Border Raids and Reivers

It is worthy of note that, for a few years before James succeeded to the throne of England, his feeling towards the Scottish Borderers had become considerably modified. Whether this was due to the influence of the reproachful letters on the state of the Borders addressed to him by Elizabeth, or to the additional subsidy of £2000 per annum, now guaranteed to him out of the English exchequer, is a question about which there may, legitimately, be difference of opinion. In any case he now saw that it would be advantageous, from a personal as well as from a national point of view, to curb as far as he possibly could the lawless propensities of the reiving fraternity. In so doing he was wisely anticipating the time when he would be responsible for good rule on both sides of the Border. It may thus be said that even the prospect of the union of the Crowns under James had a beneficial effect. Coming events cast their shadows before. It led to the adoption of a wiser policy in regard to this particular part of the realm, with the result that for some years prior to 1603, a noticeable improvement had taken place in Border affairs. The wardens had become more anxious than before to discharge the duties of their high office with impartiality, and to use their utmost endeavour to restrain the more lawless spirits among the clansmen over whom they exercised authority. Crime was at once more expeditiously and severely punished. A firm hand was laid on the ringleaders in Border strife; and though these men were not easily daunted, and chafed bitterly under the restraints laid upon them by those in authority, yet they were soon made to realise that a new spirit was being infused into the administration, and that in consequence reiving was becoming an increasingly difficult and perilous business. But great social revolutions are not brought about in a day; and, as we shall see, it was long ere the Borders settled down into their present normal condition.

When James ascended the throne of England, the change which had been silently taking place in the management of Border affairs became at once more marked and widespread. The effect of this event was unmistakable in every department of the national life. It created, no doubt, considerable bitterness and jealousy in certain sections of society in England, as it was believed that the King was unduly partial to his own countrymen in the bestowment of his favours. This was certainly not the case, as James was far more anxious to conciliate his English subjects than to favour his native land. It would have been well for him, and his successors in office, had he discharged his duty to Scotland with less regard to English prejudices.

He was determined, however, at all hazards to suppress Border reiving. Ten days after his arrival in London he issued a proclamation requiring all those guilty of the foul and insolent outrages lately committed on the Borders, to submit themselves to his mercy before the twentieth of June, under penalty of being excluded from it for ever. Two days after this proclamation had been made he emitted another, declaring his fixed resolution to accomplish the union of the two realms; in consequence of which, the bounds possessed by the rebellious Borderers should no more be the extremities but the middle, and the inhabitants thereof reduced to a perfect obedience. He said that he had found in the hearts of his best disposed subjects of both realms, a most earnest desire for this union; and he undertook, with the advice and consent of the Estates of both Parliaments, to bring it about. In the meantime he declared that he considered the two kingdoms as presently united; and required his subjects to view them in the same light, and in consequence thereof, to abstain from mutual outrages and injuries of whatever kind, under the penalty of his highest displeasure and of suffering the strictest rigour of justice.[130 - Ridpath’s Border History, p. 704.]

In pursuance of this policy, and in order to extinguish all past hostilities between his kingdoms, the King prohibited the name of Borders any longer to be used, substituting in its place the name Middleshires. He also ordered all the places of strength, with the exception of the habitations of noblemen and barons, to be demolished; their iron gates to be converted into ploughshares; and the inhabitants were enjoined to betake themselves to agriculture and other works of peace.

But these severe measures, accompanied as they were by the summary execution of large numbers of the worst characters on the Borders, who, as we have seen, were sent to the gallows without ceremony, would not have been sufficient of themselves to eradicate the evil. More potent influences, however, were brought into operation. The law was now administered, not spasmodically as before, but with a continuity and impartiality hitherto unknown and unattainable. It was the interest of the King and of the Government to repress disorder, to punish the lawless and disobedient, and to establish order and good rule throughout both kingdoms; and the consequence was that, in course of time, the Border reivers were made to realise that they must, perforce, abandon their old habits and betake themselves to a new mode of life. This desirable end was not attained without difficulty. Border reiving did not altogether cease for nearly a hundred years after the union of the Crowns; but the beginning of the seventeenth century inaugurated the period of its decline.

“The succession of James to the Crown of England,” Ridpath remarks, “and both kingdoms thus devolving on one sovereign, was an event fruitful of blessing to each nation. The Borders, which for many ages had been almost a constant scene of rapine and devastation, enjoyed, from this happy era, a quiet and order which they had never before experienced; and the island of Britain derived from the union of the two Crowns, a tranquility and serenity hitherto unknown, and was enabled to exert its whole native force. National prejudices, and a mutual resentment, owing to a series of wars betwixt the kingdoms, carried on for centuries, still however subsisted, and disappointed James’ favourite scheme of an entire and indissoluble union. From the same source also arose frequent disputes and feuds upon the Marches, which by the attention of the sovereign were soon and easily composed; and are not of moment enough to merit a particular relation. But it required almost a hundred years, though England and Scotland were governed all the time by a succession of the same princes, to wear off the jealousies and prepossessions of the formerly hostile nations, and to work such a change in their tempers and views, as to admit of an incorporating and an effectual union.”[131 - Ridpath’s Border History, p. 706.]

But another and most important agent in the pacification and social regeneration of the Borders was the development, under the fostering care of the Church, of what is known as the Parochial system of education. The Roman Catholic Church in earlier times was not, as has sometimes been erroneously supposed, inimical to the intellectual culture of the nation. In its palmy days it undertook the work of educating the people with an enthusiasm which commands the respect of most unbiased students of our national history.

In this respect the monasteries, especially, rendered important services to the community. Long before the Reformation there were at least three classes of schools in Scotland – the “Sang Schools,” connected with the Cathedrals or more important Churches – the “Grammar Schools,” which were founded in the principal burghs in the country – and the “Monastic Schools,” which were, as the name implies, connected with the monasteries. “The interest in education,” says Prof. Story, “which had distinguished the Columban Church, was not seriously impaired by its amalgamation with the Church of Rome. It survived in active force, and before the foundation of any of the existing public schools of England (the oldest of which is Winchester, founded in 1387), we find the charge of the schools of Roxburghshire intrusted in 1241 to the monks of Kelso, over whom was an official called ‘The Rector of the Schools.’”[132 - Apostolic Ministry of the Scottish Church, p. 211.]

But for a considerable period prior to the Reformation, the interest of the Roman Catholic Church in education, as well as in regard to the moral and spiritual well-being of the people, had become enfeebled. The monasteries had ceased to be, what they were in earlier times, centres of gracious intellectual and spiritual influence. And nowhere was this more conspicuously the case than on the Borders. The lawlessness of the clans reacted on the life of the Church, and instead of the Church overcoming the malign and disintegrating influences by which it was assailed, it was unhappily overcome by them. Education in all its branches was shamefully neglected. The most eminent barons in the land were often unable even to write their own names. When they were under the necessity of adhibiting their signatures to deed or charter, the pen had to be guided by the hand of the notary. In these circumstances it is not difficult to imagine how densely ignorant the great body of the people must have been.

Whatever may be said for or against the Reformation, there will be a general consensus of opinion, among educationists especially, that the scheme propounded by John Knox for the education of the people is in many respects an ideal one. It is thus outlined in the Book of Discipline: – “Of necessitie therefore we judge it, that every several kirk have one schoolmaister appointed, such a one at least as is able to teach grammar and the Latin tongue, if the town be of any reputation. If it be upland where the people convene to the doctrine but once in the week, then must either the reader or the minister there appointed take care of the children and youth of the parish, to instruct them in the first rudiments, especially in the Catechism [Calvin’s Catechism] as we have it now translated in the Book of Common Order, called the Order of Geneva. And furder, we think it expedient, that in every notable town, and specially in the town of the superintendent, there be erected a Colledge, in which the arts, at least logick and rhetorick, together with the tongues, be read by sufficient masters, for whom honest stipends must be appointed. As also that provision be made for those that be poore, and not able by themselves nor by their friends to be sustained at letters, and in special these that come from landward.”[133 - Book of Discipline, chap. vii.]

Unfortunately, owing to the rapacity of the nobles, this splendid scheme of national education was not carried out in its entirety. But though the enlightened views which the Reformers thus endeavoured to impress both upon the Parliament and the country were not so heartily and widely adopted as they should have been, a beginning was made in the establishment of parochial schools, and by this means the benefits of education were brought within the reach of the great body of the people. It has been justly remarked that if the counsel of the Reformers had been followed, no country in the world would have been so well supplied as Scotland with the means of extending the benefits of a liberal education to every man capable of intellectual improvement.

The state of the Borders, however, for at least fifty years after the Reformation, was such as to make it difficult in some places, and all but impossible in others, to establish and maintain parochial schools. But in course of time, as things began to improve, owing to the more systematic and impartial administration of the law, the work of training the youth of the district was entered upon with energy and enthusiasm. The beneficial results of the new regime in matters educational soon became apparent. Crime steadily decreased. The old reiving habits were gradually, if with difficulty, abandoned, and increased attention was given to the peaceful pursuits of agriculture and other industries; and out of the social chaos which had so long been a notorious feature of Border life, a healthy, vigorous, law-abiding community was evolved.

But the most potent factor in the pacification and moral regeneration of the Borders was the influence and teaching of the Church. The religious condition of the people in this part of the country, both before and after the Reformation, can only be described as utterly deplorable. The fierce fighting Border clans had practically broken with institutional religion in all its forms. It is frequently said of them, and not without good reason, that they feared neither God nor man. They delighted in robbing and burning churches, and held both priest and presbyter in high disdain. Johnie Armstrong of Gilnockie is credited with having destroyed, during the course of his career, no fewer than fifty-two parish churches. The picture of the religious condition of the Borders, as reflected in the State Papers, is well fitted to awaken painful reflections. Eure, for example, in a letter addressed to Queen Elizabeth, in the year 1596, says: – “Another most grievous decay is the ‘want of knowledge of God,’ whereby the better sort forget oath and duty, let malefactors go without evidence, and favour a partie belonging to them or their friends. The churches mostly ruined to the ground, ministers and preachers ‘comfortless to come and remain where such heathenish people are,’ so there are neither teachers nor taught.”[134 - Border Papers, vol. i. p. 125.] In a still more doleful strain the Bishop of Durham describes the irreligious condition of the Borders. “Diverse persons,” he says, “under pretext of danger to their persons, and some through a careless regard of their conscience toward their flocks, besides also other out of a continual corruption of their patrons, turn residence into absence, whereby the people are almost totally negligent and ignorant of the truth professed by us, and so the more subject to every subtile seducer.”[135 - Border Papers, vol. ii. p. 323.] So completely, indeed, had religious teaching fallen into abeyance that one writer even goes the length of affirming that “many die, and cannot say the Lord’s Prayer.”[136 - Border Papers, vol. i. p. 494.]

The Commission appointed to inquire into the state of affairs on the Borders, after the breaking of Carlisle castle by Buccleuch, and to discover, if possible, some remedy for the clamant evils which prevailed, suggested in the first paragraph of their report “that ministers be planted at every Border Church to inform the lawless people of their duty, and watch over their manners – the principals of each parish giving their prime surety for due reverence to the pastor in his office; the said churches to be timely repaired.”[137 - Border Papers, vol. ii. p. 316.]

The propriety and wisdom of this deliverance will not be seriously questioned by those who have some knowledge of the motives and principles by which human life is moulded and governed. Religion is the bulwark of society and the State – the necessary condition alike of their existence and wellbeing. It was therefore clearly perceived by those responsible for the social and moral wellbeing of this much distracted region that some effective measures must be adopted to revive the religious life of the people. The task was none of the easiest. Ruined churches had to be restored; ministers had to be found, and “honest stipends” provided; and the community from an ecclesiastical point of view reorganized. And, as might be expected, the changes contemplated were not easily or quickly effected. Old habits are not readily abandoned, and consequently it took many years to raise the general religious life of the Borders to the level of that of other districts of the country where the conditions, to begin with, were more favourable. Even in the beginning of the eighteenth century, when that renowned minister, the Rev. Thomas Boston, began his pastorate in Ettrick, the state of matters from a religious point of view was such as might well have appalled the stoutest heart. His parishioners were rude and lawless to a degree. We are told that on Sundays some of them went, not to church, but to the churchyard, and tried to drown the voice of the preacher by producing all sorts of discordant sounds; and even those who ventured within the walls ostensibly to worship, would rise up during the service with “rude noise and seeming impatience,” and leave the building. The condition of this parish – and others in the district were probably not much better – has been not inaptly described as “an unploughed field covered with tangled weeds and thorns, and sheltering many foul creatures.” But the morals of the people, under the influence of the faithful ministrations of Boston, were gradually reformed, and the desert was made to bud and blossom like the rose. And what was effected in this particular district may be taken as a fair sample of the good work accomplished by the Church throughout the whole length of the Borders. Its influence was potent and far-reaching, and mighty to the pulling down of the strongholds of evil. “How did it happen,” says a modern writer, “that the raiding and reiving race which inhabited the Borders became so peaceful and law-abiding? That were a long tale to tell, but the credit of it belongs to those preachers Sir Walter was too superfine and cavalier to understand. In this work his own great-grandfather, for nineteen years the faithful and diligent minister of Yarrow, bore his own part, and, though the great-grandson owed his genius to his mother, the minister’s grand-daughter, he failed to appreciate the most characteristic treasure of his inheritance. He remembered that Richard Cameron – founder of the Cameronians, sternest of Presbyterian sects – was once chaplain to the Harden Scotts, but he could see no heroism in the uncompromising preacher, who had dared to rebuke Harden’s too compliant faith and indulgent temper. Yet over Annandale, throughout Moffatdale, thence flowing over into the Forest, the name of Cameron was one of power. The heroic strain in him suited the mood of the ancient reivers, who loved strength and iron in the blood. But the Scotts had ridden and lorded it over the Marches too long to love iron in any blood save their own. Their feud with the preachers began early, for John Welsh, Knox’s son-in-law, was persecuted out of Selkirk, whither he had gone to convert the souters and reform the freebooters of the Forest, by a Scott of Headshaw. But the man who ought here to be placed foremost is a man who became minister of Ettrick three years before John Rutherford, Scott’s ancestor, died – Thomas Boston. Cotter Morrison quoted some of his fierce sayings with the horror of a son of light suddenly confronting an altogether incredible darkness. But no man ignorant of the deeds of Boston can judge his speech. In some of his words there is a wonderful tenderness, in his acts a marvellous integrity, and in his thought a rare power to move the hearts, stir the consciences, and awaken the intellects of his people. It was a brave thing to make the stern Presbyterian discipline a reality among these men of the Forest, in whom the old reiving instinct was still strong, at once kept alive and glorified by the ballads which were known in every cottage, and recited at every hearth. But the man was patient and strong enough to do it; nothing was too minute to escape his eye; nothing was too inveterate to silence or too ancient to overcome his religion.”[138 - Principal Fairbairn.] It is undoubtedly to the influence of such preachers, men of faith and character, scholarship and genius, that Borderers owe many of the best qualities, both of intellect and heart, for which, in later times, they have become distinguished.

XVI.

THE HARVEST OF PEACE

When this loose behaviour I throw off,
And pay the debt I never promised,
By how much better than my word I am,
By so much shall I falsify men’s hope;
And, like bright metal on a sullen ground,
My reformation, glittering o’er my fault,
Shall show more goodly, and attract more eyes,
Than that which hath no foil to set it off.

    Shakespeare.

To those familiar with the history of Border reiving it may appear, on the first glance, somewhat inexplicable that in those districts where the system was most deeply rooted there should now be found one of the most orderly and law-abiding communities in the country. The old leaven, it would seem, has worked itself out, and that, too, with a rapidity and thoroughness which some may find difficult to reconcile with the modern doctrine of heredity. The laws of evolution, whether in the physical or social sphere, may operate with the precision and certainty of destiny, but the changes effected are brought about slowly, and with well-graded regularity. No doubt fifty or a hundred years is a considerable period measured by the standard of the individual life, but it is a brief term in the history of a nation or people. While considerable changes may take place in the course of a century, yet these are often of a more or less superficial character, affecting only to a limited extent the thoughts, habits, and customs of a community. In the present instance, however, the changes which took place in the life of the Border clans seem to have been as thorough as they were rapid. In a comparatively short time the Borders, from being one of the most lawless and disorderly districts in the country, became an example to both kingdoms in honesty, sobriety, and true patriotism. Such epithets as “brutal Borderers” and “lewd Liddesdales,” so freely banded about in earlier times, especially by the English wardens, speedily lost their significance. Those lawless reivers, whom neither warden nor king could effectively control, were not difficult to induce, when the proper time came, to turn their swords into ploughshares and their spears into pruning hooks, and to settle down to a well-ordered, industrious, and peaceful mode of life. This phenomenon may doubtless be accounted for on purely natural principles. The explanation, indeed, is not difficult to discover. As we have already seen, the worst characters, the “broken men” – those who had no chiefs who could be made responsible for their good behaviour – were expatriated – sent to Holland and elsewhere – and consequently ceased to give further trouble. And it may be said in regard to those who remained that while they had spent the best part of their lives in appropriating the goods and chattels of their English neighbours, they were not by any means the depraved and degraded wretches they have so often been described. Far from it. These men for the most part believed, rightly or wrongly, that in despoiling and harassing their English neighbours they were rendering an important service to their country. They looked upon their reiving as being of the nature of reprisal. Time and again they had been hunted and harried by their “auld enemies,” and they thought it no sin, whenever they found an opportunity, to carry the war into the enemies’ camp. Moreover, it seems to have been an article of their creed – one of the “fundamentals” – that all property was common by the laws of nature, a doctrine which, even at the present day, is sometimes propounded with considerable show of logic by budding Border politicians. Their ethical system was simplicity itself. Might was right. The spoil belonged by natural law to the man who could either take or keep it. Of course it may be said that such notions are opposed to the foundation principles of all social and moral life. This may be conceded. But the fact that the Border reivers looked at things from a different point of view – while it may not mitigate the offence abstractly considered – had an important bearing and influence on their own moral life and character. There can be no doubt that it saved them from utter demoralization. He that doubteth is damned. But the Borderers were fully convinced that their action in plundering and despoiling those who lived in the opposite Marches was commendable and right. Johnie Armstrong may be taken as a faithful exponent of Border ethics when he says: —

For I’ve loved naething in my life,
I weel dare say it, but honesty.

He leaves us in no doubt as to what he means by the assertion. He does not deny that he took everything he could lay his hands on from the unfortunate English. He glories in the fact. It never occurs to him that he ought to feel ashamed of his conduct. But he avers that though he had lived for a hundred years never a Scot’s wife could have said that “ere he had skaithed her a puir flee.” It was right to rob the English; it was disgraceful to turn your hand against anyone belonging to your own country. Here we have the ethical system of the Border reiver in a nutshell.

But lawless as the Borders may have been in the olden time, they certainly do not at the present day bear many traces of their evil past. The Border counties, judging from the statistics of the Police and Sheriff Courts, have an excellent record, whether we consider the number or the nature of the cases dealt with. The following statistics speak for themselves: —

But these statistics would appear still more favourable were it not for the existence of what is known as the “Tweed Act,” which is responsible for a considerable proportion of the crime charged against the Border counties. In the county of Peebles, for example, fully 17 per cent. of the convictions recorded are under this exceptional statute. It is a law which is often fiercely denounced both by poachers and politicians, and of which few others have much that is kindly to say, with the exception perhaps of the riparian proprietors; but no really serious attempt has as yet been made to have the Tweed and its tributaries brought under the general law of the land. But notwithstanding the existence of this fruitful source of crime, the Borders compare not unfavourably with other districts. The population of Caithness, for instance, is only a little over 4000 higher than that of Berwick, and we find that the average number of convictions in that county for the past five years is 419, a fact which shows that the inhabitants of the south are quite as well conducted as those in the far north.

It is also worthy of note that the offences dealt with are for the most part of a petty nature. There are comparatively few cases of theft, or offences against the person. It may therefore be said that the Borders have emerged from the evil conditions of the past, bearing few traces, if any, of their former lawlessness. It was no doubt a hard school in which Borderers were trained, and, perhaps, as has been remarked, some of them are a trifle grim, and dour, and unsociable, deficient to some extent in the softer and kindlier virtues characteristic of the inhabitants of the western seaboard; but, considering the experiences through which they have passed, they have no reason to be ashamed of themselves.

And if Borderers have deficiencies arising out of the adverse circumstances with which they had so long to contend, they have also outstanding excellencies which have brought them well to the front in the race of life. They are brave, outspoken, independent. They think and act with energy and decision. They believe in themselves, rely upon their own resources, and where the struggle is most severe they almost invariably give a good account of themselves. Their contributions in modern times to the social and intellectual life of the nation have been considerable, and of a high quality. In agriculture, in commerce, in statesmanship, in warfare, and in many other departments, they have rendered important services. The Scotts and Kers and Elliots – names intimately associated with Border reiving in all its phases – have long held a foremost place in the political and social life of the country.

But the great feature of Border life in more modern times has been the almost marvellous efflorescence of the spirit of poesy, which has conferred on the district a unique distinction and an imperishable charm. It may seem strange that the home of the reiver should have become the birthplace of poetry and song; yet a moment’s reflection will suffice to show that here are to be found all the conditions which make life a tragedy and beget the feeling for it. The rough adventurous life of the Border reiver, with its constant peril and hairbreadth escapes, formed, as it were, a fitting compost for the cultivation of the tragic muse. And what ballads have sprung from this soil watered by the very heart’s blood of its people! “The Dowie Dens of Yarrow,” “The Douglas Tragedy,” “Johnie Armstrong,” “Jamie Telfer of the Fair Dodhead,” “The Border Widow’s Lament,” “The Flowers of the Forest” – not to mention many others of almost equal merit – have taken possession of the imaginative and emotional life of the nation, and become part and parcel of its very being. Indeed, the influence of this varied body of balladic lore on the thought and life and character of the Scottish people can hardly be over-estimated. Spenser, to whose sublime genius we are indebted for the “Faery Queen,” is known to fame as “the poet’s poet.” It is a high distinction, and not unworthily bestowed. But in a still higher sense it may be said that the Border ballads have been a perennial fountain of poetic inspiration to all lovers of the Muse. Rough and rugged though many of them are, yet they are dowered with that potent spell which at once captivates the heart and awakens within it the deepest and tenderest emotions of which it is capable. Here, if anywhere, we find the Helicon of Scotland.

We may regret, with R. L. Stevenson, that the names of the old balladists have disappeared from the roll of fame. It would have been interesting to know who the singers were; but we may be thankful that the songs they sung have come down to our later age. They are a priceless inheritance, a glorious legacy. In these ballads the rugged cactus of Border life has burst into the most gorgeous blossom.

But this is not all. The ballad period, rich as it is in all the higher elements of dramatic and poetic suggestiveness, was but the beginning of an era of song, which has secured for the Borderland an unique distinction. In the beginning of the eighteenth century there was born in the manse of Ednam, in the neighbourhood of Kelso, one of the most renowned of Border poets, James Thomson, the author of “The Seasons,” “The Castle of Indolence,” “Rule Britannia,” and other pieces. His early youth was spent in the parish of Southdean, and here among the green rolling hills, and by the quiet streams, he stored his mind and imagination with those images of natural beauty which in later times, in a far-off city, he embodied in immortal verse. His services to the poetic literature of his age and country have been tardily, and often very inadequately, appreciated. To him mainly belongs the credit of bringing the minds of men back to nature and reality as the only genuine sources of poetic inspiration. He was the forerunner of Cowper, and Burns, and Wordsworth – the pioneer in a new and profoundly significant movement.

After a considerable interval, Scott, Hogg, and Leyden appear on the scene – names that will for ever remain enshrined in Border song and story. Scott was a Borderer of Borderers, a descendant of Auld Wat of Harden and Mary Scott, the Flower of Yarrow. His grandfather, on the maternal side, was Professor Rutherford, a famous man in his day, the scion of an old Border stock, renowned, like the Harden family, in the annals of reiving.

Hogg and Leyden occupy a place of honourable distinction in the life and literature of the Borders. “Kilmeny” is a masterpiece of imaginative genius, and has won for its author a fame which the lapse of time will not seriously impair. John Leyden, more renowned as a scholar and antiquary than a poet, gave evidence of the possession of powers which, had he been spared, would have secured for him a foremost place among the most brilliant men of his age. These services which the Borders have thus rendered to the literature of the country have been valuable and important in a high degree.

And – if we dare suggest it – it is not altogether improbable that even Burns himself was sprung of a Border stock. We find in the “Border Papers,” from which much of our information regarding Border reiving has been drawn, that the name “Burness” frequently occurs. The family bearing this patronymic was well known in Liddesdale and the Debateable land, and the various branches of the family, like the Armstrongs and Elliots, were distinguished for their reiving propensities. The grandfather of the poet found a home in Argyleshire, and Burns’ father, as is well known, hailed from Kincardineshire. The removal from the Borders of a representative of the family may be easily accounted for. Reference has already been made to a law which was passed by the Scottish Parliament enacting that the various families and clans on the Borders should find pledges for their good behaviour. These “pledges” were sent north of the Forth, and were strictly prohibited from returning to their former haunts. It is just possible that in this way an ancestor of Burns may have been called to leave the Border district in the interests of his family or clan. This much at least is certain, the name is one which was common on the Borders in those times of which we write. But whatever truth there may be in the suggestion we have made (it would be foolish to dogmatise in the absence of authentic information), Burns furnishes many points of resemblance to the distinctive traits of Border character in the olden time. His disregard of conventionality in all its forms, combined with his aggressive sense of independence, mark him out as of the true Border type.

This district, once so famous as the favourite haunt of the reiver, may now be described as one of the most peaceful in the country. Every year it attracts an increasing number of tourists, who come from almost every part of the world to visit its numerous shrines. To the literary and professional classes it has become a kind of Mecca, to which they feel constrained to resort once and again for intellectual refreshment and inspiration. The glamour which Scott, Wordsworth, and Hogg – and many other tuneful poets – have thrown around its green hills and bosky glens has given it an air of enchantment to which the poetic temperament especially is keenly sensitive. The pity is that in modern times, owing to a variety of causes, the population in the rural districts has been steadily decreasing. The fine hardy, thrifty, yeomen race is disappearing. Small holdings have been consolidated, and the big farm – in too many cases – is held by a non-resident tenant, who interests himself little, or not at all, in the social and moral well-being of those whom he is under the necessity of employing. This evil is one of long standing. In the Statistical Account of Yarrow, published in 1833, Dr Russell remarks that – “out of forty-five farms in the parish, twenty are led farms. On many of these were formerly large families, with servants and cottagers, and there are five such lying adjacent, – a state of things the more to be regretted, when its only advantage is a trifling addition of rent, and the saving of outlay on farm buildings.” Well may it be said —

“Ill fares the land, to hastening ills a prey,
Where wealth accumulates, and men decay:
Princes and lords may flourish, or may fade,
A breath can make them, as a breath has made:
But a bold peasantry, their country’s pride,
When once destroyed, can never be supplied.”

notes

1

Tytler’s History, vol. I., page 43.

2

Tytler’s History, vol. I., page 46.

3

Border Papers, vol. II., page 130.

4

Froissart, vol. II., p. 362.

5