Chapter XXIV: Part III: , p. 24, Part IV, p. xxxi, taken down from James Olver, (11)

4
‘I want you to dry it on yonder thorn,
Where tree never blossomed since Adam was born.’

5
‘And since you have asked three questions of me,
Let ev’ry rose grow merry in time
Now and I will ask as many of thee,
And then I will be a true lover of thine.

6
‘I want you to buy me an acre of land
Between the salt sea and the sea-sand,
And then, etc.

7
‘I want you to plough it with an ox’s horn,
And plant it all over with one kernel of corn.

8
‘I want you to hoe it with a peacock’s feather,
And thrash it all out with the sting of an adder,
And then,’ etc.

19 =J.= At p. 229 of the same are these stanzas from a version contributed by Mrs. Sarah Bridge Farmer, as learned from an elderly lady born in Beverly, Massachusetts.

Can’t you show me the way to Cape Ann?
Parsley and sage, rosemary and thyme
Remember me to a young woman that’s there,
In token she’s been a true lover of mine.

(“The requirements which follow are identical with those of the previous version. There is an additional stanza:”--)

And when he has done, and finished his work,
If he’ll come unto me, he shall have his shirt,
And then he shall be, etc.

The copy in The Denham Tracts, II, 358, from D. D. Dixon’s tractate on The Vale of Whittingham, Newcastle-upon-Tyne, 1887, has been given from elsewhere at II, 495.

4. Lady Isabel and the Elf-Knight.

P. 25, =B=. Een Liedeken van den Heere van Haelewyn, with trifling verbal differences from Hoffmann’s text, in Oude Liedekens in Bladeren, L. van Paemel, No 25. The copy in Nederlandsch Liederboek, Gent, 1892, II, 1, No 44, ‘Van Heer Halewijn,’ is Willems’s.

27 a, 32 a, 37 b, 487 b. Lausen des Kopfes durch das Mädchen: notes by R. Köhler to L. Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 62. [Cf. Georgeakis et Pineau, Folk-lore de Lesbos, p. 257.]

29-37, 486 a, III, 497 a, IV, 441 a, V, 206 f. =GG=, =HH=,’Der Ritter im Walde,’ Herrmann u. Pogatschnigg, Deutsche V.-L. aus Kärnten, Salon-Ausgabe, p. 33; ‘Es ritt ein Räuber wohl über den Rhein,’ Wolfram, Nassauische Volkslieder, p. 61, No 33, resemble =N-R=: Liedlein von dreierlei Stimmen; eleven (two) warning doves, three cries, to father, mother, brother; huntsman-brother rescues sister and disposes of the knight or robber.

Böhme, in his edition of Erk’s Deutscher Liederhort, I, 118-146, 1893, prints twenty German versions under numbers 41, 42. Of these 41^i, 42^k, 42^i are of oral derivation, and 42^h is from Erk’s papers. Böhme notes two other copies taken down from singing, and one in MS., which he does not give. Judging by what has been given, what has been withheld must be of trifling value.

486 a, V, 207 a, =DD=. So ‘Als die wunderschöne Anna auf dem Brautstuhle sass,’ Wolfram, p. 66 f., No 39 a; and No 39 b, which is even worse preserved. Again, ‘Die wunderschöne Anna auf dem Rheinsteine,’ K. Becker, Rheinischer Volksliederborn, p. 20, No 17.

37 f., =A=. Add: ‘Der Reiter u. die Kaiserstochter,’ =K=. Becker, Rheinischer Volksliederborn, p. 15, No 12.

41-44, III, 497 b, V, 207 a. Pair (or one of a pair) riding a long way without speaking. Add: ‘Los dos hermanos,’ Milá, Romancerillo catalan, 2d ed., p. 234, No 250: “Siete leguas caminaron, palabra no se decian.” Add also: Afzelius (1880), I, 21, st. 22.

42 a, 488 a. Six =Ruthenian= copies (in two of which the girl is a Jewess), Kolberg, Pokucie, II, 20-25, Nos 21-26. =White Russian= versions of the ballad of the Jewess in Šejn, I, I, 490 f., Nos 604, 605; Romanov, I, II, 199, No 46.

P. 50, note ‖; IV, 441 b. Leprosy cured by (children’s) blood. See G. Rua, Novelle del “Mambriano,” pp. 84, 88 ff. The story about Constantine’s leprosy (Reali di Francia, lib. 1, c. 1) occurs also in Higden’s Polychronicon, Lumby, V, 122 ff., and in Gower, Confessio Amantis, bk. II, Pauli, I, 266 ff. See also Ben Jonson, Discoveries, ed. Schelling, p. 35 (G. L. K. and W. P. Few). [See Prym u. Socin, Kurdische Sammlungen, pp. 35, 36. H. von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, pp. 60, 61. The latter gives a number of references for the story about Constantine. Cf. also Dames, Balochi Tales, No 2, in Folk-Lore, III, 518.]

IV, 441 b, 3d paragraph. Another ballad (White Russian) in which the girl is burned, Šejn, Materialy, I, I, 492, No 606.

57. =D a= was derived “from the housekeeper at Methven.” Sharpe’s Ballad Book, ed. 1880, p. 130.

IV, 442 a, 1st paragraph. Both hands are of the 18th century.

5. Gil Brenton.

P. 67. What is said of the _bilwiz_ must be understood of the original conception. Grimm notes that this sprite, and others, lose their friendly character in later days and come to be regarded as purely malicious. See also E. Mogk in Paul’s Grundriss der germ. Philologie, I, 1019.

72. Splendid ships. See also Richard Coer de Lion, 60-72, Weber’s Metrical Romances, II, 5 f.; Mélusine, II, 438 f.

Some of the French ships prepared for the invasion of England in 1386 had the masts from foot to cap covered with leaves of fine gold: Froissart, ed. Buchon, X, 169. King Henry the Eighth in 1544 passed the seas in a ship with sails of cloth of gold: Lord Herbert of Cherbury, Life and Raigne of King Henry the Eighth, 1649, p. 513. When Thomas Cavendish went up the Thames in 1589, his seamen and soldiers were clothed in silk, his sails were of damask, “his top-masts cloth of gold.” Birch, Memoirs of the Reign of Q. Elizabeth, 1754, I, 57.

6. Willie’s Lady.

P. 82 ff. Hindering childbirth. Notes by R. Köhler to Laura Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 63.

7. Earl Brand.

[P. 95 f, 489 b, III, 498 a, IV, 443 a. Death-naming, etc. See also W. R. Paton, Holy Names of the Eleusinian Priests, International Folk-lore Congress, 1891, Papers and Transactions, p. 202 ff.]

96 f., 489 f, II, 498, III, 498, IV, 443, V, 207.

=Swedish.= Cf. Kristensen, Jyske Folkeminder, XI, 293.

=Romaic.= See Ζωγραρεῖος Ἀγών, p. 170, No 321. [Georgeakis et Pineau, Folk-lore de Lesbos, pp. 208, 221.]

=Italo-Albanian.= De Grazia, Canti pop. albanesi, p. 102, No 11.

[=Turkish.= Sora Chenim went down into the grave of Täji Pascha, which opened to receive her. The “black heathen” ordered one of his slaves to slay him and bury him between the two. “Da wuchs Täji Pascha als eine Pappel aus dem Boden hervor, Sora Chenim wuchs als ein Rosenstrauch hervor. Zwischen diesen Beiden wuchs der schwarze Heide als ein Dornbusch hervor,” etc. Radloff, Proben der Volkslitteratur der nördlichen türkischen Stämme, VI, 246.]

100. Looking over the left shoulder. I, 100 f., =A= 21, =B= 4; 103, =E= 1; 464, 21; 490, 14 (left collar-bane); 492, 3; III, 259, 20; 263, 20; 264, 24; 339, 7; 368, 11; 369, 13; 413, 37; 465, 35; 488, 32; 13, 13; 15, 18; 17, 8; 18, 4; 20, 6; 52, 5; 135, 24; 445, 11; 518, 9; 519, 10; 520, 9. [In IV, 11, 21, it is the right shoulder.]

At I, 464, III, 259, 263 f., 339, 368 f, 413, IV, 135, the person looking over the left shoulder is angry, vexed, or grieved; in the other cases, no particular state of feeling is to be remarked. Undoubtedly the look over the left shoulder had originally more significance, since, under certain conditions, it gave the power of seeing spectres, or future events (but looking over the right shoulder had much the same effect). See A. Kuhn, Sagen, u. s. w., aus Westfalen, I, 187, No 206, and his references; and especially Bolte, in Zeitschrift des Vereins für Volkskunde, VI, 205-07 (using R. Köhler’s notes). After sowing hemp-seed in the Hallowe’en rite, you look over your left shoulder to see your destined lass or lad. See note to Burns’s Hallowe’en, st. 16.

10. The Twa Sisters.

P. 124 a, 4th paragraph. The ballad in Schlegel’s Reisen is simply a threnody in Esthonian marriage ceremonies over the carrying away of the bride to her husband’s house, and is not to the point.

125, 493 b, II, 498 b, III, 499 a, IV, 447 b, V, 208 b. ‘L’os qui chante:’ M. Eugène Monseur has continued his study of this tale in Bulletin de Folklore, I, 39-51, 89-149, II, 219-41, 245-51. See also Bugiel in Wisła, VII, 339-61, 557-80, 665-85.

[See also ‘Die Geschichte von zwei Freunden,’ Socin u. Stumme, Dialekt der Ho͜uwāra des Wād Sūs in Marokko, pp. 53, 115, Abhandlungen der Phil.-hist. Classe der K. Sächs. Gesellschaft der Wissenschaften, XV.]

[On disclosure by musical instruments see Revue Celtique, II, 199; Hartland, Legend of Perseus, I, 193. F. N. Robinson.]

126 a. [For a parallel to the South African tale see Jacottet, Contes pop. des Bassoutos, p. 52.]

126 b. =C= is also translated by H. Schubart in Arnim’s Tröst Einsamkeit, 1808, p. 146.

11. The Cruel Brother.

P. 144 a. For ‘Frau von Weissenburg,’ ‘Frau von der Löwenburg,’ ‘Junker Hans Steutlinger,’ see Erk, ed. Böhme, Nos. 102, 103, I, 360 ff.

144 b, 2d paragraph, V, 208 b. Add: ‘Le Testament du Chien,’ Bédier, Les Fabliaux, 2d ed., p. 473; ‘Testament de la vieille Jument,’ ‘de la vieille Truie,’ ‘de la Chèvre,’ Luzel, Chansons pop. de la Basse-Bretagne, II, 88-97. ‘The Robin’s Last Will,’ Miss M. H. Mason’s Nursery Rhymes and Country Songs, p. 41.

12. Lord Randal.

P. 153 a. =German.= Two other copies in Böhme’s Erk, No 190 b, I, 582.

[154 a; IV, 449 b. =Danish.= ‘Den forgivne Datter,’ Grundtvig-Olrik, No 341, Ridderviser, I, 146 ff., two versions: =A==Kristensen, Jyske Folkeminder, No 92, X, 358; =B=, that communicated to Professor Child by Professor Grundtvig and mentioned in I, 154. Olrik mentions 7 =Swedish= copies, 5 of them unprinted.]

156 a, III, 499 b, V, 208 b. ‘Donna Lombarda.’ See Archivio, X, 380. [See also ‘Utro Fæstemø vil forgive sin Fæstemand,’ in the Grundtvig-Olrik collection, No 345, Ridderviser I, 165 ff., 3 versions =A-C= (=A=, =B=, from MS. sources going back in part to the 16th century; =C=, from oral tradition, printed by Kristensen, Jyske Folkeminder, No 19, I, 49, No 56, X, 234). Olrik, in an elaborate introduction, studies the relations of the Danish ballad (which is found also in Norse, Bugge’s MS. collections, No. 221) to ‘Donna Lombarda’ and to the history of the sixth century Lombard queen Rosemunda. He opposes the views of Gaston Paris, Journal des Savants, 1889, pp. 616 ff., and holds that ‘Donna Lombarda,’ ‘Utro Fæstemø,’ (his No 345), ‘Giftblandersken’ (his No 344), ‘Fru Gundela’ (see above I, 156 b), and the Slavic ballads of the sister who poisons her brother at the instigation of her lover, are all derived from the _saga_ of Rosemunda. He even regards ‘Old Robin of Portingale,’ No 80, II, 240, as related to the ‘Utro Fæstemø.’ See below, p. 295.]

156 b, 499 a, II, 499 a, III, 499. The ballad of the maid who poisons her brother and is rejected by the man she expects to win in Lithuanian, Bartsch, Dainu Balsai, I, 172 ff., No 123 a, b. More ballads of poisoning, sister poisoning brother at the instance of her lover, girl poisoning her lover, and at col. 306 one resembling Lord Randal, Herrmann, Ethnologische Mitteilungen aus Ungarn, I, cols 292-308 (with an extensive bibliography). Herrmann’s collections upon this theme are continued from cols 89-95, 203-11. [Cf. the Danish ballad ‘Tule Slet, Ove Knar og Fru Magnild,’ Grundtvig-Olrik, No. 350, Ridderviser, I, 186, where, however, the murderess uses a knife.]

157. Compare, for dialogue and repetition, the Catalan ballad ‘El Conde Arnau,’ Milá, Romancerillo, No 78, p. 67; where, however, the first half of the third line is also regularly repeated in the fourth.

‘¿Tota sola feu la vetlla, muller lleyal?
¿Tota sola feu la vetlla, viudeta igual?’
‘No la faig yo tota sola, Comte l’Arnau,
No la faig yo tota sola, valga ’m Deu, val!’

157 b. =A= is translated by Professor Emilio Teza. ‘L’Avvelenatrice, Canzone Boema,’ Padova, 1891, p. 12. [Atti e Memorie della R. Accademia di Scienze, Lettere ed Arti in Padova, Nuova Serie, VII, 234.]

13. Edward.

P. 167, 501 b, III, 499 b, V, 209 b. ‘Svend i Rosensgaard’ is No 340 in the Grundtvig-Olrik collection of Danish ballads, Ridderviser, I, 142. Danish versions are limited to three, of which the second is a fragment and the third a copy from Norway in all but pure Danish. Of Swedish versions eleven are enumerated, besides a half-comic copy from a manuscript of 1640, or older, which is spun out to 33 stanzas. As before remarked, a palpable tendency to parody is visible in some of the Scandinavian specimens.

14. Babylon, or, The Bonnie Banks o Fordie.

P. 170, 501 b, II, 499 a, III, 499 f., IV, 450 a, V, 209 b. ‘Hr. Truelses Døtre’ is No 338 of the Danish ballads in the continuation of Grundtvig’s collection by Dr. Axel Olrik, Danske Ridderviser, 1895, I, 114, where the ballad is subjected to a minute study. The existence of a ballad is mentioned in 1624, and indicated as early as 1598. There are Danish, Swedish, and Icelandic versions of the 17th century, and numerous later copies, Danish, Swedish, Norwegian, and Färöe: Danish, in all, 10, one of the 17th century; Swedish 12, 4 of the 17th century; Norwegian 6; Färöe 4. Five of the Norwegian copies take the direction of the Icelandic and Färöe in the treatment of the story. Two varieties of the ballad may be specially distinguished: one in which we have the miracle of a light burning or a fountain (fountains) springing over the place where the maids were murdered (called by Olrik the legendary form), the other in which the career and fate of the sons are made prominent. The “legendary” versions are the older. In these the maids are regarded as martyrs, and popular religious observances in connection with the miraculous fountains and in commemoration of the murdered maids have been kept up into the present century. The story is localized in not less than thirteen Danish accounts and others in Sweden.

II, 499 a, III, 500, V, 209 b. Add to the French ballads a copy, which has lost still more of the characteristic traits, obtained by M. Couraye du Parc in Basse-Normandie: Études romanes dédiées à Gaston Paris, 1891, p. 47, No 10.

II, 499 a. A Ruthenian story like that of the Great Russian ballad in Kolberg, Pokucie, II, 30, No 33.

15. Leesome Brand.

Pp. 181, 502 a. =German.= Add: Böhme, Erk’s Liederhort, I, 592 f., ‘Der Reiter und seine Geliebte,’ No 194 b, from Erk’s papers, c, from oral tradition (fragments). Böckel, ‘Das Begräbniss im Walde,’ p. 33, No 47. ‘Es gingen zwei Liebchen durch einen grünen Wald,’ Wolfram, p. 89, No 63.

17. Hind Horn.

[P. 188 b. ‘Horn Child.’ See the edition by J. Caro, in Englische Studien, XII, 323 ff.]

190 a. Hereward will not drink unless the princess presents the cup: very like Horn here. Michel, Chroniques Anglo-Normandes, II, 18 f.

191, note *. Blonde of Oxford (Jehan et Blonde). See Suchier’s edition, Œuvres poétiques de Philippe de Remi, Sire de Beaumanoir, II, 89, 99, 103.

193 a. That Horn Child, though much more modern in its present form than the Gest, “would seem to have been formed on a still older model” was suggested by T. Wright in 1835, and was the opinion of J. Grimm and of Ferdinand Wolf. Wolf maintains that Horn Child was the work of a popular jongleur, or vagrant minstrel, and that for this reason Chaucer put it among the “romances of prys,” which are mentioned in Sir Thopas. Anyway, this must have been the form of the story which was known to Chaucer. Wolf, Ueber die Lais, p. 217 f.

195 a (3). Oude Liedekens in Bladeren, L. van Paemel, No 28==Hoffmann, No 2.

199 a. Albanian. De Grazie, Canti p. albanesi, p. 118.

199 a, note *. Ring in betrothal. So in Twelfth Night, IV, 3, as Prior remarks, II, 277, _apropos_ of ‘Axel and Walborg’, st. 44.

201, note. These talismans also in India: Tawney’s Kathá-Sarit-Ságara, II, 161.

502 b, 5th paragraph, III, 501 b, IV, 450 b. Add: Kolberg, Lud, IV, 23, No 146; VI, 166 f., No 332; XII, 115-118, Nos 221-224 (jumps seven tables and touches the eighth); XVI, 271, No 438; XVI, 272, No 440; Valjavec, p. 300, No 17; Kolberg, Mazowsze, II, 109, No 251. A soldier comes back after seven years’ absence to his “widow;” drops ring into cup, and is recognized as her husband. Lud, XXI, 61, No 123.

20. The Cruel Mother.

P. 219 b, 504 a, II, 500 a, IV, 451 a, V, 212 a. Add: =T=, Wolfram, p. 90, No 64, ‘Es hütet ein Schäfer an jenem Rain,’ ‘Die Rabenmutter;’ Böhme’s edition of Erk’s Liederhort, I, 636, No 212 e; and to the literature several items at p. 637.

219 b, III, 502 b. Similar Slavic ballads: Polish, Kolberg, Lud, IV, 52, No 220; XII, 308 f., Nos 611, 612; XVII, 9, No 17; XVIII, 188, No 346; XXI, 85, No 179; XXII, 160, No 284; Kolberg, Mazowsze, II, 160, No 352; IV, 366, No 436.

P. 220. =C=, sts 9, 10, 11 are in Motherwell’s MS., p. 183, written in pencil.

21. The Maid and the Palmer.

P. 228 b, 2d paragraph. The Finnish ballad was first printed by C. A. Gottlund, Otava, 1832, II, 9 (Rolland, Chansons Populaires, VI, 47-50, with a translation).

230 f., III, 502 b, IV, 451 b. White Russian versions, Šejn, II, 607 ff., Nos 12-16, ‘Pesn’ o grěšnoj děvě, Song of the sinful girl,’ five copies, the third imperfect. Jesus sends the girl to church, in the first the earth comes up seven cubits, the lights go out, etc.; she shrives herself, and things are as before. In the other copies she crumbles to dust. Polish (with variations), Kolberg, Lud; XII, 309, No 613; XIX, 187, No 658; XX, 101, No 37; XXI, 86, No 180; XXII, 161 f., Nos 285, 286; Kolberg, Mazowsze, I, 142, No 46; IV, 367, No 437; Siarkowski, in Zbiór wiadomości, IV, 94, No 18.

231 a. Legend of the Magdalen unmixed. =Italian=, Archivio, XIV, 211 f., ‘Maria Maddalena,’ two copies, fragmentary. In the second, Maria asks the master of a vessel to take her in; a tempest arises; the dona pecatrice, lest the vessel should founder on her account, with many people aboard, throws herself into the sea, is swallowed by a whale, and not disgorged for three-and-thirty years.

22. St. Stephen and Herod.

P. 236 a, last paragraph. Here, and in other places in volumes I, II, Catalan is treated as if it were a dialect of Spanish. The corrections required are as follows: I, 236 a, last paragraph, 384 a, 2d par., 505 a, 2d par.; II, 174 a, 2d par., 347 a, 2d par., 512 a, No 72, read _Catalan_ for _Spanish_, and I, 384 a, 2d par., drop =K=. I, 462 a, 3d par., read _Catalan_ for =C=. II, 69 a, 7th line, 113 b, 11th line, 158, 2d par., read _Spanish and Catalan_, and at the last place insert _Catalan_ before the 3d and 4th citations and transfer them to the end.

237, III, 502 b. The Breton story with the miraculous sustentation of the maid (but without the marvel of the capon): Böhme’s Erk, I, 637 ff., No 213 a, ‘Die Weismutter,’ b, ‘Die unschuldig gehangene und gerettete Dienstmagd,’ and note to b; Wolfram, p. 38, No 10, ‘Zu Frankfurt steht ein Wirtshaus.’

240 f., 505 f., II, 501 b, IV, 451 f. Joie des Bestes. Add: Marin, Cantos Populares, I, 61, No 124; Iglesia, El Idioma Gallego (‘a maldicion d’a ovella’), cf. II, 8, note †, III, 174, both cited by Munthe.

240, 241, 505 b, II, 501 b, III, 502 b, IV, 452 a, V, 212 a. A roast pheasant gets feathers and flies away in attestation of a tale: M. Wardrop, Georgian Folk-tales, p. 10 f., No 2. G. L. K.

Fish flying out of the pan. See Wesselofsky, Archiv f. slavische Philologie, VI, 574.

241 b. Herod’s questions. Compare Bergström and Nordlander, 98, 3; Pidal, p. 128.

23. Judas.

[P. 243 b. Trinity College MS. B, 14, 39, has been recovered, and Professor Skeat has had the kindness to furnish a copy of the ballad. Wright’s text proves to be in all essentials accurate; but, on account of the age and great interest of the poem, Professor Skeat’s copy is here reproduced. The ballad has no title in the MS.

Hit wes upon a scereþorsday þat vre louerd aros.
ful milde were þe wordes he spec to iudas.
iudas þou most to iurselem oure mete for to bugge.
þritti platen of selu_er_ þou bere up oþi rugge.
þou comest fer iþe brode stret fer iþe brode strete. 5
su_m_me of þine tunesmen þer þou meist i mete.
imette wid is soster þe swikele wimon.
iudas þou were wrþe me stende the wid ston. .íí.
for the false prophete þat tou bileuest upon.
Be stille leue soster þin herte þe to breke. 10
wiste min louerd c_ri_st ful wel he wolde be wreke.
Iudas go þou on þe roc heie up on þe ston.
lei þin heued i my barm slep þou þe anon.
Sone so iudas of slepe was awake.
þritti platen of selu_er_ from hym weren itake. 15
He drou hym selue bi þe cop þat al it lauede ablode.
þe iewes out of iurselem awenden he were wode.
Foret hym com þe riche ieu þat heiste pilatus.
wolte sulle þi louerd þat hette iesus.
I nul sulle my louerd for nones cunnes eiste. 20
bote hit be for þe þritti platen. þat he me bi taiste.
Wolte sulle þi lord c_ri_st for enes cu_n_nes golde.
Nay bote hit be for þe platen. þat he habben wolde.
In him com ur lord * gon as is postles seten at mete.
Wou sitte y_e_ postles a_n_t wi nule ye ete. .íí. 25
ic am iboust a_n_t isold to day for oure mete.
Vp stod him iudas lord am i þat
I nas neu_er_ oþe stude þer me þe euel spec.
Vp him stod peter a_n_t spec wid al is miste.
þau pilatus him come wid ten hu_n_dred cnistes. .íí. 30
y_e_t ic wolde louerd for þi loue fiste.
Still þou be peter. wel i þe i cnowe.
þou wolt fur sake me þrien. ar þe coc him crowe. 33

V. 24, *. The word _c’st_ has here been erased, and should _not_ be inserted. Skeat.

V. 27. Blank space. Read ‘frek’(=man). Skeat.

The MS. has íí at end of ll. 8, 25, 30. This means that there are here _two_ second lines, i. e., that three lines rime together. Skeat. The long f’s of the MS. are printed s.]

25. Willie’s Lyke-Wake.

P. 250, 506 a, II, 502 a, III, 503 a. Add the Croatian ballad, ‘Ive umira za Marom,’ Hrvatske Narodne Pjesme iz “Naše Sloge,” II. Diel, 15, No 11.

29. The Boy and the Mantle.

[P. 261 f. On the Gaelic ballad in the Dean of Lismore’s Book see the elaborate article by Professor Ludw. Chr. Stern, Die gälische Ballade vom Mantel in Macgregors Liederbuche, Zeitschrift für celtische Philologie, I, 294 ff. The text is given according to the edition of Alexander Cameron, Reliquiae Celticae, I, 76, with another copy from a 1628 MS. in the Franciscan Convent at Dublin. Stern’s translation clears up some points, and brings out one striking similarity between the Gaelic and the English ballad. When MacReith’s wife tried on the mantle, “er passte ihr, beides an Fuss und Hand, bis auf die Gabel ihrer kleinen Finger und Zehen.” She explains this failure of the mantel to cover her completely: “‘Einen Kuss bekam ich verstohlen von O’Duibhnes Sohne Diarmaid; der Mantel würde bis auf den Boden reichen, wenn es nicht der allein wäre.’” Compare sts 28-30 of ‘The Boy and the Mantle.’ This similarity, in a feature unknown to other versions of the story, coupled with the form ‘Craddocke’ in the English ballad (a form which “nur aus dem welschen Caradawc entstanden sein kann”) convinces Stern that ‘The Boy and the Mantle,’ and probably also the Gaelic ballad, are derived directly from Welsh tradition, independently of the Old French versions, which, however, he thinks also go back ultimately to Wales (p. 310). I am indebted to Dr F. N. Robinson for calling my attention to Stern’s article. G. L. K.]

268 ff., 507 a, II, 502 a, III, 503, IV, 454 a, V, 212 f. Tests of chastity. “The jacinth stone will not be worne on the finger of an adulterer, nor the olive grow if planted by one that leadeth his life in unlawful lusts.” Greene, Never too late, Pt. II, 1590, Works, ed. Grosart, VIII, 141. A note on the general subject in G. Rua, Novelle del “Mambriano,” pp. 66 f., 73-83. G. L. K. [See also Zupitza, Herrig’s Archiv f. das Studium der neueren Sprachen, LXXXII, 201; Nyrop, Dania, I, 13, n. 2; Feilberg, Dania, I, 154; ‘La Mensuration du Cou,’ Perdrizet and Gaidoz, Mélusine, VI, 225 ff.]

270 a, 1st paragraph. The Shukasaptati story at p. 29 f. of R. Schmidt’s translation.

30. King Arthur and King Cornwall.

P. 284. Sts 17, 18. Compare Carle of Carlile, vv. 143 ff., Percy MS., Hales and Furnivall, III, 282.

31. The Marriage of Sir Gawain.

P. 288 ff., II, 289 b, III, 454 a. Mr. Whitley Stokes has pointed out that the incident of a hag turning into a beautiful woman after a man has bedded with her occurs in the Book of Ballymote, an Irish MS. of about 1400, and elsewhere and earlier in Irish story, as in the Book of Leinster, a MS. of the middle of the twelfth century. The Academy, XLI, 399 (1892). It is singular that the sovereignty in the first tale is the sovereignty of Erin, with which the disenchanted hag rewards her deliverer, and not the sovereignty over woman’s will which is the solution of the riddle in the ballad. See also the remarks of Mr. Alfred Nutt in the same volume, p. 425 (and, again, Academy, October 19, 1889, p. 255), who, while denying the necessity for any continental derivation of the hideous woman, suggests that Rosette in Gautier’s Conte du Graal, vv. 25380-744, furnishes a more likely origin for her than Chrétien’s damoisele, since it does not appear that the latter is under spells, and spells which are loosed by the action of a hero. [See also O’Grady, Silva Gadelica, p. 328 ff.; translation, p. 370 ff. F. N. Robinson.]

289 b. Gromere Gromorson (Grummore Gummursum) and Gromore somyr Ioure, in Malory’s Morte Darthur, ed. Sommer, 256, 258, 799.

32. King Henry.

P. 290, note †, IV, 454 a. “La nuit si jolie fille, le jour si jolie biche:” Pineau, Le Folk-lore du Poitou, p. 391. [A raven by day, a woman by night: von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, p. 75. On transformations of all kinds, see S. Prato, Bulletin de Folklore, 1892, p. 316 ff.]

298, II, 502 b, IV, 454 a. A man marries a snake. At midnight it becomes a woman, and it keeps that form thereafter: J. Krainz, Mythen u. Sagen aus dem steirischen Hochlande. No. 147, p. 194. A snake (enchanted man) marries a girl, and is thereby freed: Brüder Zingerle, Tirols Volksdichtungen, II, 173 ff.; cf. II, 317. G. L. K.

33. Kempy Kay.

P. 300. I have serious doubts whether this offensive ballad has not been made too important; whether, notwithstanding the points noted at p. 301, it is anything more than a variety of ‘The Queen of all Sluts.’

305 b. =A= 10^1. _lauchty_ in Sharpe with a line drawn in ink through l (probably by the editor, as this is a presentation copy).

V, 213 a. Since we have Pitcairn’s copy only in Sharpe’s handwriting, we cannot determine which of the two made the changes.

34. Kemp Owyne.

P. 307 f, II, 502 b, III, 504 a. Disenchantment; kissing a serpent. A remarkable case alleged to have occurred at Cesena in 1464: [Angelo de Tummulillis, Notabilia Temporum, ed. Corvisieri, 1890, p. 124 ff.;] Giornale Storico della Letteratura Italiana, XVII, 161. G. L. K. On the whole subject see R. Köhler’s notes in Mennung, Der Bel Inconnu, p. 20; S. Prato’s notes, Bulletin de Folklore, 1892, p. 333 f. [W. H. Schofield, Studies on the Libeaus Desconus, in Studies and Notes in Philology and Literature published under the direction of the Modern Language Departments of Harvard University, IV, 199 ff.]

36. The Laily Worm and the Mackrel of the Sea.

P. 316 a. Näktergalsvisan, Bohlin, in Nyare Bidrag till Kännedom om de Svenska Landsmålen, II, 10, Folk-toner från Jämtland, pp. 5, 6.

37. Thomas Rymer.

P. 319, note ‡. Dr. W. H. Schofield has furnished me with an abstract of the Visions d’Oger le Dannoys au royaulme de Fairie (which book after all is in the Paris library). There is nothing in the Visions which throws further light on the relation of the stories of Thomas Rhymer and of Ogier.

320, note ‡. Bells. See R. Köhler, Zeitschr. des Vereins f. Volkskunde, VI, 60.

321, note ‡. The duration of paradisiac bliss exceeds three hundred years in some accounts. Three hundred years seem but three days in the Italian legend of three monks, Graf, Miti, Leggende, etc., 1892, I, 87 f., and in that of the young prince who invites an angel to his wedding, Graf, 90 ff., after the Latin text published by Schwarzer, Zeitschrift für deutsche Philologie, XIII, 338-51, 1881. (R. Köhler pointed out in the same journal, XIV, 96 ff., that an abstract of the story had been given in Vulpius’s Curiositäten, I, 179 ff., as early as 1811.) In the lai of Guingamor, printed by M. Gaston Paris in Romania, VIII, 50 ff., 1879, three hundred years pass as three days. In both the last, the eating of earthly food brings an immediate decrepitude, followed by speedy death in the case of the prince. [See also W. Hertz, Spielmannsbuch, p. 318 f.]

39. Tam Lin.

[P. 339 b, II, 505 b, III, 505 b. Fairy salve. Kirk’s Invisible Commonwealth, ed. Lang, pp. 13, 34; Denham Tracts, II, 138 f.]

340 a, II, 505 b, III, 505 b, IV, 455 b. Sleeping under trees: ympe tree. Bugge, Arkiv för nordisk Filologi, VII, 104, refers to Liebrecht, Gervasius von Tilbury, p. 117, and to W. Hertz, Spielmannsbuch, p. 322.

40. The Queen of Elfan’s Nourice.

P. 358 b, II, 505 f., III, 505 f., IV, 459 a, V, 215 b. Mortal midwives for fairies, etc.: Wucke, Sagen der mittleren Werra, II, 25; Gebhart, Oesterreichisches Sagenbuch, p. 208; Baader, Neugesammelte Volkssagen, No 95, p. 68. G. L. K.

[Kirk’s Secret Commonwealth, ed. Lang, p. 13; Denham Tracts, II, 138.]

42. Clerk Colville.

[P. 372 b. Der Ritter von Staufenberg. See the edition by Edward Schröder: Zwei altdeutsche Rittermären, Moriz von Craon, Peter von Staufenberg. Berlin, 1894. Schröder dates the composition of the poem about 1310 (p. LI). He shows that Schott’s edition, which Culemann followed, was a reprint of one printed by Prüss in 1483 at the earliest, but thinks that it followed that of Prüss at no long interval (p. XXXIV). Cf. also Schorbach, Zeitschr. f. deutsches Altertum, XL, 123 ff.]

374-78. The mother’s attempt to conceal the death of her son from his wife occurs also in ‘Ebbe Tygesøns Dødsridt’ and ‘Hr. Magnuses Dødsridt,’ Olrik, Danske Ridderviser, Nos 320, 321, and Swedish copies of the former; borrowed no doubt from ‘Elveskud.’

380, II, 506 a, III, 506 a, IV, 459 a, V, 216 a. Add: =XX=, ‘La Mort de Jean Renaud,’ Beauquier, Chansons p. recueillies en Franche-comté, p. 152.

43. The Broomfield Hill.

[P. 393 a, III, 506 b, IV, 459 b. With the Italian ballad cf. ‘Quarante ans j’ai travaillé,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 246.]

393 f., 506. Jäger-Romanze in Böhme, Altdeutsches Liederbuch, No 437, from Melchior Franck, Fasciculus Quodlibeticus, Nürnberg, 1611, No 6: slightly different, no disposition to kill the maid. Three copies of this all but inevitable ballad in Blätter für Pommersche Volkskunde, II. Jahrgang, p. 77 f., ‘Jägerslied;’ and more might be added.

44. The Twa Magicians.

[P. 400. =Greek.= Cf. ‘Les Transformations,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 210 ff. (no mention of the Turk’s transforming himself).]

401. =Polish.= Add: Kolberg, Lud, XXI, 27, No 50; XXII, 102, No 157; Kolberg, Mazowsze, II, 54 f., Nos 131, 132; III, 247, 321; IV, 274, No 240.

401 b, II, 506 b, III, 506 f., IV, 459 b, V, 216 a. Transformations during flight. Add R. Köhler’s notes to L. Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 65.

The incidents of the flight of the girl and her lover, the pursuit and the transformations, and of the Devil outwitted by his pupil are discussed by G. Rua, Novelle del “Mambriano” del Cicco da Ferrara, p. 95. See also M. Wardrop, Georgian Tales, p. 4, No. 1. G. L. K.

45. King John and the Bishop.

[P. 405 ff., II, 506 f., IV, 459 b, V, 216 a. A Christian ascetic has taken up his abode in a hogshead, on which he has written, “If thou art wise, live as I live!” The sultan puts three questions to him: How far is it to heaven? At how much do you value me? Which is the best religion? The penalty for failure to solve them is to be dragged at the tail of the sultan’s horse. The answers are: A day’s journey; twenty-nine silver pieces; neither of the two religions is the better, for the two are God’s eyes, one of which is as dear to him as the other. Von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, ‘Der weise Mann,’ No 30, p. 83 ff.]

46. Captain Wedderburn’s Courtship.

[P. 417 a, II, 507 b, III, 507 a, IV, 459 b, V, 216 a. Heads on stakes. See W. H. Schofield, in the (Harvard) Studies and Notes in Philology and Literature, IV, 175 ff.]

418 a, II, 507 b. See Stiefel, Ueber die Quelle der Turandot-Dichtung Heinz des Kellners, in Zeitschr. f. vergleichende Litteraturgeschichte, N. F., VIII, 257 ff.

47. Proud Lady Margaret.

P. 426. Add: ‘La fille damnée,’ Daymard, p. 178; ‘La sposa morta,’ Archivio, VIII, 274; the “romance” in Ballesteros, Cancionero popular gallego, III, 256; see also the “romance” ‘Bernal Francez’ from Algarve in Encyclopedia Republicana, Lisbon, 1882, p. 156.

49. The Twa Brothers.

I.

P. 435, V, 217. Communicated by Mr J. K. Hudson of Manchester. Sung after a St George play regularly acted on All Souls’ Day at a village a few miles from Chester, and written down for Mr Hudson by one of the performers, a lad of sixteen. The play was introduced by a song called Souling (similar to a Stephening, see I, 234), and followed by two songs, of which this is the last, the whole dramatic company singing.

1
‘And it’s where hast thou been all this night long, my son?
Come tell it unto me.’
‘I have been lying on yonder bull-rushes,
Which lies beneath yond tree.’

2
‘And it’s what are the spots on this thy coat, my son?
Come tell it unto me.’
‘They are the spots of my poor brother’s blood,
Which lies beneath yonder tree.’

3
‘And it’s what didst thou kill thy poor brother for, my son?
Come tell it unto me.’
‘Because he killed two pretty little birds,
Which flew from tree to tree.’

4
‘And it’s what will the father say when he comes, my son?
Come tell it unto me.’
‘I will dress me up in sailor’s clothes,
And my face he will never see.’

5
‘And it’s what wilt thou do with thy pretty little wife, my son?
Come tell it unto me.’
‘I will dress her up in lad[d]ie’s clothes,
And she will sail along with me.’

6
‘And it’s what wilt thou do with thy children three, my son?
Come tell it unto me.’
‘I will leave them to my poor grandfather to rear,
And comfort [to] him [to be].’

7
‘And it’s when shall we see thy face again, my son?
Come tell it unto me.’
‘When the sun and moon shines both at once,
And that shall never be.’

53. Young Beichan.

P. 459 a. For a late German ballad on the Moringer story (‘von dem Markgrafen Backenweil’) see Bolte, Zeitschrift des Vereins für Volkskunde, III, 65-7, and for notes of dramas upon the theme, pp. 62-4. I do not observe that I have anywhere referred to the admirably comprehensive treatment of the subject by von Tettau, Ueber einige bis jetzt unbekannte Erfurter Drucke des 15. Jahrhunderts, Ritter Morgeners Wallfahrt, pp. 75-123. The book did not come into my hands till two years after my preface was written.

FOOTNOTES:

[126] All the ballads in Scott’s Minstrelsy, excepting a few pieces, of which only ‘Cospatrick’ and ‘The Bonny Hind’ require mention, were translated in Historische und romantische Balladen der Schottischen Grenzlande, Zwickau, 1826-7, 7 small vols, by Elise von Hohenhausen, Willibald Alexis, and Wilhelm von Lüdemann, a work now rare, which has just come to hand. Registering these translations here, in 53 entries, would require an unwarrantable space.

VOL. II.

56. Dives and Lazarus.

P. 10 b, III, 507 b, 508 a, IV, 462 b, V, 220 a. Add: =Ruthenian= ballad, Kolberg, Pokucie, II, 280, No 505. Legends not in stanzas, =White Russian=, ‘Lazar,’ Šejn, II, 578-90, 3 copies; Romanov, Part V, pp. 341-56, Nos 22-26, 5 copies and variants; =Great Russian=, Jakuškin, p. 44, No 13, 2 copies. Lazarus and the rich man are brothers.

‘Il ricco Epulone,’ the Madonna begging, Archivio, XIV, 209 f.

57. Brown Robyn’s Confession.

P. 13, 510 a, IV, 463 a, V, 220 a. A serpent stops a ship and demands a passenger: Larminie, West-Irish Folk-Tales, p. 131. On the detention of ships by submarine folk, see Whitley Stokes, Revue Celtique, XV, 294 f. G. L. K. (The article attributed to R. Köhler, II, 510 a, is by L. Laistner.) [Add Jātaka, Bk. I, No 41, Cowell, I, 110. A ship mysteriously detained because the owner has neglected a promise: Yacoub Artin Pacha, Contes pop. de la vallée du Nil, p. 74.]

59. Sir Aldingar.

[P. 33, 511 b, III, 508 a, IV, 462 a. For parallels, including the child champion, see R. Köhler’s account of the Breton mystery of Sainte Tryphine, Revue Celtique, I, 222 ff. F. N. Robinson.]

64. Fair Janet.

P. 102 f. (Breton ballad), III (497 b, No 5), 508 b, IV, 464 a, V, 222 a. Add to the French ballads a copy from Basse-Normandie obtained by M. Couraye du Parc, Études romanes dédiées à Gaston Paris, 1891, p. 49; ‘L’infidèle punie,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 254. [On the similarity of the beginning of ‘La Fidanzata Infedele’ to that of the Danish ballad ‘Hyrde og Ridderfrue,’ see Olrik, Ridderviser, I, 181, No 349.]

P. 109. Something similar to what is narrated in =F= 7-10 is, I am assured by high authorities, familiar to practising physicians. An eminent professor in the Harvard Medical School informs me that in the case of two families under his care the husband has been regularly troubled with “morning sickness” during the first three or four months of the wife’s pregnancy (the husband in neither case being of a nervous or hysterical disposition). Mr. E. E. Griffith, late of Harvard College, tells me that a respectable and intelligent man of his acquaintance in Indiana maintained that he always shared the pains of his wife during parturition, and that his labors were as intense in degree and as long in time as hers. A distinguished physician of Indiana, while testifying to the frequency of cases of the like sympathy, insists that such experiences occur only to husbands who have witnessed the pains in question, or who have learned about them by reading or conversation on the matter, and that “suggestion” affords an explanation of the phenomenon.

65. Lady Maisry.

P. 112 f. In a Polish ballad a girl who has had a child irregularly is burned by her two brothers. Her paramour comes by when she is half burned, and she begs him to save her. (How can I? he says; your brothers are here. The brothers say, we have done wrong to burn her; we have left her child an orphan.) Kolberg, Lud, XVI, 291, No 476.

P. 114, st. 17.

O whare is a’ my merry young men,
Whom I gi meat and fee?

With this common-place compare:

Hvor ere nu de Kæmper, min Fader giver Brød (Løn), Grundtvig, D. g. F., No 184, G, 8, 9.

Aquí, aquí, los mis doscientos,
Los que comeis el mi pan.

Wolf and Hofmann, Primavera, I, 39, 41 f., and Conde Claros, the same, II, 374.

66. Lord Ingram and Child Wyet.

Pp. 127, 511, III, 509 a. Naked sword as emblem of chastity. More notes by R. Köhler to Laura Gonzenbach’s Sicilianische Märchen, Nos 39, 40, now published by J. Bolte in Zeitschrift des Vereins für Volkskunde, VI, 76.

[Mame Ala, in the Kurdish story ‘Mâm and Sîn,’ lays a dagger (_Dolchmesser_) between himself and Sine, “so dass der Griff desselben gegen ihre, die Spitze gegen seine eigene Brust gerichtet war.” Prym u. Socin, Kurdische Sammlungen, Petersburg Academy, translation, p. 101.]

127, note *, III, 509 a. Italian ballad (sword reduced to a straw). Bernoni, Trad. pop. veneziane, p. 36; Ferraro, Canti pop. di Ferrara, pp. 56, 103; Villario, in Archivio, XI, 35; Menghini, Canzoni pop. romane, in Sabatini, Il Volgo di Roma, I, 75 ff.

[127 f., 511 b, III, 509 a. Table-jumping.

Et chil Robert d’Artois n’i fist arestement,
La table tressali tost et apertement;
Au conte Salebrin ala premierement.

The Vows of the Heron (about 1340), Wright, Political Poems, I, 9 f.]

[128. ‘Ebbe Skammelsøn’ is now No 354 in the Grundtvig-Olrik collection of Danish ballads, Ridderviser, I, 197 ff. 8 Danish versions are printed (some of which go back to MSS of the 17th century), with a very elaborate introduction and critical apparatus. Dr. Olrik regards the extant Norwegian texts as derived from print. He enumerates 8 Swedish versions.]

67. Glasgerion.

P. 137, II, 511 f. Soporific effect of harping: cf. Revue celtique, XII, 81, 109, XV, 438. G. L. K.

69. Clerk Saunders.

P. 166. Stanzas 30-37 are inserted in Buchan’s first MS. on a separate slip of paper, and at 29, where the ballad originally ended, there is this note: “See the additional stanzas on the annexed leaf.” W. Walker.

72. The Clerk’s Twa Sons o Owsenford.

P. 174, note *. ‘Dass Schloss in Oesterreich,’ etc.: see Böhme’s Erk, No 61^{a-g}; Frischbier u. Sembrzychi, Hundert Ostpreussiche Volkslieder, No 16, p. 26; Becker, Rheinischer Volksliederborn, No 2, a, b, c, p. 2 ff.; Wolfram, No 44, p. 71; Kristensen, Jyske Folkeminder, XI, 218, No 81.

73. Lord Thomas and Fair Annet.

P. 181, III, 510 b, IV, 469 a, V, 223 b. Add to the Southern ballads ‘Le mariage tragique,’ Beauquier, Chansons p. recueillies en Franche-comté, p. 81; ‘Las bodas,’ Milá, Romancerillo Catalan, p. 257, No 262. (In this last, ‘vert marca esperansa.’)

74. Fair Margaret and Sweet William.

P. 199. Communicated by Miss Mary E. Burleigh, of Worcester, Massachusetts, and derived, through a relative, from her great-grandmother, who had heard the ballad sung at gatherings of young people in Webster, Massachusetts, not long after 1820.

1
There was such a man as King William, there was,
And he courted a lady fair,
He courted such a lady as Lady Margaret,
For a whole long twelve-month year.

2
Said he, ‘I’m not the man for you,
Nor you the maid for me,
But before many, many long months
My wedding you shall see.’

3
Said she, ‘If I’m not the maid for you,
Nor you the man for me,
Before many, many long days
My funeral you shall see.’

4
Lady Margaret sat in a green shady bower,
A combing her yellow, yellow hair,
When who should she see but King William and his bride,
And to church they did repair.

5
She threw all down her ivory comb,
Threw back her yellow hair,
And to the long chamber she did go,
And for dying she did prepare.

6
King William had a dream that night,
Such dreams as scarce prove true:
He dreamed that Lady Margaret was dead,
And her ghost appeared to view.

7
‘How do you like your bed?’ said she,
‘And how do you like your sheets?
And how do you like the fair lady
That’s in your arms and sleeps?’

8
‘Well do I like my bed,’ said he,
‘And well do I like my sheets,
But better do I like the fair lady
That’s in my arms and sleeps.’

9
King William rose early the next morn,
Before the break of day,
Saying, ‘Lady Margaret I will go see,
Without any more delay.’

10
He rode till he came to Lady Margaret’s hall,
And rapped long and loud on the ring,
But there was no one there but Lady Margaret’s brother
To let King William in.

11
‘Where, O where is Lady Margaret?
Pray tell me how does she do.’
‘Lady Margaret is dead in the long chamber,
She died for the love of you.’

12
‘Fold back, fold back that winding sheet,
That I may look on the dead,
That I may kiss those clay-cold lips
That once were the cherry-red.’

13
Lady Margaret died in the middle of the night,
King William died on the morrow,
Lady Margaret died of pure true love,
King William died of sorrow.

14
Lady Margaret was buried in King William’s church-yard,
All by his own desire,
And out of her grave grew a double red rose
And out of hisn a briar.

15
They grew so high, they grew so tall,
That they could grow no higher;
They tied themselves in a true-lover’s knot,
And both fell down together.

16
Now all ye young that pass this way,
And see these two lovers asleep,
’Tis enough to break the hardest heart,
And bring them here to weep.

199 f. Mallet and ‘Sweet William.’ Full particulars in W. L. Phelps, The Beginnings of the English Romantic Movement, 1893, p. 177 ff.

75. Lord Lovel.

P. 204 f., note †, 512 b, IV, 471 a, V, 225 a. Add: Wolfram, p. 87, No 61, ‘Es spielte ein Ritter mit einer Madam.’

205 b, note *. The Swedish ballad (p. 71 f. of the publication mentioned) is defective at the end, and altogether amounts to very little.

[206. =Romaic.= Add: ‘La belle Augiranouda,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 223 f.]

206 a, and note *. Add: Wolfram, No 28, p. 55, ‘Es war ein Jäger wohlgemut,’ and ‘Jungfer Dörtchen,’ Blätter für Pommersche Volkskunde, II. Jahrgang, p. 12.

211, =H.= I have received a copy recited by a lady in Cambridge, Massachusetts, which was evidently derived from print, and differs but slightly from a, omitting 8^{3, 4}, 9^{1, 2}.

76. The Lass of Roch Royal.

P. 215. ‘Germaine’: see Daymard, p. 170; Revue des Traditions populaires, III, 364; Beauquier, Chansons pop. recueillies en Franche-Comté, p. 259.

77. Sweet William’s Ghost.

P. 228 f., 233, 239, III, 514, IV, 474. Of the succession of three cocks, white, red, black (reduced to two in English ballads), see R. Köhler, Der weisse, der rothe und der schwarze Hahn, Germania, XI, 85-92. [So in the tale ‘L’Andromède et les Démons,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 82 f.]

228, note †. Two or three additions in Böhme’s Erk, I, 598 ff., No 197, c, d, g.

78. The Unquiet Grave.

P. 235 a, last paragraph. Servian ballad in which a child’s shirt is wet with its mother’s tears, Rajković, p. 143, No 186, ‘Dete Lovzar i majka mu’ (‘The child and his mother’).

[235. Tears burning the dead. Professor Lanman furnishes the following interesting parallel from the Mahābhārata, XI, 43 ff.: Dhṛtarāṣṭra is lamenting for his fallen sons. His charioteer says;--The face that thou wearest, covered with falling tears, is not approved by the sacred books; nor do wise men praise it. For they [the tears], like sparks, ’tis said, do burn those men (for whom they’re shed).]

79. The Wife of Usher’s Well.

[P. 238, III, 513. Communicated, 1896, by Miss Emma M. Backus, of North Carolina, who notes that it has long been sung by the “poor whites” in the mountains of Polk County in that State. It has the mother’s prayer for the return of her children, as in =C=, III, 513, but is in other respects much nearer to =A=. In the last stanza we should doubtless read “They wet our winding sheet,” or the like. In 4^3 the MS. has _louely_ or _lonely_, perhaps meant for _lovely_.

1
There was a lady fair and gay,
And children she had three:
She sent them away to some northern land,
For to learn their grammeree.

2
They hadn’t been gone but a very short time,
About three months to a day,
When sickness came to that land
And swept those babes away.

3
There is a king in the heavens above
That wears a golden crown:
She prayed that he would send her babies home
To-night or in the morning soon.

4
It was about one Christmas time,
When the nights was long and cool,
She dreamed of her three little lonely babes
Come running in their mother’s room.

5
The table was fixed and the cloth was spread,
And on it put bread and wine:
‘Come sit you down, my three little babes,
And eat and drink of mine.’

6
‘We will neither eat your bread, dear mother,
Nor we’ll neither drink your wine;
For to our Saviour we must return
To-night or in the morning soon.’

7
The bed was fixed in the back room;
On it was some clean white sheet,
And on the top was a golden cloth,
To make those little babies sleep.

8
‘Wake up! wake up!’ says the oldest one,
‘Wake up! it’s almost day.
And to our Saviour we must return
To-night or in the morning soon.’

9
‘Green grass grows at our head, dear mother,
Green moss grows at our feet;
The tears that you shed for us three babes
Won’t wet our winding sheet.’]

80. Old Robin of Portingale.

[P. 240. Dr. Axel Olrik thinks that this ballad is related to the Danish ballad ‘Utro Fæstemø vil forgive sin Fæstemand,’ No 345 in the Grundtvig-Olrik collection (Ridderviser, I, 167, note *), which he refers for its origin to the story of the Lombard queen Rosemunda (see note on ‘Lord Randal,’ No 12, p. 286, above). The drink promised to Old Robin by his wife Dr Olrik thinks may indicate that the English ballad was once more similar to the Danish than it is in the version which we possess.]

87. Prince Robert.

P. 284. A mother prepares wholesome drink for her son, poison for his wife; both son and wife are poisoned. They are buried separately, one in the church, one in the graveyard. Trees from their graves join their tops. White Russian, Šejn, I, I, 444, No 544, 447-51, Nos 546-9; Hiltebrandt, p. 64, No 65; Kupčanko, ‘Vdova otravljaet nevěstu,’ p. 255, No 300. Ruthenian, Kolberg, Pokucie, II, 41, No 48.

90. Jellon Grame.

P. 303 b, 513 b, III, 515 b, IV, 479 b, V, 226 a.

Vol’ga, Volch, of the Russian _bylinas_, must have a high place among the precocious heroes. When he was an hour and a half old his voice was like thunder, and at five years of age he made the earth tremble under his tread. At seven he had learned all cunning and wisdom, and all the languages. Dobrynya is also to be mentioned. See Wollner, Volksepik der Grossrussen, pp. 47 f., 91.

Simon the Foundling in the fine Servian heroic song of that name, Karadžić, II, 63, No 14, Talvj, I, 71, when he is a year old is like other children of three; when he is twelve like others of twenty, and wonderfully learned, with no occasion to be afraid of any scholar, not even the abbot. (Cf. ‘The Lord of Lorne,’ V, 54, 9, 10.)

Other cases, Revue Celtique, XII, 63; Wardrop, Georgian Folk Tales, No 6, p. 26. G. L. K. [Lady Guest’s Mabinogion, III, 32, 65; 201, 232; Firdusi, Livre des Rois, Mohl, 1838, I, 353 ff. A. and A. Schott, Walachische Märchen, p. 265 (cf. A. Wirth, Danae in christlichen Legenden, p. 34). F. N. Robinson. See also von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, No 24, p. 65; Jacottet, Contes pop. des Bassoutos, p. 196 f.; Georgeakis et Pineau, Folk-lore de Lesbos, p. 168.]

93. Lamkin.

Pp. 320-42, III, 515, IV, 480 f., V, 229 f.