The heroic deeds of Highlanders, both in these islands and elsewhere, have been told in verse and prose, and not more often, nor more loudly, than they deserve. But we must remember, now and then, that there have been heroes likewise in the lowland a ... Read more

The heroic deeds of Highlanders, both in these islands and elsewhere, have been told in verse and prose, and not more often, nor more loudly, than they deserve. But we must remember, now and then, that there have been heroes likewise in the lowland and in the fen. Why, however, poets have so seldom sung of them; why no historian, save Mr. Motley in his “Rise of the Dutch Republic,” has condescended to tell the tale of their doughty deeds, is a question not difficult to answer. In the first place, they have been fewer in number. The lowlands of the world, being the richest spots, have been generally the soonest conquered, the soonest civilized, and therefore the soonest taken out of the sphere of romance and wild adventure, into that of order and law, hard work and common sense, as well as—too often—into the sphere of slavery, cowardice, luxury, and ignoble greed. The lowland populations, for the same reasons, have been generally the first to deteriorate, though not on account of the vices of civilization. The vices of incivilization are far worse, and far more destructive of human life; and it is just because they are so, that rude tribes deteriorate physically less than polished nations. In the savage struggle for life, none but the strongest, healthiest, cunningest, have a chance of living, prospering, and propagating their race. In the civilized state, on the contrary, the weakliest and the silliest, protected by law, religion, and humanity, have chance likewise, and transmit to their offspring their own weakliness or silliness. In these islands, for instance, at the time of the Norman Conquest, the average of man was doubtless superior, both in body and mind, to the average of man now, simply because the weaklings could not have lived at all; and the rich and delicate beauty, in which the women of the Eastern Counties still surpass all other races in these isles, was doubtless far more common in proportion to the numbers of the population. Another reason—and one which every Scot will understand—why lowland heroes “carent vate sacro,” is that the lowlands and those who live in them are wanting in the poetic and romantic elements. There is in the lowland none of that background of the unknown, fantastic, magical, terrible, perpetually feeding curiosity and wonder, which still remains in the Scottish highlands; which, when it disappears from thence, will remain embalmed forever in the pages of Walter Scott. Against that half-magical background his heroes stand out in vivid relief; and justly so. It was not put there by him for stage purposes; it was there as a fact; and the men of whom he wrote were conscious of it, were moulded by it, were not ashamed of its influence. Nature among the mountains is too fierce, too strong, for man. He cannot conquer her, and she awes him. He cannot dig down the cliffs, or chain the storm-blasts; and his fear of them takes bodily shape: he begins to people the weird places of the earth with weird beings, and sees nixes in the dark linns as he fishes by night, dwarfs in the caves where he digs, half-trembling, morsels of copper and iron for his weapons, witches and demons on the snow-blast which overwhelms his herd and his hut, and in the dark clouds which brood on the untrodden mountain-peak. He lives in fear: and yet, if he be a valiant-hearted man, his fears do him little harm. They may break out, at times, in witch-manias, with all their horrible suspicions, and thus breed cruelty, which is the child of fear; but on the whole they rather produce in man thoughtfulness, reverence, a sense, confused yet precious, of the boundless importance of the unseen world. His superstitions develop his imagination; the moving accidents of a wild life call out in him sympathy and pathos; and the mountaineer becomes instinctively a poet. The lowlander, on the other hand, has his own strength, his own “virtues,” or manfulnesses, in the good old sense of the word: but they are not for the most part picturesque or even poetical. He finds out, soon enough for his weal and his bane, that he is stronger than Nature; and right tyrannously and irreverently he lords it over her, clearing, delving, diking, building, without fear or shame. He knows of no natural force greater than himself, save an occasional thunder-storm; and against that, as he grows more cunning, he insures his crops. Why should he reverence Nature? Let him use her, and eat. One cannot blame him. Man was sent into the world (so says the Scripture) to fill and subdue the earth. But he was sent into the world for other purposes, which the lowlander is but too apt to forget. With the awe of Nature, the awe of the unseen dies out in him. Meeting with no visible superior, he is apt to become not merely unpoetical and irreverent, but somewhat of a sensualist and an atheist. The sense of the beautiful dies out in him more and more. He has little or nothing around him to refine or lift up his soul, and unless he meet with a religion and with a civilization which can deliver him, he may sink into that dull brutality which is too common among the lowest classes of the English lowlands, and remain for generations gifted with the strength and industry of the ox, and with the courage of the lion, and, alas! with the intellect of the former, and the self-restraint of the latter. But there may be a period in the history of a lowland race when they, too, become historic for a while. There was such a period for the men of the Eastern Counties; for they proved it by their deeds. When the men of Wessex, the once conquering race of Britain, fell at Hastings once and for all, and struck no second blow, then the men of the Danelagh disdained to yield to the Norman invader. For seven long years they held their own, not knowing, like true Englishmen, when they were beaten; and fought on desperate, till there were none left to fight. Their bones lay white on every island in the fens; their corpses rotted on gallows beneath every Norman keep; their few survivors crawled into monasteries, with eyes picked out, or hands and feet cut off, or took to the wild wood as strong outlaws, like their successors and representatives, Robin Hood, Scarlet, and John, Adam Bell, and Clym of the Cleugh, and William of Cloudeslee. But they never really bent their necks to the Norman yoke; they kept alive in their hearts that proud spirit of personal independence, which they brought with them from the moors of Denmark and the dales of Norway; and they kept alive, too, though in abeyance for a while, those free institutions which were without a doubt the germs of our British liberty. They were a changed folk since first they settled in that Danelagh;—since first in the days of King Beorhtric, “in the year 787, three ships of Northmen came from Haeretha land, and the King’s reeve rode to the place, and would have driven them up to the King’s town, for he knew not what men they were: but they slew him there and then”; and after the Saxons and Angles began to find out to their bitter bale what men they were, those fierce Vikings out of the dark northeast. But they had long ceased to burn farms, sack convents, torture monks for gold, and slay every human being they met, in mere Berserker lust of blood. No Barnakill could now earn his nickname by entreating his comrades, as they tossed the children on their spear-points, to “Na kill the barns.” Gradually they had settled down on the land, intermarried with the Angles and Saxons, and colonized all England north and east of Watling Street (a rough line from London to Chester), and the eastern lowlands of Scotland likewise. Gradually they had deserted Thor and Odin for “the White Christ”; had their own priests and bishops, and built their own minsters. The convents which the fathers had destroyed, the sons, or at least the grandsons, rebuilt; and often, casting away sword and axe, they entered them as monks themselves; and Peterborough, Ely, and above all Crowland, destroyed by them in Alfred’s time with a horrible destruction, had become their holy places, where they decked the altars with gold and jewels, with silks from the far East, and furs from the far North; and where, as in sacred fortresses, they, and the liberty of England with them, made their last unavailing stand. Less