Minstrelsy of the Scottish Border Volume I Part 4

We learn from a curious pa.s.sage in the life of Richard Cameron, a fanatical preacher during the time of what is called "the persecution," that some of the borderers retained to a late period their indifference about religious matters. After having been licensed at Haughhead, in Teviotdale, he was, according to his biographer, sent first to preach in Annandale. "He said, 'how can I go there? I know what sort of people they are.' 'But,' Mr. Welch said, 'go your way, Ritchie, and set the fire of h.e.l.l to their tails.' He went; and, the first day, he preached upon that text, _Home shall I put thee among the children, &c_. In the application he said, 'Put you among the children! the offspring of thieves and robbers! we have all heard of Annandale thieves.' Some of them got a merciful cast that day, and told afterwards, that it was the first field meeting they ever attended, and that they went out of mere curiosity, to see a minister preach in a tent, and people sit on the ground." _Life of Richard Cameron_[47].

[Footnote 47: This man was chaplain in the family of Sir Walter Scott of Harden, who attended the meetings of the indulged presbyterians; but Cameron, considering this conduct as a compromise with the foul fiend Episcopacy, was dismissed from the family. He was slain in a skirmish at Airdsmoss, bequeathing his name to the sect of fanatics, still called Cameronians.]

Cleland, an enthusiastic Cameronian, lieutenant-colonel of the regiment levied after the Revolution from among that wild and fanatical sect, claims to the wandering preachers of his tribe the merit of converting the borderers. He introduces a cavalier, haranguing the Highlanders, and ironically thus guarding them against the fanatic divines:

If their doctrine there get rooting, Then, farewell theift, the best of booting, And this ye see is very clear, Dayly experience makes it appear; For instance, lately on the borders, Where there was nought but theft and murders, Rapine, cheating, and resetting, Slight of hand, fortunes getting, Their designation, as ye ken, Was all along the _Tacking Men_.

Now, rebels more prevails with words, Then drawgoons does with guns and swords, So that their bare preaching now Makes the rush-bush keep the cow; Better than Scots or English kings, Could do by kilting them with strings.

Yea, those that were the greatest rogues, Follows them over hills and bogues, Crying for mercy and for preaching, For they'll now hear no others teaching."

_Cleland's Poems_, 1697, p. 30.

The poet of the whigs might exaggerate the success of their teachers; yet, it must be owned, that their doctrine of insubordination, joined to their vagrant and lawless habits, was calculated strongly to conciliate their border hearers.

But, though the church, in the border counties, attracted little veneration, no part of Scotland teemed with superst.i.tious fears and observances more than they did. "The Dalesmen[48]," says Lesley, "never count their beads with such earnestness as when they set out upon a predatory expedition." Penances, the composition betwixt guilt and conscience, were also frequent upon the borders. Of this we have a record in many bequests to the church, and in some more lasting monuments; such as the Tower of Repentance in Dumfries-shire, and, according to vulgar tradition, the church of Linton[49], in Roxburghshire. In the appendix to this introduction. No. IV., the reader will find a curious league, or treaty of peace, betwixt two hostile clans, by which the heads of each became bound to make the four pilgrimages of Scotland, for the benefit of the souls of those of the opposite clan, who had fallen in the feud. These were superst.i.tions, flowing immediately from the nature of the Catholic religion: but there was, upon the border, no lack of others of a more general nature. Such was the universal belief in spells, of which some traces may yet remain in the wild parts of the country. These were common in the time of the learned Bishop Nicolson, who derives them from the time of the Pagan Danes. "This conceit was the more heightened, by reflecting upon the natural superst.i.tion of our borderers at this day, who were much better acquainted with, and do more firmly believe, their old legendary stories, of fairies and witches, than the articles of their creed. And to convince me, yet farther, that they are not utter strangers to the black art of their forefathers, I met with a gentleman in the neighbourhood, who shewed me a book of spells, and magical receipts, taken, two or three days before, in the pocket of one of our moss-troopers; wherein, among many other conjuring feats, was prescribed, a certain remedy for an ague, by applying a few barbarous characters to the body of the party distempered. These, methought, were very near a-kin to Wormius's _Ram Runer_, which, he says, differed wholly in figure and shape from the common _runae_. For, though he tells us, that these _Ram Runer_ were so called, _Eo quod molestias, dolores, morbosque hisce infligere inimicis soliti sunt magi_; yet his great friend, Arng. Jonas, more to our purpose, says, that--_His etiam usi sunt ad benefaciendum, juvandum, medicandum tam animi quam corporis morbis; atque ad ipsos cacodaemones pellendos et fugandos_. I shall not trouble you with a draught of this spell, because I have not yet had an opportunity of learning whether it may not be an ordinary one, and to be met with, among others of the same nature, in Paracelsus, or Cornelius Agrippa."--_Letter from Bishop Nicolson to Mr. Walker; vide Camden's Britannia, c.u.mberland_. Even in the editor's younger days, he can remember the currency of certain spells, for curing sprains, burns, or dislocations, to which popular credulity ascribed unfailing efficacy[50]. Charms, however, against spiritual enemies, were yet more common than those intended to cure corporeal complaints. This is not surprising, as a fantastic remedy well suited an imaginary disease.

[Footnote 48: This small church is founded upon a little hill of sand, in which no stone of the size of an egg is said to have been found, although the neighbouring soil is sharp and gravelly. Tradition accounts for this, by informing us, that the foundresses were two sisters, upon whose account much blood had been spilt in that spot; and that the penance, imposed on the fair causers of the slaughter, was an order from the pope to sift the sand of the hill, upon which their church was to be erected. This story may, perhaps, have some foundation; for, in the church-yard was discovered a single grave, containing no fewer than fifty skulls, most of which bore the marks of having been cleft by violence.]

[Footnote 49: An epithet bestowed upon the borderers, from the names of their various districts; as Tiviotdale, Liddesdale, Eskdale, Ewsdale, Annandale, &c. Hence, an old ballad distinguishes the north as the country,

"Where every river gives name to a dale,"

_Ex-ale-tation of Ale_.]

[Footnote 50: Among these may be reckoned the supposed influence of Irish earth, in curing the poison of adders, or other venomous reptiles.--This virtue is extended by popular credulity to the natives, and even to the animals, of Hibernia. A gentleman, bitten by some reptile, so as to occasion a great swelling, seriously a.s.sured the editor, that he ascribed his cure to putting the affected finger into the mouth of an Irish mare!]

There were, upon the borders, many consecrated wells, for resorting to which the people's credulity is severely censured, by a worthy physician of the seventeenth century; who himself believed in a shower of living herrings having fallen near Dumfries. "Many run superst.i.tiously to other wells, and there obtain, as they imagine, health and advantage; and there they offer bread and cheese, or money, by throwing them into the well." In another part of the MS. occurs the following pa.s.sage. "In the bounds of the lands of Eccles, belonging to a lyneage of the name of Maitland, there is a loch called the Dowloch, of old resorted to with much superst.i.tion, as medicinal both for men and beasts, and that with such ceremonies, as are _shrewdly_ suspected to have been begun with witchcraft, and increased afterward by magical directions: For, burying of a cloth, or somewhat that did relate to the bodies of men and women, and a shackle, or teather, belonging to cow or horse; and these being cast into the loch, if they did float, it was taken for a good omen of recovery, and a part of the water carried to the patient, though to remote places, without saluting or speaking to any they met by the way; but, if they did sink, the recovery of the party was hopeless. This custom was of late much curbed and restrained; but since the discovery of many medicinal fountains near to the place, the vulgar, holding that it may be as medicinal as these are, at this time begin to re-a.s.sume their former practice."--_Account of Presbytery of Penpont, in Macfarlane's MSS._

The idea, that the spirits of the deceased return to haunt the place, where on earth they have suffered or have rejoiced, is, as Dr. Johnson has observed, common to the popular creed of all nations The just and n.o.ble sentiment, implanted in our bosoms by the Deity, teaches us, that we shall not slumber for ever, as the beasts that perish.--Human vanity, or credulity, chequers, with its own inferior and base colours, the n.o.ble prospect, which is alike held out to us by philosophy and by religion. We feel, according to the ardent expression of the poet, that we shall not wholly die; but from hence we vainly and weakly argue, that the same scenes, the same pa.s.sions, shall delight and actuate the disembodied spirit, which affected it while in its tenement of clay. Hence the popular belief, that the soul haunts the spot where the murdered body is interred; that its appearances are directed to bring down vengeance on its murderers; or that, having left its terrestrial form in a distant clime, it glides before its former friends, a pale spectre, to warn them of its decease. Such tales, the foundation of which is an argument from our present feelings to those of the spiritual world, form the broad and universal basis of the popular superst.i.tion regarding departed spirits; against which reason has striven in vain, and universal experience has offered a disregarded testimony. These legends are peculiarly acceptable to barbarous tribes; and, on the borders, they were received with most unbounded faith. It is true, that these supernatural adversaries were no longer opposed by the sword and battle-axe, as among the unconverted Scandinavians. Prayers, spells, and exorcisms, particularly in the Greek and Hebrew languages, were the weapons of the borderers, or rather of their priests and cunning men, against their aerial enemy[51]. The belief in ghosts, which has been well termed the last lingering phantom of superst.i.tion, still maintains its ground upon the borders.

[Footnote 51: One of the most noted apparitions is supposed to haunt Spedlin's castle, near Lochmaben, the ancient baronial residence of the Jardines of Applegirth. It is said, that, in exercise of his territorial jurisdiction, one of the ancient lairds had imprisoned, in the _Ma.s.sy More_, or dungeon of the castle, a person named Porteous.

Being called suddenly to Edinburgh, the laird discovered, as he entered the West Port, that he had brought along with him the key of the dungeon. Struck with the utmost horror, he sent back his servant to relieve the prisoner; but it was too late. The wretched being was found lying upon the steps descending from the door of the vault, starved to death. In the agonies of hunger, he had gnawed the flesh from one of his arms. That his spectre should haunt the castle was a natural consequence of such a tragedy. Indeed, its visits became so frequent, that a clergyman of eminence was employed to exorcise it.

After a contest of twenty-four hours, the man of art prevailed so far as to confine the goblin to the _Ma.s.sy More_ of the castle, where its shrieks and cries are still heard. A part, at least, of the spell, depends upon the preservation of the ancient black-lettered bible, employed by the exorcist. It was some years ago thought necessary to have this bible re-bound; but, as soon as it was removed from the castle, the spectre commenced his nocturnal orgies, with ten-fold noise; and it is verily believed that he would have burst from his confinement, had not the sacred volume been speedily replaced.

A Ma.s.s John Scott, minister of Peebles, is reported to have been the last renowned exorciser, and to have lost his life in a contest with an obstinate spirit. This was owing to the conceited rashness of a young clergyman, who commenced the ceremony of laying the ghost before the arrival of Ma.s.s John. It is the nature, it seems, of spirits disembodied, as well as embodied, to increase in strength and presumption, in proportion to the advantages which they may gain over the opponent. The young clergyman losing courage, the horrors of the scene were increased to such a degree, that, as Ma.s.s John approached the house in which it pa.s.sed, he beheld the slates and tiles flying from the roof, as if dispersed by a whirlwind. At his entry, he perceived all the wax-tapers (the most essential instruments of conjuration) extinguished, except one, which already burned blue in the socket. The arrival of the experienced sage changed the scene: he brought the spirit to reason; but, unfortunately, while addressing a word of advice or censure to his rash brother, he permitted the ghost to obtain the _last word_; a circ.u.mstance which, in all colloquies of this nature, is strictly to be guarded against. This fatal oversight occasioned his falling into a lingering disorder, of which he never recovered.

A curious poem, upon the laying of a ghost, forms article No. V. of the Appendix.]

It is unnecessary to mention the superst.i.tious belief in witchcraft, which gave rise to so much cruelty and persecution during the seventeenth century. There were several executions upon the borders for this imaginary crime, which was usually tried, not by the ordinary judges, but by a set of country gentlemen, acting under commission from the privy council[52].

[Footnote 52: I have seen, _penes_ Hugh Scott, Esq. of Harden, the record of the trial of a witch, who was burned at Ducove. She was tried in the manner above mentioned.]

Besides these grand articles of superst.i.tious belief, the creed of the borderers admitted the existence of sundry cla.s.ses of subordinate spirits, to whom were a.s.signed peculiar employments. The chief of these were the Fairies, concerning whom the reader will find a long dissertation, in Volume Second. The Brownie formed a cla.s.s of beings, distinct in habit and disposition from the freakish and mischievous elves. He was meagre, s.h.a.ggy, and wild in his appearance. Thus, Cleland, in his satire against the Highlanders, compares them to

"Faunes, or _Brownies_, if ye will, Or satyres come from Atlas hill."

In the day time, he lurked in remote recesses of the old houses which he delighted to haunt; and, in the night, sedulously employed himself in discharging any laborious task which he thought might be acceptable to the family, to whose service he had devoted himself. His name is probably derived from the _Portuni_, whom Gervase of Tilbury describes thus: "_Ecce enim in Anglia daemones quosdam habent, daemones, inquam, nescio dixerim, an secretae et ignotae generationis effigies, quos Galli Neptunos, Angli Portunos nominant. Istis insitum est quod simplicitatem fortunatonum_ _colonorum amplectuntur, et c.u.m nocturnas propter domesticas operas agunt vigilias, subito clausis januis ad ignem califiunt, et ranunculus ex sinu projectas, prunis impositas concedunt, senili vultu, facie corrugata, statura pusilli, dimidium pollicis non habentes. Panniculis consertis induuntur, et si quid gestandum in domo fuerit, aut onerosi opens agendum, ad operandum se jungunt citius humana facilitate expediunt. Id illis insitum est, ut obsequi possint et obesse non possint_."--Otia. Imp. p. 980. In every respect, saving only the feeding upon frogs, which was probably an attribute of the Gallic spirits alone, the above description corresponds with that of the Scottish Brownie. But the latter, although, like Milton's lubbar fiend, he loves to stretch himself by the fire[53], does not drudge from the hope of recompence. On the contrary, so delicate is his attachment, that the offer of reward, but particularly of food, infallibly occasions his disappearance for ever[54]. We learn from Olaus Magnus, that spirits, somewhat similar in their operations to the Brownie, were supposed to haunt the Swedish mines. The pa.s.sage, in the translation of 1658, runs thus: "This is collected in briefe, that in northerne kingdomes there are great armies of devils, that have their services, which they perform with the inhabitants of these countries: but they are most frequent in rocks and mines, where they break, cleave, and make them hollow: which also thrust in pitchers and buckets, and carefully fit wheels and screws, whereby they are drawn upwards; and they shew themselves to the labourers, when they list, like phantasms and ghosts." It seems no improbable conjecture, that the Brownie is a legitimate descendant of the _Lar Familiaris_ of the ancients.

[Footnote 53:

--how the drudging goblin swet, To earn the cream-bowl, duly set; When, in one night, ere glimpse of morn, His shadowy flail had thresh'd the corn, That ten day-lab'rers could not end; Then lies him down the lubbar fiend, And, stretch'd out all the chimney's length, Basks at the fire his hairy strength; And, crop-full, out of doors he flings, E'er the first c.o.c.k his matin rings.

_L'Allegro_.

When the menials in a Scottish family protracted their vigils around the kitchen fire, Brownie, weary of being excluded from the midnight hearth, sometimes appeared at the door, seemed to watch their departure, and thus admonished them--"Gang a' to your beds, sirs, and dinna put out the wee _grieshoch_ (embers)."]

[Footnote 54: It is told of a Brownie, who haunted a border family, now extinct, that the lady having fallen unexpectedly in labour, and the servant, who was ordered to ride to Jedburgh for the _sage femme_, shewing no great alertness in setting out, the familiar spirit slipt on the great-coat of the lingering domestic, rode to the town on the laird's best horse, and returned with the mid-wife _en croupe_. Daring the short s.p.a.ce of his absence, the Tweed, which they must necessarily ford, rose to a dangerous height. Brownie, who transported his charge with all the rapidity of the ghostly lover of _Lenore_, was not to be stopped by this obstacle. He plunged in with the terrified old lady, and landed her in safety where her services were wanted. Having put the horse into the stable (where it was afterwards found in a woeful plight), he proceeded to the room of the servant, whose duty he had discharged; and, finding him just in the act of drawing on his boots, he administered to him a most merciless drubbing with his own horse-whip. Such an important service excited the grat.i.tude of the laird; who, understanding that Brownie had been heard to express a wish to have a green coat, ordered a vestment of that colour to be made, and left in his haunts. Brownie took away the green coat, but never was seen more. We may suppose, that, tired of his domestic drudgery, he went in his new livery to join the fairies.--_See Appendix_, No. VI.

The last Brownie, known in Ettrick forest, resided in Bodsbeck, a wild and solitary spot, where he exercised his functions undisturbed, till the scrupulous devotion of an old lady induced her to _hire him away_, as it was termed, by placing in his haunt a porringer of milk and a piece of money. After receiving this hint to depart, he was heard the whole night to howl and cry, "Farewell to bonny Bodsbeck!" which he was compelled to abandon for ever.]

A being, totally distinct from those hitherto mentioned, is the Bogle, or Goblin; a freakish spirit, who delights rather to perplex and frighten mankind; than either to serve, or seriously to hurt, them.

This is the _Esprit Follet_ of the French; and _Puck_, or _Robin Goodfellow_, though enlisted by Shakespeare among the fairy band of _Oberon_, properly belongs to this cla.s.s of phantoms. _Sh.e.l.lycoat_, a spirit, who resides in the waters, and has given his name to many a rock and stone upon the Scottish coast, belongs also to the cla.s.s of bogles[55]. When he appeared, he seemed to be decked with marine productions, and, in particular with sh.e.l.ls, whose clattering announced his approach. From this circ.u.mstance he derived his name. He may, perhaps, be identified with the goblin of the northern English, which, in the towns and cities, Durham and Newcastle for example had the name of _Barquest_; but, in the country villages, was more frequently termed _Brag_. He usually ended his mischievous frolics with a horse-laugh.

[Footnote 55: One of his pranks is thus narrated: Two men, in a very dark night, approaching the banks of the Ettrick, heard a doleful voice from its waves repeatedly exclaim--"Lost! lost!"--They followed the sound, which seemed to be the voice of a drowning person, and, to their infinite astonishment, they found that it ascended the river.

Still they continued, during a long and tempestuous night, to follow the cry of the malicious sprite; and arriving, before morning's dawn, at the very sources of the river, the voice was now heard descending the opposite side of the mountain in which they arise. The fatigued and deluded travellers now relinquished the pursuit; and had no sooner done so, than they heard Sh.e.l.lycoat applauding, in loud bursts of laughter, his successful roguery. The spirit was supposed particularly to haunt the old house of Gorrinberry, situated on the river Hermitage, in Liddesdale.]

_Sh.e.l.lycoat_ must not be confounded with _Kelpy_, a water spirit also, but of a much more powerful and malignant nature. His attributes have been the subject of a poem in Lowland Scottish, by the learned Dr. Jamieson of Edinburgh, which adorns the third volume of this collection. Of _Kelpy_, therefore, it is unnecessary to say any thing at present.

Of all these cla.s.ses of spirits it may be, in general observed, that their attachment was supposed to be local, and not personal. They haunted the rock, the stream, the ruined castle, without regard to the persons or families to whom the property belonged. Hence, they differed entirely from that species of spirits, to whom, in the Highlands, is ascribed the guardianship, or superintendance of a particular clan, or family of distinction; and who, perhaps yet more than the Brownie, resemble the cla.s.sic household G.o.ds. Thus, in an MS. history of Moray, we are informed, that the family of Gurlinbeg is haunted by a spirit, called _Garlin Bodacher_; that of the baron of Kinchardin, by _Lamhdearg_[56], or Red-hand, a spectre, one of whose hands is as red as blood; that of Tullochgorm, by _May Moulach_, a female figure, whose left hand and arm were covered with hair, who is also mentioned in _Aubrey's Miscellanies_, pp. 211, 212, as a familiar attendant upon the elan Grant. These superst.i.tions were so ingrafted in the popular creed, that the clerical synods and presbyteries were wont to take cognizance of them[57].

[Footnote 56: The following notice of Lamhdearg occurs in another account of Strathspey, _apud_ Macfarlane's MSS.:--"There is much talke of a spirit called _Ly-erg_, who frequents the Glenmore. He appears with a red hand, in the habit of a souldier, and challenges men to fight with him; as lately as 1669, he fought with three brothers, one after another, who immediately died thereafter."]

[Footnote 57: There is current, in some parts of Germany, a fanciful superst.i.tion concerning the _Stille Volke_, or silent people. These they suppose to be attached to houses of eminence, and to consist of a number, corresponding to that of the mortal family, each person of which has thus his representative amongst these domestic spirits. When the lady of the family has a child, the queen of the silent people is delivered in the same moment. They endeavour to give warning when danger approaches the family, a.s.sist in warding it off, and are sometimes seen to weep and wring their hands, before inevitable calamity.]

Various other superst.i.tions, regarding magicians, spells, prophecies, &c., will claim our attention in the progress of this work. For the present, therefore taking the advice of an old Scottish rhymer, let us

"Leave bogles, brownies, gyre carlinges, and ghaists[58]."

[Footnote 58: So generally were these tales of _diablerie_ believed, that one William Lithgow, a _bon vivant_, who appears to have been a native, or occasional inhabitant, of Melrose, is celebrated by the pot-companion who composed his elegy, because

He was good company at jeists.

And wanton when he came to feists, He scorn'd the converse of great beasts, O'er a sheep's head; _He laugh'd at stones about ghaists_; Blythe Willie's dead!

_Watson's Scotish Poems_, Edin. 1706.]

_Flyting of Polwart and Montgomery_.

The domestic economy of the borderers next engages our attention. That the revenue of the chieftain should be expended in rude hospitality, was the natural result of his situation. His wealth consisted chiefly in herds of cattle, which were consumed by the kinsmen, va.s.sals, and followers, who aided him to acquire and to protect them[59]. We learn from Lesley, that the borderers were temperate in the use of intoxicating liquors, and we are therefore left to conjecture how they occupied the time, when winter, or when accident, confined them to their habitations. The little learning, which existed in the middle ages, glimmered a dim and a dying flame in the religious houses; and even in the sixteenth century, when its beams became more widely diffused, they were far from penetrating the recesses of the border mountains. The tales of tradition, the song, with the pipe or harp of the minstrel, were probably the sole resources against _ennui_, during the short intervals of repose from military adventure.

[Footnote 59: We may form some idea of the stile of life maintained by the border warriors, from the anecdotes, handed down by tradition, concerning Walter Scott of Harden, who flourished towards the middle of the sixteenth century. This ancient laird was a renowned freebooter, and used to ride with a numerous band of followers. The spoil, which they carried off from England, or from their neighbours, was concealed in a deep and impervious glen, on the brink of which the old tower of Harden was situated. From thence the cattle were brought out, one by one, as they were wanted, to supply the rude and plentiful table of the laird. When the last bullock was killed and devoured, it was the lady's custom to place on the table a dish, which, on being uncovered, was found to contain a pair of clean spurs; a hint to the riders, that they must shift for their next meal. Upon one occasion, when the village herd was driving out the cattle to pasture, the old laird heard him call loudly _to drive out Harden's cow_. "_Harden's cow!_" echoed the affronted chief--"Is it come to that pa.s.s? by my faith they shall sune say Harden's _kye_ (cows)." Accordingly, he sounded his bugle, mounted his horse, set out with his followers, and returned next day with "_a bow of kye, and a bussen'd_ (brindled) _bull_." On his return with this gallant prey, he pa.s.sed a very large hay-stack. It occurred to the provident laird, that this would be extremely convenient to fodder his new stock of cattle; but as no means of transporting it occurred, he was fain to take leave of it with this apostrophe, now proverbial: "By my soul, had ye but four feet, ye should not stand lang there." In short, as Froissard says of a similar cla.s.s of feudal robbers, nothing came amiss to them, that was not _too heavy, or too hot_. The same mode of house-keeping characterized most border families on both sides. An MS. quoted in _History of c.u.mberland_, p. 466, concerning the Graemes of Netherby, and others of that clan, runs thus: "They were all stark moss-troopers and arrant thieves: both to England and Scotland outlawed: yet sometimes connived at, because they gave intelligence forth of Scotland, and would raise 400 horse at any time, upon a raid of the English into Scotland." A saying is recorded of a mother to her son (which is now become proverbial), "_Ride Rouly_ (Rowland), _hough's i' the pot_;" that is, the last piece of beef was in the pot, and therefore it was high time for him to go and fetch more. To such men might with justice be applied the poet's description of the Cretan warrior; translated by my friend, Dr. Leyden.

My sword, my spear, my s.h.a.ggy shield, With these I till, with these I sow; With these I reap my harvest field, The only wealth the G.o.ds bestow.

With these I plant the purple vine, With these I press the luscious wine.

My sword, my spear, my s.h.a.ggy shield, They make me lord of all below; For he who dreads the lance to wield, Before my s.h.a.ggy shield must bow.

His lands, his vineyards, must resign; And all that cowards have is mine.