English Fairy Tales - Jacobs Joseph (бесплатная регистрация книга .txt) 📗
XXI. CHILDE ROWLAND.
Source.–Jamieson’s Illustrations of Northern Antiquities, 1814, p. 397 seq., who gives it as told by a tailor in his youth, c. 1770. I have Anglicised the Scotticisms, eliminated an unnecessary ox-herd and swine-herd, who lose their heads for directing the Childe, and I have called the Erlkonig’s lair the Dark Tower on the strength of the description and of Shakespeare’s reference. I have likewise suggested a reason why Burd Ellen fell into his power, chiefly in order to introduce a definition of “widershins." "All the rest is the original horse,” even including the erroneous description of the youngest son as the Childe or heir (cf. “Childe Harold” and Childe Wynd, infra, No. xxxiii.), unless this is some "survival” of Junior Right or “Borough English,” the archaic custom of letting the heirship pass to the youngest son. I should add that, on the strength of the reference to Merlin, Jamieson calls Childe Rowland’s mother, Queen Guinevere, and introduces references to King Arthur and his Court. But as he confesses that these are his own improvements on the tailor’s narrative I have eliminated them.
Parallels.–The search for the Dark Tower is similar to that of the Red Ettin, (cf. Kohler on Gonzenbach, ii. 222). The formula "youngest best,” in which the youngest of three brothers succeeds after the others have failed, is one of the most familiar in folk- tales amusingly parodied by Mr. Lang in his Prince Prigio. The taboo against taking food in the underworld occurs in the myth of Proserpine, and is also frequent in folk-tales (Child, i. 322). But the folk-tale parallels to our tale fade into insignificance before its brilliant literary relationships. There can be little doubt that Edgar, in his mad scene in King Lear, is alluding to our tale when he breaks into the lines:
“Childe Rowland to the Dark Tower came....” His word was still: “Fie, foh and fum, I smell the blood of a British man.” King Lear, act iii. sc. 4, ad fin.
[Footnote: “British” for “English.” This is one of the points that settles the date of the play; James I. was declared King of Great Britain, October 1604. I may add that Motherwell in his Minstrelsy, p. xiv. note, testifies that the story was still extant in the nursery at the time he wrote (1828).]
The latter reference is to the cry of the King of Elfland. That some such story was current in England in Shakespeare’s time, is proved by that curious melange of nursery tales, Peele’s The Old Wives’ Tale. The main plot of this is the search of two brothers, Calypha and Thelea, for a lost sister, Delia, who has been bespelled by a sorcerer, Sacrapant (the names are taken from the “Orlando Furioso”). They are instructed by an old man (like Merlin in “Childe Rowland”) how to rescue their sister, and ultimately succeed. The play has besides this the themes of the Thankful Dead, the Three Heads of the Well (which see), the Life Index, and a transformation, so that it is not to be wondered at if some of the traits of “Childe Rowland” are observed in it.
But a still closer parallel is afforded by Milton’s Comus. Here again we have two brothers in search of a sister, who has got into the power of an enchanter. But besides this, there is the refusal of the heroine to touch the enchanted food, just as Childe Rowland finally refuses. And ultimately the bespelled heroine is liberated by a liquid, which is applied to her lips and finger-tips, just as Childe Rowland’s brothers are unspelled. Such a minute resemblance as this cannot be accidental, and it is therefore probable that Milton used the original form of “Childe Rowland,” or some variant of it, as heard in his youth, and adapted it to the purposes of the masque at Ludlow Castle, and of his allegory. Certainly no other folk-tale in the world can claim so distinguished an offspring.
Remarks.–Distinguished as “Childe Rowland” will be henceforth as the origin of Comus, if my affiliation be accepted, it has even more remarkable points of interest, both in form and matter, for the folklorist, unless I am much mistaken. I will therefore touch upon these points, reserving a more detailed examination for another occasion.
First, as to the form of the narrative. This begins with verse, then turns to prose, and throughout drops again at intervals into poetry in a friendly way like Mr. Wegg. Now this is a form of writing not unknown in other branches of literature, the cante-fable, of which “Aucassin et Nicolette” is the most distinguished example. Nor is the cante-fable confined to France. Many of the heroic verses of the Arabs contained in the Hamasa would be unintelligible without accompanying narrative, which is nowadays preserved in the commentary. The verses imbedded in the Arabian Nights give them something of the character of a cante-fable, and the same may be said of the Indian and Persian story-books, though the verse is usually of a sententious and moral kind, as in the gathas of the Buddhist Jatakas. Even as remote as Zanzibar, Mr. Lang notes, the folk-tales are told as cante-fables. There are even traces in the Old Testament of such screeds of verse amid the prose narrative, as in the story of Lamech or that of Balaam. All this suggests that this is a very early and common form of narrative.
Among folk-tales there are still many traces of the cante- fable. Thus, in Grimm’s collection, verses occur in Nos. 1, 5, 11, 12, 13, 15, 19, 21, 24, 28, 30, 36, 38a, b, 39a, 40, 45, 46, 47, out of the first fifty tales, 36 per cent. Of Chambers’ twenty-one folk-tales, in the Popular Rhymes of Scotland only five are without interspersed verses. Of the forty-three tales contained in this volume, three (ix., xxix., xxxiii.) are derived from ballads and do not therefore count in the present connection. Of the remaining forty, i., iii., vii., xvi., xix., xxi., xxiii., xxv., xxxi., xxxv., xxxviii., xli. (made up from verses), xliii., contain rhymed lines, while xiv., xxii., xxvi., and xxxvii., contain “survivals” of rhymes ("let me come in–chinny chin-chin"; “once again ... come to Spain;" "it is not so–should be so"; “and his lady, him behind”); and x. and xxxii. are rhythmical if not rhyming. As most of the remainder are drolls, which have probably a different origin, there seems to be great probability that originally all folk-tales of a serious character were interspersed with rhyme, and took therefore the form of the cante-fable. It is indeed unlikely that the ballad itself began as continuous verse, and the cante-fable is probably the protoplasm out of which both ballad and folk-tale have been differentiated, the ballad by omitting the narrative prose, the folk-tale by expanding it. In “Childe Rowland” we have the nearest example to such protoplasm, and it is not difficult to see how it could have been shortened into a ballad or reduced to a prose folk-tale pure and simple.
The subject-matter of “Childe Rowland” has also claims on our attention especially with regard to recent views on the true nature and origin of elves, trolls, and fairies. I refer to the recently published work of Mr. D. MacRitchie, “The Testimony of Tradition" (Kegan Paul, Trench, Trubner & Co.)–i.e., of tradition about the fairies and the rest. Briefly put, Mr. MacRitchie’s view is that the elves, trolls, and fairies represented in popular tradition are really the mound-dwellers, whose remains have been discovered in some abundance in the form of green hillocks, which have been artificially raised over a long and low passage leading to a central chamber open to the sky. Mr. MacRitchie shows that in several instances traditions about trolls or “good people” have attached themselves to mounds, which have afterwards on investigation turned out to be evidently the former residence of men of smaller build than the mortals of to-day. He goes on further to identify these with the Picts–fairies are called “Pechs” in Scotland–and other early races, but with these ethnological equations we need not much concern ourselves. It is otherwise with the mound-traditions and their relation, if not to fairy tales in general, to tales about fairies, trolls, elves, etc. These are very few in number, and generally bear the character of anecdotes. The fairies, etc., steal a child, they help a wanderer to a drink and then disappear into a green hill, they help cottagers with their work at night but disappear if their presence is noticed; human midwives are asked to help fairy mothers, fairy maidens marry ordinary men or girls marry and live with fairy husbands. All such things may have happened and bear no such a priori marks of impossibility as speaking animals, flying through the air, and similar incidents of the folk-tale pure and simple. If, as archaeologists tell us, there was once a race of men in Northern Europe, very short and hairy, that dwelt in underground chambers artificially concealed by green hillocks, it does not seem unlikely that odd survivors of the race should have lived on after they had been conquered and nearly exterminated by Aryan invaders and should occasionally have performed something like the pranks told of fairies and trolls.
