thou he whom I buried yesterday?' And he was answered, 'Yea, I am he.' Upon which Rabbi Ponim said, 'Why comest thou hither? How fareth it with thee in the other world?' And the apparition made answer, 'It goeth well with me, and I am in high esteem in paradise.' Then said the Rabbi, 'Thou wert but looked upon in the world as an insignificant Jew. What good work didst thou do, that thou art thus esteemed?' The apparition answered, 'I will tell thee: the reason of the esteem I am in, is, that I rose every morning early, and with fervency uttered my prayer, and offered the grace from the bottom of my heart: for which reason I now pronounce grace in paradise, and am well respected. If thou doubtest whether I am the person, I will show thee a token that shall convince thee of it. Yesterday, when thou didst clothe me in my funeral attire, thou didst tear my sleeve.' Then asked Rabbi Ponim, 'What is the meaning of that garland?' The apparition answered, 'I wear it, to the end the wind of the world may not have power over me; for it consists of excellent herbs of paradise.' Then did Rabbi Ponim mend the sleeve of the deceased: for the deceased had said, that if it was not mended, he should be ashamed to be seen amongst others, whose apparel was whole. And then the apparition vanished. Wherefore, let every one utter his prayer with fervency; for then it shall go well with him in the other world. And let care be taken that no rent, nor tearing, be left in the apparel in which the deceased are interred."—Jewish Traditions, abridged from Buxtorf, London, 1732, Vol. II. p. 19.
This will remind the German reader of the comic adieu of a heavenly apparition:—
Blumauer.
[11] Channerin'—Fretting.
NEVER BEFORE PUBLISHED.
A copy of this Ballad, materially different from that which follows, appeared in "Scottish Songs," 2 vols. Edinburgh, 1792, under the title of Lord Bothwell. Some stanzas have been transferred from thence to the present copy, which is taken down from the recitation of a Lady, nearly related to the Editor. Some readings have been also adopted from a third copy, in Mrs Brown's MS., under the title of Child Brenton. Cospatrick (Comes Patricius) was the designation of the Earl of Dunbar, in the days of Wallace and Bruce.