After giving many illustrations of Scott's use of colour in his poetry, Ruskin quotes the present passage, which he says is "still more interesting, because it has no form in it at all except in one word (chalice), but wholly composes its imagery either of colour, or of that delicate half-believed life which we have seen to be so important an element in modern landscape."
"Two more considerations," he adds, "are, however, suggested by the above passage. The first, that the love of natural history, excited by the continual attention now given to all wild landscape, heightens reciprocally the interest of that landscape, and becomes an important element in Scott's description, leading him to finish, down to the minutest speckling of breast, and slightest shade of attributed emotion, the portraiture of birds and animals; in strange opposition to Homer's slightly named 'sea-crows, who have care of the works of the sea,' and Dante's singing-birds, of undefined species. Compare carefully the 2d and 3d stanzas of Rokeby.
"The second point I have to note is Scott's habit of drawing a slight moral from every scene,... and that this slight moral is almost always melancholy. Here he has stopped short without entirely expressing it:
"The mountain-shadows.. ..................... lie Like future joys to Fancy's eye.'
His completed thought would be, that these future joys, like the mountain-shadows, were never to be attained. It occurs fully uttered in many other places. He seems to have been constantly rebuking his own worldly pride and vanity, but never purposefully:
'The foam-globes on her eddies ride, Thick as the schemes of human pride That down life's current drive amain, As frail, as frothy, and as vain.'"
Ruskin adds, among other illustrations, the reference to "foxglove and nightshade" in i. 218, 219 above.
28. Like future joys, etc. This passage, quoted by Ruskin above, also illustrates what is comparatively rare in figurative language--taking the immaterial to exemplify the material. The latter is constantly used to symbolize or elucidate the former; but one would have to search long in our modern poetry to find a dozen instances where, as here, the relation is reversed. Cf. 639 below. We have another example in the second passage quoted by Ruskin. Cf. also Tennyson's
"thousand wreaths of dangling water-smoke, That like a broken purpose waste in air;"
and Shelly's
"Our boat is asleep on Serchio's stream; Its sails are folded like thoughts in a dream."
30. Reared. The 1st ed. has "oped."
32. After this line the MS. has the couplet,
"Invisible in fleecy cloud, The lark sent down her matins loud,"
which reappears in altered form below.
33. Gray mist. The MS. has "light mist."
38. Good-morrow gave, etc. Cf. Byron, Childe Harold:
"and the bills Of summer-birds sing welcome as ye pass."
39. Cushat dove. Ring-dove.
46. His impatient blade. Note the "transferred epithet." It is not the blade that is impatient.
47. Beneath a rock, etc. The MS. reads:
"Hard by, his vassals' early care The mystic ritual prepare."
50. Antiquity. The men of old; "the abstract for the concrete."
59. With her broad shadow, etc. Cf. Longfellow, Maidenhood:
"Seest thou shadows sailing by, As the dove, with startled eye, Sees the falcon's shadow fly?"
62. Rowan. The mountain-ash.
71. That monk, of savage form and face. Scott says here: "The state of religion in the middle ages afforded considerable facilities for those whose mode of life excluded them from regular worship, to secure, nevertheless, the ghostly assistance of confessors, perfectly willing to adapt the nature of their doctrine to the necessities and peculiar circumstances of their flock. Robin Hood, it is well known, had his celebrated domestic chaplain Friar Tuck. And that same curtal friar was probably matched in manners and appearance by the ghostly fathers of the Tynedale robbers, who are thus described in an excommunication fulminated against their patrons by Richard Fox, Bishop of Durham, tempore Henrici VIII.: 'We have further understood, that there are many chaplains in the said territories of Tynedale and Redesdale, who are public and open maintainers of concubinage, irregular, suspended, excommunicated, and interdicted persons, and withal so utterly ignorant of letters, that it has been found by those who objected this to them, that there were some who, having celebrated mass for ten years, were still unable to read the sacramental service. We have also understood there are persons among them who, although not ordained, do take upon them the offices of priesthood, and, in contempt of God, celebrate the divine and sacred rites, and administer the sacraments, not only in sacred and dedicated places, but in those which are prophane and interdicted, and most wretchedly ruinous, they themselves being attired in ragged, torn, and most filthy vestments, altogether unfit to be used in divine, or even in temporal offices. The which said chaplains do administer sacraments and sacramental rites to the aforesaid manifest and infamous thieves, robbers, depredators, receivers of stolen goods, and plunderers, and that without restitution, or intention to restore, as evinced by the act; and do also openly admit them to the rites of ecclesiastical sepulchre, without exacting security for restitution, although they are prohibited from doing so by the sacred canons, as well as by the institutes of the saints and fathers. All which infers the heavy peril of their own souls, and is a pernicious example to the other believers in Christ, as well as no slight, but an aggravated injury, to the numbers despoiled and plundered of their goods, gear, herds, and chattels.'"
74. Benharrow. A mountain near the head of Loch Lomond.
77. Brook. See on i. 566 above.
81. The hallowed creed. The Christian creed, as distinguished from heathen lore. The MS. has "While the blest creed," etc.
85. Bound. That is, of his haunts.
87. Glen or strath. A glen is the deep and narrow valley of a small stream, a strath the broader one of a river.
89. He prayed, etc. The MS. reads:
"He prayed, with many a cross between, And terror took devotion's mien."
91. Of Brian's birth, etc. Scott says that the legend which follows is not of his invention, and goes on to show that it is taken with slight variation from "the geographical collections made by the Laird of Macfarlane."
102. Bucklered. Served as a buckler to, shielded.
114. Snood. Cf. i. 363 above. Scott has the following note here: "The snood, or riband, with which as Scottish lass braided her hair, had an emblematical signification, and applied to her maiden character. It was exchanged for the curch, toy, or coif, when she passed, by marriage, into the matron state. But if the damsel was so unfortunate as to lose pretensions to the name of maiden, without gaining a right to that of matron, she was neither permitted to use the snood, nor advanced to the graver dignity of the curch. In old Scottish songs there occur many sly allusions to such misfortune; as in the old words to the popular tune of 'Ower the muir amang the heather:'
'Down amang the broom, the broom, Down amang the broom, my dearie, The lassie lost her silken snood, That gard her greet till she was wearie.'"
120. Or... or. For either... or, as often in poetry.
131. Till, frantic, etc. The MS. reads:
"Till, driven to frenzy, he believed The legend of his birth received."
136. The cloister. Here personified as feminine.
138. Sable-lettered. "Black-letter;" the technical term for the "old English" form of letter, used in the earliest English manuscripts and books.
142. Cabala. Mysteries. For the original meaning of the word, see Wb.
144. Curious. Inquisitive, prying into hidden things.
148. Hid him. See on i. 142 above.
149. The desert gave him, etc. Scott says here: "In adopting the legend concerning the birth of the Founder of the Church of Kilmallie, the author has endeavored to trace the effects which such a belief was likely to produce, in a barbarous age, on the person to whom it related. It seems likely that he must have become a fanatic or an impostor, or that mixture of both which forms a more frequent character than either of them, as existing separately. In truth, mad persons are frequently more anxious to impress upon others a faith in their visions, than they are themselves confirmed in their reality; as, on the other hand, it is difficult for the most cool-headed impostor long to personate an enthusiast, without in some degree believing what he is so eager to have believed. It was a natural attribute of such a character as the supposed hermit, that he should credit the numerous superstitions with which the minds of ordinary Highlanders are almost always imbued. A few of these are slightly alluded to in this stanza. The River Demon, or River-horse, for it is that form which he commonly assumes, is the Kelpy of the Lowlands, an evil and malicious spirit, delighting to forebode and to witness calamity. He frequents most Highland lakes and rivers; and one of his most memorable exploits was performed upon the banks of Loch Vennachar, in the very district which forms the scene of our action: it consisted in the destruction of a funeral procession, with all its attendants. The 'noontide hag,' called in Gaelic Glas-lich, a tall, emaciated, gigantic female figure, is supposed in particular to haunt the district of Knoidart. A goblin dressed in antique armor, and having one hand covered with blood, called, from that circumstance, Lham-dearg, or Red-hand, is a tenant of the forests of Glenmore and Rothiemurcus. Other spirits of the desert, all frightful in shape and malignant in disposition, are believed to frequent different mountains and glens of the Highlands, where any unusual appearance, produced by mist, or the strange lights that are sometimes thrown upon particular objects, never fails to present an apparition to the imagination of the solitary and melancholy mountaineer."