Little did my mother think
That day she cradled me
What land I was to travel in,
Or what death I should die.
Writing to Mrs. Dunlop on January 25, 1790, Burns quoted these lines, ‘in an old Scottish ballad, which, notwithstanding its rude simplicity, speaks feelingly to the heart.’ Mr. Carlyle is said, when young, to have written them on a pane of glass in a window, with a diamond, adding, characteristically, ‘Oh foolish Thee!’ In 1802, in the first edition of ‘The Border Minstrelsy,’ Scott cited only three stanzas from the same ballad, not including Burns’s verse, but giving
Yestreen the Queen had four Maries,
The night she’ll hae but three,
There was Marie Seaton, and Marie Beaton,
And Marie Carmichael and me.
In later editions Sir Walter offered a made-up copy of the ballad, most of it from a version collected by Charles Kirkpatrick Sharpe.
It now appeared that Mary Hamilton was the heroine, that she was one of Queen Marie’s four Maries, and that she was hanged for murdering a child whom she bore to Darnley. Thus the character of Mary Hamilton was ‘totally lost,’ and Darnley certainly ‘had not sufficient for two.’ Darnley, to be sure, told his father that ‘I never offended the Queen, my wife, in meddling with any woman in thought, let be in deed,’ and, whether Darnley spoke truth or not, there was, among the Queen’s Maries, no Mary Hamilton to meddle with, just as there was no Mary Carmichael.
The Maries were attendant on the Queen as children ever since she left Scotland for France. They were Mary Livingstone (mentioned as ‘Lady Livinston’ in one version of the ballad),* who married ‘John Sempill, called the Dancer,’ who, says Laing, ‘acquired the lands of Beltree, in Renfrewshire.‘**
*Child, vol. iii. p. 389.
**Laing’s Knox, ii. 415, note 3.
When Queen Mary was a captive in England she was at odds with the Sempill pair about some jewels of hers in their custody. He was not a satisfactory character, he died before November 1581. Mary Fleming, early in 1587, married the famous William Maitland of Lethington, ‘being no more fit for her than I to be a page,’ says Kirkcaldy of Grange. Her life was wretched enough, through the stormy career and sad death of her lord. Mary Beaton, with whom Randolph, the English ambassador, used to flirt, married, in 1566, Ogilvy of Boyne, the first love of Lady Jane Gordon, the bride of Bothwell. Mary Seaton remained a maiden and busked the Queen’s hair during her English captivity. We last hear of her from James Maitland of Lethington, in 1613, living at Rheims, very old, ‘decrepid,’ and poor. There is no room in the Four for Mary Hamilton, and no mention of her appears in the records of the Court.
How, then, did Mary Hamilton find her way into the old ballad about Darnley and the Queen?
To explain this puzzle, some modern writers have denied that the ballad of ‘The Queen’s Marie’ is really old; they attribute it to the eighteenth century. The antiquary who launched this opinion was Scott’s not very loyal friend, Charles Kirkpatrick Sharpe. According to him, a certain Miss Hambledon (no Christian name is given), being Maid of Honour to the Empress Catherine of Russia, had three children by an amour, and murdered all three. Peter the Great caused her to be, not hanged, but decapitated. Sharpe took his facts from ‘a German almanac,’ and says: ‘The Russian tragedy must be the original.’ The late Professor Child, from more authentic documents, dates Miss Hambledon’s or Hamilton’s execution on March 14, 1719. At that time, or nearly then, Charles Wogan was in Russia on a mission from the Chevalier de St. George (James III.), and through him the news might reach Scotland. Mr. Courthope, in his ‘History of English Poetry,’ followed Sharpe and Professor Child, and says: ‘It is very remarkable that one of the very latest of the Scottish popular ballads should be one of the very best.’
The occurrence would not only be remarkable, but, as far as possibility goes in literature, would be impossible, for several reasons. One is that neither literary men nor mere garreteers and makers of street ballads appear, about 1719-1730, to have been capable of recapturing the simplicity and charm of the old ballad style, at its best, or anything near its best. There is no mistaking the literary touch in such ballads as Allan Ramsay handled, or in the imitation named ‘Hardyknute’ in Allan’s ‘Tea Table Miscellany,’ 1724. ‘It was the first poem I ever learned, the last I shall ever forget,’ said Scott, and, misled by boyish affection, he deemed it ‘just old enough,’ ‘a noble imitation.‘* But the imitation can deceive nobody, and while literary imitators, as far as their efforts have reached us, were impotent to deceive, the popular Muse, of 1714-1730, was not attempting deception. Ballads of the eighteenth century were sarcastic, as in those on Sheriffmuir and in Skirving’s amusing ballad on Preston Pans, or were mere doggerel, or were brief songs to old tunes. They survive in print, whether in flying broadsides or in books, but, popular as is ‘The Queen’s Marie,’ in all its many variants (Child gives no less than eighteen), we do not know a single printed example before Scott’s made-up copy in the ‘Border Minstrelsy.’ The latest ballad really in the old popular manner known to me is that of ‘Rob Roy,’ namely, of Robin Oig and James More, sons of Rob Roy, and about their abduction of an heiress in 1752. This is a genuine popular poem, but in style and tone and versification it is wholly unlike ‘The Queen’s Marie.’ I scarcely hope that any one can produce, after 1680, a single popular piece which could be mistaken for a ballad of or near Queen Mary’s time.
*Lockhart, i. 114, x. 138.
The known person least unlike Mr. Courthope’s late ‘maker’ was ‘Mussel-mou’d Charlie Leslie,’ ‘an old Aberdeenshire minstrel, the very last, probably, of the race,’ says Scott. Charlie died in 1782. He sang, and sold PRINTED ballads. ‘Why cannot you sing other songs than those rebellious ones?’ asked a Hanoverian Provost of Aberdeen. ‘Oh ay, but—THEY WINNA BUY THEM!’ said Charlie. ‘Where do you buy them?’ ‘Why, faur I get them cheapest.’ He carried his ballads in ‘a large harden bag, hung over his shoulder.’ Charlie had tholed prison for Prince Charles, and had seen Provost Morison drink the Prince’s health in wine and proclaim him Regent at the Cross of Aberdeen. If Charlie (who lived to be a hundred and two) composed the song, ‘Mussel-mou’d Charlie’ (‘this sang Charlie made hissel’), then this maker could never have produced ‘The Queen’s Marie,’ nor could any maker like him. His ballads were printed, as any successful ballad of 1719 would probably have been, in broadsides.* Against Mr. Child and Mr. Courthope, then, we argue that, after 1600, a marked decadence of the old ballad style set in—that the old style (as far as is known) died soon after Bothwell Brig (1679), in the execrable ballads of both sides, such as ‘Philiphaugh,’ and that it soon was not only dead as a form in practical use, but was entirely superseded by new kinds of popular poetry, of which many examples survive, and are familiar to every student. How, or why, then, should a poet, aiming at popularity, about 1719-1730, compose ‘The Queen’s Marie’ in an obsolete manner? The old ballads were still sung, indeed; but we ask for proof that new ballads were still composed in the ancient fashion.
*See, for example, Mr. Macquoid’s Jacobite Songs and Ballads, pp.
424, 510, with a picture of Charlie.
Secondly, WHY, and how tempted, would a popular poet of 1719 transfer a modern tragedy of Russia to the year 1563, or thereabouts? His public would naturally desire a ballad gazette of the mournful new tale, concerning a lass of Scottish extraction, betrayed, tortured, beheaded, at the far-off court of a Muscovite tyrant. The facts ‘palpitated with actuality,’ and, since Homer’s day, ‘men desire’ (as Homer says) ‘the new songs’ on the new events. What was gained by going back to Queen Mary? Would a popular ‘Musselmou’d Charlie’ even know, by 1719, the names of the Queen’s Maries? Mr. Courthope admits that ‘he may have been helped by some ballad,’ one of those spoken of, as we shall see, by Knox. If that ballad told the existing Marian story, what did the ‘maker’ add? If it did NOT, what did he borrow? No more than the names could he borrow, and no more than the name ‘Hamilton’ from the Russian tragedy could he add. One other thing he might be said to add, the verses in which Mary asks ‘the jolly sailors’ not to
‘Let on to my father and mother
But that I’m coming hame.’
This passage, according to Mr. Courthope, ‘was suggested partly by the fact of a Scotswoman being executed in Russia.’ C. K. Sharpe also says: ‘If Marie Hamilton was executed in Scotland, it is not likely’ (why not?) ‘that her relations resided beyond seas.’ They MAY have been in France, like many another Hamilton! Mr. Child says: ‘The appeal to the sailors shows that Mary Hamilton dies in a foreign land—not that of her ancestors.’ Yet the ballad makes her die in or near the Canongate! Moreover, the family of the Mary Hamilton of 1719 had been settled in Russia for generations, and were reckoned of the Russian noblesse. The verses, therefore, on either theory, are probably out of place, and are perhaps an interpolation suggested to some reciter (they only occur in some of the many versions) by a passage in ‘The Twa Brithers.‘*
*Child, i. 439.
We now reach the most important argument for the antiquity of ‘The Queen’s Marie.’ Mr. Courthope has theoretically introduced as existing in, or after, 1719, ‘makers’ who could imitate to deception the old ballad style. Now Maidment remarks that ‘this ballad was popular in Galloway, Selkirkshire, Lanarkshire, and Aberdeen, AND THE VERY STRIKING DISCREPANCIES GO FAR TO REMOVE EVERY SUSPICION OF FABRICATION.’ Chambers uses (1829) against Sharpe the same argument of ‘universal diffusion in Scotland.’ Neither Mr. Child nor Mr. Courthope draws the obvious inferences from the extraordinary discrepancies in the eighteen variants. Such essential discrepancies surely speak of a long period of oral recitation by men or women accustomed to interpolate, alter, and add, in the true old ballad manner. Did such rhapsodists exist after 1719? Old Charlie, for one, did not sing or sell the old ballads. Again, if the ballad (as it probably would be in 1719) was PRINTED, or even if it was not, could the variations have been evolved between 1719 and 1802?
These variations are numerous, striking, and fundamental. In many variants even the name of the heroine does not tally with that of the Russian maid of honour. That most important and telling coincidence wholly disappears. In a version of Motherwell’s, from Dumbartonshire, the heroine is Mary Myle. In a version known to Scott (‘Minstrelsy,’ 1810, iii. 89, note), the name is Mary Miles. Mr. Child also finds Mary Mild, Mary Moil, and Lady Maisry. This Maisry is daughter of the Duke of York! Now, the Duke of York whom alone the Scottish people knew was James Stuart, later James II. Once more the heroine is daughter of the Duke of Argyll, therefore a Campbell. Or she is without patronymic, and is daughter of a lord or knight of the North, or South, or East, and one of her sisters is a barber’s wife, and her father lives in England!—(Motherwell.) She, at least, might invoke ‘Ye mariners, mariners, mariners!’ (as in Scott’s first fragment) not to carry her story. Now we ask whether, after the ringing tragedy of Miss Hamilton in Russia, in the year of grace 1719, contemporaries who heard the woeful tale could, between 1719 and 1820, call the heroine—(1) Hamilton; (2) Mild, Moil, Myle, Miles; (3) make her a daughter of the Duke of York, or of the Duke of Argyll, or of lords and of knights from all quarters of the compass, and sister-in-law to an English barber, also one of the Queen’s ‘serving-maids.’ We at least cannot accept those numerous and glittering contradictions as corruptions which could be made soon after the Russian events, when the true old ballad style was dead.
We now produce more startling variations. The lover is not only ‘the King,’ ‘the Prince,’ Darnley, ‘the highest Stuart o’ a’,’ but he is also that old offender, ‘Sweet Willie,’ or he is Warrenston (Warriston?). Mary is certainly not hanged (the Russian woman was beheaded) away from her home; she dies in Edinburgh, near the Tolbooth, the Netherbow, the Canongate, and—
O what will my three brothers say
When they COME HAME frae sea,
When they see three locks o’ my yellow hair
Hinging under a gallows tree?
It is impossible here to give all the variations. Mary pulls, or does not pull, or her lover pulls, the leaf of the Abbey, or ‘savin,’ or other tree; the Queen is ‘auld,’ or not ‘auld;’ she kicks in Mary’s door and bursts the bolts, or does nothing so athletic and inconsistent with her advanced age. The heroine does, or does not, appeal vainly to her father. Her dress is of all varieties. She does, or does not, go to the Tolbooth and other places. She is, or is not, allured to Edinburgh, ‘a wedding for to see.’ Her infanticide is variously described, or its details are omitted, and the dead body of the child is found in various places, or not found at all. Though drowned in the sea, it is between the bolster and the wall, or under the blankets! She expects, or does not expect, to be avenged by her kin. The king is now angry, now clement—inviting Mary to dinner! Mary is hanged, or (Buchan’s MS.) is not hanged, but is ransomed by Warrenston, probably Johnston of Warriston! These are a few specimens of variations in point of fact: in language the variations are practically countless. How could they arise, if the ballad is later than 1719?
We now condescend to appeal to statistics. We have examined the number of variants published by Mr. Child in his first six volumes, on ballads which have, or may have, an historical basis. Of course, the older and more popular the ballads, the more variants do we expect to discover—time and taste producing frequent changes. Well, of ‘Otterburn’ Mr. Child has five versions; of the ‘Hunting of the Cheviot’ he has two, with minor modifications indicated by letters from the ‘lower case.’ Of ‘Gude Wallace’ he has eight. Of ‘Johnnie Armstrong’ he has three. Of ‘Kinmont Willie’ he has one. Of ‘The Bonnie Earl o’ Moray’ he has two. Of ‘Johnnie Cock’ he has thirteen. Of ‘Sir Patrick Spens’ he has eighteen. And of ‘The Queen’s Marie’ (counting Burns’s solitary verse and other brief fragments) Mr. Child has eighteen versions or variants
Thus a ballad made, ex hypothesi Sharpiana, in or after 1719, has been as much altered in oral tradition as the most popular and perhaps the oldest historical ballad of all, ‘Sir Patrick Spens,’ and much more than any other of the confessedly ancient semi-historical popular poems. The historical event which may have suggested ‘Sir Patrick Spens’ is ‘plausibly,’ says Mr. Child, fixed in 1281: it is the marriage of Margaret of Scotland to Eric, King of Norway. Others suggest so late a date as the wooing of Anne of Denmark by James VI. Nothing is known. No wonder, then, that in time an orally preserved ballad grows rich in variants. But that a ballad of 1719 should, in eighty modern non-balladising years, become as rich in extant variants, and far more discrepant in their details, as ‘Sir Patrick Spens’ is a circumstance for which we invite explanation.
Will men say, ‘The later the ballad, the more it is altered in oral tradition’? If so, let them, by all means, produce examples! We should, on this theory, have about a dozen ‘Battles of Philiphaugh,’ and at least fifteen ‘Bothwell Brigs,’ a poem, by the way, much in the old manner, prosaically applied, and so recent that, in art at least, it was produced after the death of the Duke of Monmouth, slain, it avers, by the machinations of Claverhouse! Of course we are not asking for exact proportions, since many variants of ballads may be lost, but merely for proof that, the later a ballad is, the more variants of it occur. But this contention is probably impossible, and the numerous variations in ‘The Queen’s Marie’ are really a proof of long existence in oral tradition, and contradict the theory espoused by Mr. Child, who later saw the difficulty involved in his hypothesis.
This argument, though statistical, is, we think, conclusive, and the other considerations which we have produced in favour of the antiquity of ‘The Queen’s Marie’ add their cumulative weight.
We have been, in brief, invited to suppose that, about 1719, a Scot wrote a ballad on an event in contemporary Russian Court life; that (contrary to use and wont) he threw the story back a century and a half; that he was a master of an old style, in the practice of his age utterly obsolete and not successfully imitated; that his poem became universally popular, and underwent, in eighty years, even more vicissitudes than most other ballads encounter in three or five centuries. Meanwhile it is certain that there had been real ancient ballads, contemporary with the Marian events—ballads on the very Maries two or three of whom appear in the so-called poem of 1719; while exactly the same sort of scandal as the ballad records had actually occurred at Queen Mary’s Court in a lower social rank. The theory of Mr. Child is opposed to our whole knowledge of ballad literature, of its age, decadence (about 1620-1700), and decease (in the old kind) as a popular art.
To agree with Mr. Child, we must not only accept one great ballad-poet, born at least fifty years too late; we must not only admit that such a poet would throw back his facts for a century and a half; but we must also conceive that the balladising humour, with its ancient methods, was even more vivacious in Scotland for many years after 1719 than, as far as we know, it had ever been before. Yet there is no other trace known to us of the existence of the old balladising humour and of the old art in all that period. We have no such ballad about the English captain shot by the writer’s pretty wife, none about the bewitched son of Lord Torphichen, none about the Old Chevalier, or Lochiel, or Prince Charlie: we have merely Shenstone’s ‘Jemmy Dawson’ and the Glasgow bellman’s rhymed history of Prince Charles. In fact, ‘Jemmy Dawson’ is a fair instantia contradictoria as far as a ballad by a man of letters is to the point. Such a ballad that age could indeed produce: it is not very like ‘The Queen’s Marie’! No, we cannot take refuge in ‘Townley’s Ghost’ and his address to the Butcher Cumberland:—
Imbrued in bliss, imbathed in case,
Though now thou seem’st to lie,
My injured form shall gall thy peace,
And make thee wish to die!
THAT is a ballad of the eighteenth century, and it is not in the manner of ‘The Queen’s Marie.’
These considerations, now so obvious to a student of the art of old popular poetry, if he thinks of the matter, could not occur to Charles Kirkpatrick Sharpe. He was a great collector of ballads, but not versed in, or interested in, their ‘aesthetic’—in the history and evolution of ballad-making. Mr. Child, on the other hand, was the Grimm or Kohler of popular English and Scottish poetry. Our objections to his theory could scarcely have been collected in such numbers, without the aid of his own assortment of eighteen versions or fragments, with more lectiones variae. But he has not allowed for the possible, the constantly occurring, chance of coincidence between fancy and fact; nor, perhaps, has he reflected on the changed condition of ballad poetry in the eighteenth century, on the popular love of a new song about a new event, and on the entire lack of evidence (as far as I am aware) for the existence of ballad-poets in the old manner during the reign of George I. The ballad-reading public of 1719 would have revelled in a fresh ballad of a Scottish lass, recently betrayed, tortured, and slain far away by a Russian tyrant. A fresh ballad on Queen Mary’s Court, done in the early obsolete manner, would, on the other hand, have had comparatively little charm for the ballad-buying lieges in 1719. The ballad-poet had thus in 1719 no temptation to be ‘archaistic,’ like Mr. Rossetti, and to sing of old times. He had, on the contrary, every inducement to indite a ‘rare new ballad’ on the last tragic scandal, with its poignant details, as of Peter kissing the dead girl’s head.
The hypothesis of Mr. Child could only be DEMONSTRATED incorrect by proving that there was no Russian scandal at all, or by producing a printed or manuscript copy of ‘The Queen’s Marie’ older than 1719. We can do neither of these things; we can only give the reader his choice of two improbabilities—(a) that an historical event, in 1718-19, chanced to coincide with the topic of an old ballad; (b) that, contrary to all we know of the evolution of ballads and the state of taste, a new popular poem on a fresh theme was composed in a style long disused,* was offered most successfully to the public of 1719, and in not much more than half a century was more subjected to alterations and interpolations than ballads which for two or three hundred years had run the gauntlet of oral tradition.
*A learned Scots antiquary writes to me: ‘The real ballad manner
hardly came down to 1600. It was killed by the Francis Roos version
of the Psalms, after which the Scottish folk of the Lowlands cast
everything into that mould.’ I think, however, that ‘Bothwell Brig’ is a
true survival of the ancient style, and there are other examples, as in
the case of the ballad on Lady Warriston’s husband murder.
As for our own explanation of the resemblance between the affair of Miss Hamilton, in 1719, and the ballad story of Mary Hamilton (alias Mild, Myle, Moil, Campbell, Miles, or Stuart, or anonymous, or Lady Maisry), we simply, with Scott, regard it as ‘a very curious coincidence.’ On the other theory, on Mr. Child’s, it is also a curious coincidence that a waiting-woman of Mary Stuart WAS hanged (not beheaded) for child-murder, and that there WERE written, simultaneously, ballads on the Queen’s Maries. Much odder coincidences than either have often, and indisputably, occurred, and it is not for want of instances, but for lack of space, that we do not give examples.
Turning, now, to a genuine historic scandal of Queen Mary’s reign, we find that it might have given rise to the many varying forms of the ballad of ‘The Queen’s Marie.’ There is, practically, no such ballad; that is, among the many variants, we cannot say which comes nearest to the ‘original’ lay of the frail maid and her doom. All the variants are full of historical impossibilities, due to the lapses of memory and the wandering fancy of reciters, altering and interpolating, through more than two centuries, an original of which nothing can now be known. The fancy, if not of the first ballad poet who dealt with a real tragic event, at least of his successors in many corners of Scotland, raised the actors and sufferers in a sad story, elevating a French waiting-maid to the rank of a Queen’s Marie, and her lover, a French apothecary, to the place of a queen’s consort, or, at lowest, of a Scottish laird.
At the time of the General Assembly which met on Christmas Day 1563, a French waiting-maid of Mary Stuart, ‘ane Frenche woman that servit in the Queenis chalmer,’ fell into sin ‘with the Queenis awin hipoticary.’ The father and mother slew the child, and were ‘dampned to be hangit upoun the publict streit of Edinburgh.’ No official report exists: ‘the records of the Court of Justiciary at this time are defective,’ says Maidment, and he conjectures that the accused may have been hanged without trial, ‘redhand.’ Now the Queen’s apothecary must have left traces in the royal account-books. No writer on the subject has mentioned them. I myself have had the Records of Privy Council and the MS. Treasurer’s Accounts examined, with their statement of the expenses of the royal household. The Rev. John Anderson was kind enough to undertake this task, though with less leisure than he could have desired. There is, unluckily, a gap of some months in 1563. In June 1560, Mr. Anderson finds mention of a ‘medicinar,’ ‘apoticarre,’ ‘apotigar,’ but no name is given, and the Queen was then in France. One Nicholas Wardlaw of the royal household was engaged, in 1562, to a Miss Seton of Parbroath, but it needed a special royal messenger to bring the swain to the altar. ‘Ane appotigar’ of 1562 is mentioned, but not named, and we hear of Robert Henderson, chirurgeon, who supplied powders and odours to embalm Huntley. There is no trace of the hanging of any ‘appotigar,’ or of any one of the Queen’s women, ‘the maidans,’ spoken of collectively. So far, the search for the apothecary has been a failure. More can be learned from Randolph’s letter to Cecil (December 31, 1563), here copied from the MS. in the Public Record Office. The austerity of Mary’s Court, under Mr. Knox, is amusingly revealed:—‘For newes yt maye please your honour to knowe that the Lord Treasurer of Scotlande for gettinge of a woman with chylde muste vpon Sondaye nexte do open penance before the whole congregation and mr knox mayke the sermonde. Thys my Lord of murraye wylled me to wryte vnto you for a note of our greate severitie in punyshynge of offenders. THE FRENCHE POTTICARIE AND THE WOMAN HE GOTTE WITH CHYLDE WERE BOTHE HANGED THYS PRESENT FRIDAYE. Thys hathe made myche sorrowe in our Courte. Maynie evle fortunes we have had by our Frenche fowlkes, and yet I feare we love them over well.’
After recording the condemnation of the waiting-woman and her lover, Knox tells a false story about ‘shame hastening the marriage’ of Mary Livingstone. Dr. Robertson, in his ‘Inventories of Queen Mary,’ refutes this slander, which he deems as baseless as the fables against Knox’s own continence. Knox adds: ‘What bruit the Maries and the rest of the danseris of the Courte had, the ballads of that age did witness, quhilk we for modesteis sake omit.’ Unlucky omission, unfortunate ‘modestei’! From Randolph’s Letters it is known that Knox, at this date, was thundering against ‘danseris.’ Here, then, is a tale of the Queen’s French waiting-woman hanged for murder, and here is proof that there actually were ballads about the Queen’s Maries. These ladies, as we know from Keith, were, from the first, in the Queen’s childhood, Mary Livingstone, Mary Seatoun, Mary Beatoun, and Mary Fleming.
We have, then, a child-murder, by a woman of the Queen, we have ballads about her Maries, and, as Scott says, ‘the tale has suffered great alterations, as handed down by tradition, the French waiting-woman being changed into Mary Hamilton, and the Queen’s apothecary into Henry Darnley,’ who, as Mr. Child shows, was not even in Scotland in 1563. But gross perversion of contemporary facts does not prove a ballad to be late or apocryphal. Mr. Child even says that accuracy in a ballad would be very ‘suspicious.’ Thus, for example, we know, from contemporary evidence, that the murder of the Bonny Earl Murray, in 1592, by Huntley, was at once made the topic of ballads. Of these, Aytoun and Mr. Child print two widely different in details: in the first, Huntley has married Murray’s sister; in the second, Murray is the lover of the Queen of James VI. Both statements are picturesque; but the former is certainly, and the latter is probably, untrue. Again, ‘King James and Brown,’ in the Percy MS., is accepted as a genuine contemporary ballad of the youth of gentle King Jamie. James is herein made to say to his nobles,—
‘My grandfather you have slaine,
And my own mother you hanged on a tree.’
Even if we read ‘father’ (against the manuscript) this is absurd. James V. was not ‘slaine,’ neither Darnley nor Mary was ‘hanged on a tree.’ Ballads are always inaccurate; they do not report events, so much as throw into verse the popular impression of events, the magnified, distorted, dramatic rumours. That a ballad-writer should promote a Queen’s tirewoman into a Queen’s Marie, and substitute Darnley (where HE is the lover, which is not always) for the Queen’s apothecary, is a license quite in keeping with precedent. Mr. Child, obviously, would admit this. In producing a Marie who never existed, the ‘maker’ shows the same delicacy as Voltaire, when he brings into ‘Candide’ a Pope who never was born.
Finally, a fragment of a variant of the ballad among the Abbotsford MSS.* does mention an apothecary as the lover of the heroine, and, so far, is true to historical fact, whether the author was well informed, or merely, in the multitude of variations, deviated by chance into truth.
There can, on the whole, be no reasonable doubt that the ballad is on an event in Scotland of 1563, not of 1719, in Russia, and Mr. Child came to hold that this opinion was, at least, the more probable.**
*Child, vol. iv. p. 509.
**Ibid., vol. v. pp. 298, 299.
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