Have they Found Merlin’s Grave?

MERLIN came late to the Arthurian story introduced by Geoffrey of Monmouth in the 12th century yet there are traces of a prophet named Mryrddin from at least the 10th century in Wales and then John of Cornwall, a contemporary of Geoffrey, produced his own Prophetia Merlini (Prophecy of Merlin).

Geoffrey had written his own Prophetiæ Merlini which is believed to have been circulated as a stand alone work, Libellus Merlini, prior to incorporating the prophecies into his later work the Historia regum Britanniae, originally titled De gestis Britonum, c.1138. Debate continues as to whether John of Cornwall copied Geoffrey’s work or vice versa, yet there are subtle difference between the works which hints at their independent knowledge of a common legend.

Geoffrey returned to Merlin around 1150 with his Vita Merlini, or 'The Life of Merlin', in which he transformed the boy prophet and magician Merlin Ambrosius, who brought Stonehenge to England in the Historia, as a wildman of the woods who had gone mad after a battle in the north. It is generally agreed that the Vita Merlini was influenced by the Welsh Myrddin poems which pre-date Geofffrey, so we can be fairly certain he did not create the Welsh prophet.

Two Merlins
Geoffrey’s later Merlin of the Vita seems to be a consolidated character. We can guess that at some point after writing the Prophetiæ Merlini and incorporating it into the Historia, Geoffrey became aware of a northern wildman tradition from which he mixed components with the Welsh Myrddin tradition.

It would appear that the idea of two Merlins was well known in the 12th century. In The Itinerary of Archbishop Baldwin through Wales, Gerald of Wales (1146-1223), writes:

"There were two Merlins; the one called Ambrosius who prophesied in the time of king Vortigern, was begotten by a demon incubus, and found at Caermardin, from which circumstance that city derived its name of Caermardin, or the city of Merlin; the other Merlin, born in Scotland, was named Celidonius, from the Celidonian wood in which he prophesied; and Sylvester, because when engaged in martial conflict, he discovered in the air a terrible monster, and from that time grew mad, and taking shelter in a wood, passed the remainder of his days in a savage state. This Merlin lived in the time of king Arthur, and is said to have prophesied more fully and explicitly than the other." [Book II, Ch.8]

This later Merlin, also known as Myrddin Wylt or Myrddin Sylvestris, shows some striking parallels with the tales of a northern wildman said to have lived in the Caledonian forest during the 6th century who is said to have gone mad after witnessing a horrific battle, associated with the Battle of Arfderydd, and fled to the forest where he was cursed with the gift of prophecy. This theme is also apparent in the Welsh Myrddin poems.

The Northern Wildman
The Merlin legend was a late addition to Scottish literature but it is claimed to be based on the northern wildman tradition of Lailoken that developed earlier in Scotland associated with St Kentigern (Mungo) from 6th century Strathclyde and mentioned by Jocelyn of Furness in his 12th century Life of St Kentigern.

The story of Lailoken appears in two versions written in Latin that are found in the 15th century MS Cotton Titus A xix. The manuscript includes the only surviving fragment of the Herbertian Life of Kentigern, an abridged version of Geoffrey of Monmouth’s Vita Merlini, and the Vita Merlini Sylvestris (the Life of Merlin of the Forest).1 The two tales of Lailoken are contained in the Life of Merlin of the Forest and generally referred to as "Lailoken and Kentigern," (Lailoken A Text), and "Lailoken  and Meldred," (Lailoken B Text). The two texts are neatly summarised by Basil Clarke2:

A Text
“Kentigern met a wild man in a desert and prayed for him at Kentigern's church by Glasgow. The Wildman had been driven mad by an accusatory vision in the sky during a battle. Later he used to appear (apparently unrecognised) at Kentigern's church by Glasgow, where he was a nuisance with his wild prophecies. At length he demanded the last sacrament from Kentigern, who tested his sanity by asking three times about his death and received conflicting answers (that he would be stoned and clubbed, that he would be pierced by a stake, and that he would be drowned). 

Under pressure from his clerics, Kentigern gave the sacrament. Lailoken then predicted the death of a king, a bishop and a lord within the year. The same day Lailoken was killed in the triple way he had predicted, being set upon by shepherds near Dunmeller. The clerics grasped the point and the story ends with their distress.”3

Lailoken's death is described in the A Text, [as soon as he had received the sacrament he] “rushed away like a wild goat breaking out of the hunter's noose and happily seeking the undergrowth of the wilderness………… it came to pass that on the same day he was stoned and beaten to death by some shepherds of King Meldred, and in the moment of death had a fall, over a steep bank of the Tweed near the fort of Dunmeller, on to a very sharp stake which was stuck in a fish pool. He was pierced through the middle of his body with his head bent over into the shallows, and so yielded his spirit to the Lord as he had prophesied.”

B Text
“Petty-king Meldred of Dunmeller captured Lailoken to hear him prophecy: Lailoken stayed mute for three days. When the queen entered court, he laughed. The disclosure of the queen's adultery, through the leaf in her hair, followed. But before disclosing this Lailoken predicted his own death in a few days, obtained a promise that his body should be buried where Pausail Burn meets Tweed and prophesied about the re-integration of the British nation.

The queen failed to discredit Lailoken, and plotted his death. A few years later he was set upon by shepherds at the instigation of the queen while he was passing Dunmeller at sunset on the same day that he had received the last sacrament, was killed as predicted, and was buried by the king, as he had been promised. (The time discrepancy - a few days, a few years - is not cleared up).”4 

Lailoken's death in the B Text: "As he had predicted and as it is recorded above, so we have heard was his end accomplished. It is said that the king handed over his lifeless corpse for burial in just that place which he had chosen while he lived. Now that fort is some thirty miles from the city of Glasgow. In its plain Lailoken lies buried.

Pierced by a stake, suffering by a stone and by water,
Merlin is said to have met a triple death.”

The author(s) of the two tales were seemingly keen on linking the northern wildman with the prophet of Welsh poetry, Geoffrey's Merlin. The first tale, Lailoken and Kentigern, asserts the association with Merlin, “He was known as Lailoken, and some say he was Merlin” and the tale of Meldred and Lailoken is alternatively referred to as a 'Scottish Tale of Merlin'.5

The tradition of Merlin’s grave near Dunmeller appears to have been widely known in the 13th century as Thomas the Rhymer (Sir Thomas de Ercildoun) prophesied:

“When Tweed and Pausayl meet at Merlin's grave,
Scotland and England shall one monarch have” 

Based on this northern tradition, Lailoken was identified with Merlin, and buried near the village of Dunmeller (modern Drumelzier), near the point where the Powsail Burn joins the River Tweed. Across the Tweed from Drumelzier is a spot called Merlindale. Indeed, 'Merlin’s Grave' has been marked on maps since the 18th century, although no archaeological remains have ever been found at the site.

The Royal Commission on the Ancient and Historical Monuments of Scotland (RCAHMS) record says:

"Merlin's Grave" (Site): According to legend which is at least as old as the 15th century, the wizard Merlin was buried 200 yds NNW of Drumelzier Church, on the level haugh close to the right bank of the River Tweed. No structural remains are now to be seen, or have ever been recorded, at the place in question, but it is possible that the tradition may have been originated from the discovery of a Bronze Age cist.”6

The Search for Merlin’s Grave
The legendary figure of Merlin has been associated with Drumelzier in the Tweed Valley in the Scottish borders for many years. It would appear then that the location of Merlin’s Grave is no secret either and has been known since at least its appearance in 12th century literature, with oral accounts probably circulating well before that. 

Today the ruins of the medieval Tinnis Castle stand on a prominent rocky knoll overlooking the Upper Tweed valley, less than half a mile north east of Drumelzier. Underneath the ruined castle walls lies the remains of a hillfort whose ramparts enclosed the summit, this was a ‘nucleated fort’ type of hillfort unique to Scotland between c. 600-1000 AD. 

The Scottish tale of Merlin is centred in and around Dunmeller, from which the place name Drumelzier is said to derive, where he was imprisoned by a 6th century King, suffered a triple death and was buried by the banks of the Tweed. The village of Drumelzier is today still overlooked by the ruins of Tinnis Castle, said to be the location where Lailoken was held captive by Meldred (B Text). Is this tradition based on fact or a legend that migrated to the area? 

As we have seen above, the RCAHMS record states that no structural remains have ever been known at the site of Merlin’s Grave but the tradition may have originated from a Bronze Age burial cist, a stone-lined grave covered over with another slab, in the Tweed Valley.

In 2022 the Drumelizer’s Hidden Heritage Project team led by Ronan Toolis with volunteers pulled from across Scotland set out to investigate the archaeological roots of the Merlin legend at Drumelzier. In November that year a geophysical survey by GUARD Archaeology was carried out in a field to the north of Drumelzier with the objective to see what lay beneath the surface on the spot marked as Merlin’s Grave on maps. Nothing was detected at this spot but only a short distance away to the south-east in the same field an anomaly was found where there appears to be some form of archaeological remains, a possible grave, under the surface. Only excavation will reveal the true nature of the anomaly but permission has not been given to dig at the site. Perhaps this is the Bronze Age burial cist?

Across the Tweed excavations at Thirlestane Barrows, discovered a square barrow, dated to the late 3rd and late 6th centuries AD, constructed over the graves of two individuals of exceptional elite status. It is not known if this burial is related to the anomaly on the other side of the river.

At Tinnis Fort, which overlooks Merlin’s Grave, excavations revealed that this prominent hillfort was occupied around the late 6th to early 7th centuries AD, exactly the time when the Lailoken and Meldred story is set.

Tinnis was reoccupied on the site of a Late Iron Age hillfort which had been destroyed by an immense fire that reached such extreme temperatures that the ramparts were vitrified, a process in which temperatures reach a height that is capable of fusing stones together. At least 60 other vitrified sites are known in Scotland from around this period.

The extreme temperatures required to achieve this has led to a multitude of theories such as some ancient super-weapon such as a laser, or the ramparts were purposefully set on fire to strengthen them.

Scottish hillforts of this time had roofed structures many metres high, constructed on the rampart walls. Archaeologists have proposed that the extreme heat may have been the result of the burning of this timber superstructure with the fire raining down on the stones and heating them up like an oven. At Dun Deardail in Glen Nevis tests had shown blocks of molten stone were formed in anaerobic conditions without oxygen and likely caused by a “tremendous heat from above”.7

However, the question remains as to why these structures were set alight; it has been suggested it was a deliberate act of destruction at the end of the active life of the fort, or perhaps a long forgotten attack.

Following the destruction of the Iron Age hillfort at Tinnis by fire, the hilltop was reoccupied around 200 years later when the early medieval fort was built during a period when this part of the Scottish Borders was under the rule of the kingdom of Strathclyde. It may just be an odd coincidence but the one hillfort associated with the local Lailoken/Merlin legend dates to exactly the same period as the story is set, especially when hillforts of the post-Roman period in this area are relatively rare. Perhaps there is some truth in the tale of Merlin's death in Scotland? But who was Merlin: was he a historical character or just a figure of literature?

The legend of Merlin that has come down to us is clearly a mixture of history, literature and folklore. It is suggested that the Merlin-archetype may well have been based on a real person (Lailoken?) known to St Kentigern, who was driven mad by a vision during a battle and remembered in the literature of the Strathclyde Britons. This northern lore, including tales of the battle of Arfderydd and the wildman of the Caledonian forest, migrated to the Britons of Wales and inspired the Welsh Myrddin poems and later Geoffrey of Monmouth. Thus, Lailoken is proposed as the root of the Merlin legend.8

However, the archaeological evidence unearthed in the Tweed Valley does not prove that the local story was true but does raise the possibility that the legend may have originated in Drumelzier itself.

Notes & References
1. Tim Clarkson, Scotland’s Merlin: A Medieval Legend and its Dark Age Origins, Birlinn, 2016 pp.40-45.
2. Basil Clarke, The Life of Merlin, Geoffrey of Monmouth: Vita Merlini UWP, 1973, pp.24-25.
3. Clarke, p.24.
4. Clarke, p.25
5. Extracts of the relevant texts can be found in the appendices to Tim Clarkson, Scotland’s Merlin, Birlinn, 2016:
Lailoken (from Jocelin of Furness Life of St Kentigern), p.137.
Lailoken and Kentigern (from Vita Merlini Sylvestris), pp.138-142.
Lailoken ans Meldred (from Vita Merlini Sylvestris), pp.142-144.
Myrddin Wyllt, extracts from poems attributed to Myrddin, pp.148-154.
6. The Royal Commission on the Ancient and Historical Monuments of Scotland (RCAHMS): "Merlin's Grave"
7. Archaeologists solve ancient mystery of '˜melted' Iron Age fort – The Scotsman
8. Clarkson, pp.131-136.

Further Reading

• The results of the two year study were published last week in Archeology Reports Online. 
• Archaeologists uncover new evidence of Merlin legend in Scotland  - The National, 3 September 2024
• Unearthing ancient Tweeddale: ‘Merlin’s Grave’ and other lost stories embedded in the landscape - The Past
• Drumelzier’s Hidden Heritage project
• GUARD Archaeology: Unearthing Ancient Tweeddale

 

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