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When, dancing in the sunny beam, Iłe marked the crane on the baron's crest. Verse 4, p. 55. The crest of the Cranstouns, in allusion to their name, is a crane dormant, holding a stone in his foot, with an emphatic Border motto, Thou shall want ere I want.

3Much he marvelled a knight of pride, Like a book-bosomed priest should ride. Verse 8, p. 58.

“At Unthank, two miles N. E. from the church (of Ewes) there are the ruins of a chapple for divine service, in time of popery. There is a tradition, that friars were wont to come from Mellrose, or Jedburgh, to baptize and marry in this parish

and, from being in use to carry the mass-book in their bosomes, they were called by the inhabitants Book-a-bosomes. There is a man yet alive, who knew old men who had been baptized by these Booka-bosoms, and who says one of them, called Hair, used this parish for a very long time.”—Account of the Parish of Ewes, apud Macfarlane's MSS.

It had much of glamour might.—Ver, 9, p. 59.

Glamour, in the legends of Scottish superstition, means the magic power of imposing on the eye-sight of spectators, so that the appearance of an object shall be totally different from the reality. To such a charm the ballad of Johnie Fa'imputes the fascination of the lovely countess, who eloped with that gypsey leader.

Sae soon as they saw her weel far'd face
They cast the glamour ower her.

It was formerly used even in war. In 1381, when the duke of Anjou lay before a strong castle, upon the coast of Naples, a necromancer offered to “make the ayre so thycke that they within shal thynke that that there is a great bridge on the see (by which the -castle was surrounded.) for ten men to go afront;

..and whan they within the castell se this bridge, they will be so afrayde, that they shall yelde them to your mercy.” The duke demanded—“Fayre Mayster, on this bridge that ye speke of, may our people assuredly go thereon to the castell to assayle it? Syr, quo the enchantour, I dare not assure you that ; for if any that passeth on the bridge, make the signe of the crosse on hym, all shall go to noughte, and they that be on the bridge shall fall into the see. Then the duke began to laugh ; and a certayn of yong knythes, that were there present, said, Syr, for godsake, let the mayster assay his cunning ; we shall leve making of any signe of the crosse on us for that tyme.” The earl of Savoy, shortly after, entered the tent, and recognized, in the enchanter, the same person who had put the castle into the power of Syr Charles de la Payx, who then held it, by persuading the garrison of the queen of Naples, through magical deception, that the sea was coming over the walls. The sage avowed himself to be the same person, and added that he was the man in the world most dreaded by Sir Charles de la Payk, “By my fayth, quod the erl of Savoy, ye say well ; and I will that Syr Charles de la Payz shall know that he hath grete wronge to fear you. But I shall assure hym of you ; for ye shall never do enchauntment to disceyve him, nor yet none other. I wolde nat that in tyme te come we shulde be reproached that in so hygh an T

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enterprise as we be in, wherein there be so many noble knyghtes and squyers assembled, that we shulde do any thyng be enchauntment, nor that we shulde wyn our enemyes by suche crafte. Than he called to hym a servaunt, and sayd, go and get a hangman, and let hym stryke off this mayster's heed without delay ; and as Sone as the erle had commaunded it, incontynent it was done, for his heed was stryken off before the erle's tent.”—Froissart, vol. i. ch. 391, 392.

The art of glamour, or ocular fascination, was anciently a principal part of the skill of the jongleur, or juggler, whose tricks formed much of the amusement of a Gothic castle. Some instances of this art may be found in the Minstrelsy of the Scottish Border, vol. iii. p. 119. In a strange allegorical poem called the Houlat, written by a dependant of the house of Douglas about 1452-3, the jay in an assembly of birds plays the part of the juggler. His feats of glamour

are thus described.

He gart theme see, as it semyt, in samin houre,
Hunting at herdis in holtis so hair;
Soune sailand on the see schippis of toure,
Bernis batalland on burd brim as a bare ;
He could carye the coup of the kingis des,
Syne leve in the stede, -
_* - i.

Bot a blak bunwede; He could of a henis hede, Make a man mes. - o A He gart the emproure trow, and trewlye behald," That the corncraik, the pundare at hand, Had poyndit all his pris hors in a poynd fald, Because thai eite of the corn in the kirkland. He could wirk windaris, quhat way that the wald ; Mak a gray gus a gold garland, A lang spere of a bittile for a berne bald, Nobilis of nutschelles, and silver of sand. Thus joukit with juxters the janglane ja, Fair ladyes in ringis, Kynchtis in caralyngis, Bayth dansis and singis, It semyt as sa.

Now, if you ask who gave the stroke,
I cannot tell so mot I thrive :
It was not given by man alive.—Verse 10, p. 59.

Some writer upon Daemonology, tells us of a person, who was very desirous to establish a connection with the invisible world ; and failing in all his conjurations, began to entertain doubts of the existence of spirits. While this thought was passing through his mind, he received from an unseen hand,

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