his grave, Deirdre jumps in, lies down by his side and dies. The bad
king orders her body to be taken out and buried on the other side of a
loch. Firs shoot out of the two graves and unite over the loch. The king
has the trees cut down twice, but the third time his wife makes him
desist from his vengeance on the dead. The original in Transactions of
the Gaelic Society of Inverness, XIII, 257; a translation in The Celtic
Magazine, XIII, 138. (All of these cited by Gaidoz, Mélusine, IV, 12,
and 62, note.)
8. Erlinton.
107 b, and also No 53, ‘Young Beichan,’ I, 463 b. For the Magyar ballads
of Szilágyi and Hagymási, see Herrmann, Ethnologische Mittheilungen,
cols 65–66; also col. 215. (A Transylvanian-Saxon ballad, a Roumanian
tale, and a Transylvanian-Gipsy ballad, which follow, are of more or
less questionable authenticity: Herrmann, col. 216.)
109. #C#, as well as ‘Robin Hood and the Pedlars,’ III, 170, are found
in a manuscript pretended to be of about 1650, but are written in a
forged hand of this century. I do not feel certain that the ballads
themselves, bad as they are, are forgeries, and accordingly give the
variations of Gutch’s Robin Hood from the manuscript, not regarding
spelling.
3^2. hold good.
3^4. thou will.
7^1. thus he.
10^1. Thorough: I run.
11^1. [kine?]
16^3. while.
19^1. Ile.
21^3. he lent.
24^3. be not.
25^3. eldest.
28^1. leant.
29^2. wield. No “Finis” at the end.
9. The Fair Flower of Northumberland.
P. 113. The Servian hero Marko Kraljević is guilty of the same
ingratitude. The daughter of the Moorish king releases him from a long
captivity and makes him rich gifts. He promises to marry her and they go
off together. During a halt the princess embraces him, and he finds her
black face and white teeth so repulsive that he strikes off her head. He
seeks to atone for his sin by pious foundations. Servian, Vuk, II, No 44
[Bowring, p. 86]; Croat, Bogišić, p. 16; Bulgarian, Miladinof, No 54,
Kačanofskij, No 132. (W. W.)
10. The Twa Sisters.
P. 119. A Danish fragment of nine stanzas in Kristensen’s
Skattegraveren, IV, 161, No 509.
119 b. Three copies of the Swedish ballad are printed by Wahlfisk,
Bidrag till Södermanlands äldere Kulturhistoria, No VI, p. 33 f.
124 b, 493 b, II, 498 b.
Rudchenko, South Russian Popular Tales, I, No 55: murder of brother
revealed by a flute made from a reed that grows from his grave (No 56,
flute from a willow). II, No 14, murder of a boy killed and eaten by his
parents revealed by a bird that rises from his bones. (W. W.)
In a Flemish tale reported in the Revue des Traditions populaires, II,
125, Janneken is killed by Milken for the sake of a golden basket. The
murder is disclosed by a singing rose. In ‘Les Roseaux qui chantent’ a
sister kills her brother in a dispute over a bush covered with
_pain-prunelle_. Roses grow from his grave. A shepherd, hearing them
sing, cuts a stem of the rose-bush and whistles in it. The usual words
follow. Revue des Traditions populaires, II, 365 ff.; cf. Sébillot’s
long note, p. 366 ff. Das Flötenrohr (two prose versions), U. Jahn,
Volkssagen aus Pommern und Rügen, No 510, pp. 399–401. (G. L. K.)
11. The Cruel Brother.
Pp. 142 b, 496 a. ‘Rizzardo bello,’ #E#, ‘Ruggiero,’ in Mazzatinti,
Canti p. umbri, p. 286, Bologna, 1883.
143 b. ‘Hr. Adelbrant og jomfru Lindelil,’ with a testament, again in
Skattegraveren, I, 5, No I, and V, 17, No 12.
144 a, 496 b. Testaments. A wife who has been gone from home in pursuit
of her pleasure is so beaten by her husband on her return that she dies.
She leaves valuable legacies to her children and a rope to him. Nigra,
No 25, ‘Testamento della Moglie,’ p. 159.
144 b. ‘Rævens Arvegods,’ Kristensen, Skattegraveren, II, 192 ff, Nos
774–78, and VIII, 209, No 810.
12. Lord Randal.
Pp. 152, 498. #Italian.# Add #G#, #H#, #I#, Nigra, No 26, #A#, #B#, #C#,
‘Testamento dell’ Avvelenato.’ #J.# ‘L’Amante avvelenato,’ Giannini, No
27, p. 199. #K.# ‘Mamma e Figghiolo,’ Nerucci, in Archivio, II, 526.
154 b, 498 b. ‘A megetétt János’ in Arany and Gyulai, III, 7, Kriza.
156 a. ‘Donna Lombarda’ is now No 1 of Nigra’s collection, where it is
given in sixteen versions.
156 b, 499 a, II, 499 a. Slavic ballads of the sister that poisons her
brother, etc. Add: Servian, Rajkowić, No 251. Compare, Bulgarian,
Miladinof, No 262; Croat, Mažuranić, p. 152, Sammlung der Zeitschrift
‘Naša Sloga,’ II, No 158; Slovenian, Koritko, IV, No 47.—In Golovatsky,
II, 584, a mother asks her son whether he supped with the widow. He
supped with her, the witch. What did she cook for him? A small fish.
Where did she catch it, dress it? Did she eat any of it? No, her head
ached. Did the children? No, they went to bed.—In Verković, No 317, p.
350, the fair Stana is poisoned by her husband’s parents with a snake
given as a fish. (W. W.)
A Ruthenian ballad of a mother attempting to poison her son’s wife, and
poisoning the pair, Herrmann, in Ethnologische Mittheilungen, col. 205
f.
A Slovak ballad of this sort in Kollár, Narodnie Zpiewanky, II, 32,
translated by Herrmann, 91 f., No 3; and another version of the same
col. 204 f., No 7. Roumanian versions, cols 206, 207 f., 209 f., Nos 9,
10, 12, the last with another story prefixed. See also Herrmann, col.
90, No 1, 92 f., Nos 4, 5, 208 f., No 11, for poisoning-ballads, and his
references at the top of col. 211.
13. Edward.
Pp. 167 b, 501 b. Another copy of ‘Sven i Rosengård,’ #F#, is printed by
Aminson in Bidrag till Södermanlands äldere Kulturhistoria, No V, p. 12,
eleven stanzas. The swain has killed his sister.
168 b. #Danish.# Four concluding stanzas (When?) in Kristensen’s
Skattegraveren, II, 100, No 459.
14. Babylon, or, The Bonnie Banks o Fordie.
P. 170. Add:
F
“In Gipsy Tents,” by Francis Hindes Groome, p. 143.
1
There were three sisters going from home,
All in a lea and alony, oh
They met a man, and he made them stand,
Down by the bonny banks of Airdrie, oh.
2
He took the first one by the hand,
He turned her round, and he made her stand.
3
Saying, Will you be a robber’s wife?
Or will you die by my penknife?
4
‘Oh, I wont be a robber’s wife,
But I will die by your penknife.’
5
Then he took the second by her hand,
He turned her round, and he made her stand.
6
Saying, Will you be a robber’s wife?
Or will you die by my penknife?
7
‘Oh, I wont be a robber’s wife,
But I will die by your penknife.’
8
He took the third one by the hand,
He turned her round, and he made her stand.
9
Saying, Will you be a robber’s wife?
Or will you die by my penknife?
10
‘Oh, I wont be a robber’s wife,
And I wont die by your penknife.
11
‘If my two brothers had been here,
You would not have killed my sisters two.’
12
‘What was your two brothers’ names?’
‘One was John, and the other was James.’
13
‘Oh, what did your two brothers do?’
‘One was a minister, the other such as you.’
14
‘Oh, what is this that I have done?
I have killed my sisters, all but one.
15
‘And now I’ll take out my penknife,
And here I’ll end my own sweet life.’
P. 173, II, 499. Add to the French ballad: ‘Le Passage du Bois,’ V.
Smith, Chants p. du Velay et du Forez, Romania, X, 205; ‘La Doulento,’
Arbaud, I, 120; Poésies p. de la France, MS., IV, fol. 442, printed in
Rolland, III, 55. With these belong ‘La Ragazza assassinata,’ Nigra, No
12, three versions, p. 85 ff.; ‘La Vergine uccisa,’ Ferraro, Canti p.
monferrini, p. 17.
15. Leesome Brand.
P. 179 a. #Danish#, II. ‘Rosenelle og hr. Agervold,’ Kristensen,
Skattegraveren, I, 65, No 230, is an important variety of Redselille og
Medelvold. Another version, III, 82, No 260, ‘Rosenelle og hr.
Medervold.’ In both of these the knight is the lady’s brother.
#Swedish#, II. A copy of ‘Lilla Lisa och Herr Nedervall’ is printed by
Aminson, Bidrag, o. s. v., No 5, p. 17.
16. Sheath and Knife.
P. 185. Mr Macmath has found the following ballad in Motherwell’s
handwriting, on a half-sheet of paper. It is not completely intelligible
(why should Lady Ann be left in the death-throe, to bury herself?), but
undoubtedly belongs here. The first stanza agrees with #D#.
E
1
One king’s daughter said to anither,
Brume blumes bonnie and grows sae fair
‘We’ll gae ride like sister and brither.’
And we’ll neer gae down to the brume nae mair
2
‘We’ll ride doun into yonder valley,
Whare the greene green trees are budding sae gaily.
3
‘Wi hawke and hounde we will hunt sae rarely,
And we’ll come back in the morning early.’
4
They rade on like sister and brither,
And they hunted and hawket in the valley thegether.
5
‘Now, lady, hauld my horse and my hawk,
For I maun na ride, and I downa walk.
6
‘But set me doun be the rute o this tree,
For there hae I dreamt that my bed sall be.’
7
The ae king’s dochter did lift doun the ither,
And she was licht in her armis like ony fether.
8
Bonnie Lady Ann sat doun be the tree,
And a wide grave was houkit whare nane suld be.
9
The hawk had nae lure, and the horse had nae master,
And the faithless hounds thro the woods ran faster.
10
The one king’s dochter has ridden awa,
But bonnie Lady Ann lay in the deed-thraw.
_Some words are difficult to read._
2. sae _wanting in burden_ 1.
3^1. hunt? growis fair _in burden_ 1.
5^1. _Originally_ Oh hauld my bridle and stirrup. Ann, _or_ come,
_is written over_ Oh.
9^2. faithless?
The lost knife here in #A# 8–10, #B# 5, and in ‘Leesome Brand,’ No 15,
36–41, appears in ‘The Squire of Low Degree,’ Percy Folio, III, 267, vv.
117–126 (not in the version printed by Ritson and by Hazlitt).
‘Daughter,’ he sais, ‘ffor whose sake
Is _tha_t sorrow _tha_t still thou makes?’
‘Ffather,’ shee sais, ’as I doe see,
Itt is ffor no man in Christentye;
Ffather,’ shee sayes, ’as I doe thriue,
Itt is ffor noe man this day aliue.
Ffor yesterday I lost my kniffe;
Much rather had I haue lost my liffe!’
‘My daughter,’ he sayes, ‘if itt be but a blade,
I can gett another as good made.’
‘Ffather,’ shee sais, ‘there is neuer a smith but one
_Tha_t [can] smith you such a one.’
(G. L. K.)
17. Hind Horn.
P. 193 (2). ‘Hr. Lovmand’ in Kristensen’s Skattegraveren, VIII, 49, No
115.
194 ff., 502 f., II, 499 b.
According to a Devonshire tradition given by Mrs Bray, Traditions of
Devonshire, II, 172 (II, 32, of the new ed. of 1879, which has a fresh
title, The Borders of the Tamar and the Tavy), Sir Francis Drake, having
been abroad seven years, was apprised by one of his devils that his wife
was about to marry again. He immediately discharged one of his great
guns up through the earth. The cannon-ball “fell with a loud explosion
between the lady and her intended bridegroom,” who were before the
altar. In another version, known to Southey and communicated by him to
Mrs Bray (as above, II, 174; new ed., II, 33, 34), the marriage is
broken off by a large stone (no doubt a gun-stone) which falls on the
lady’s train as she is on her way to church. Drake, in this version,
returns in disguise, but is recognized by his smile. See for various
stories of the same kind, ‘Iouenn Kerménou,’ Luzel, Contes pop. de
Basse-Bretagne, I, 416; ‘Der todte Schuldner,’ Zingerle, Zeitschrift für
deutsche Mythologie, II, 367; ‘De witte Swâne,’ Woeste, the same, III,
46, translated from the Markish dialect by Simrock, ‘Der gute Gerhard,’
u. s. w., p. 75; Vernaleken, Mythen u. Bräuche des Volkes in
Oesterreich, p. 372; Vernaleken, Kinder- u. Hausmärchen, No 54, p. 315
f.; J. H. Knowles, Folk-Tales of Kashmir, p. 184 f.; Prym u. Socin,
Syrische Sagen u. Märchen, No 20, II, 72. (G. L. K.)
Pp. 198 b, 502 b, II, 499 b. An Italian form of ‘Le Retour du Mari’ is
‘Il Ritorno del Soldato,’ Nigra, No 28^b, p. 174.
Another Italian ballad has some of the points in the story of Horn. A
man goes off for seven years immediately after marriage; the woman
looking out towards the sea perceives a pilgrim approaching; he asks for
charity, and makes what seems an impudent suggestion, for which she
threatens him with punishment. But how if I were your husband? Then you
would give me some token. He pulls out his wedding-ring from under his
cloak. ‘Il finto [falso] Pellegrino,’ Bernoni, ix, no 7, Ferraro, C. p.
monferrini, p. 33, Giannini, p. 151 (nearly the same in Archivio, VI,
361); ‘La Moglie fedele,’ Wolf, p. 59, No 81, Ive, p. 334; ‘Bennardo,’
Nerucci, in Archivio, III, 44.
To the Portuguese ballads, I, 502 b, add ‘A bella Infanta,’ Bellermann,
p. 100.
Add to the Polish ballads, p. 502 b: Roger, p. 13, Nos 25, 26.
With the Slavic ballads belong: Servian, Vuk, III, No 25; Bulgarian,
Miladinof, Nos 65, 66, 111, 573, Kačanovskiy, Nos 68–73, 112. (W. W.)
202 a. The three singing laverocks in #B# 3, #F# 4, (cf. #A# 3,) are to
be taken as curiosities of art. Artificial singing-birds are often
mentioned in the earlier times, (by Sir John Mandeville for instance):
see Liebrecht, Volkskunde, p. 89 f., No 5. Such birds, and artificially
hissing snakes, occur in the Great-Russian bylina of Djuk Stepanović;
cf. Wollner, Untersuchungen ü. d. grossr. Volksepik, p. 134 f. (W. W.)
205. #G# would have been printed as it stands in Kinloch MSS VII, 117,
had the volume been in my possession. The copy principally used in
Kinloch’s Ancient Scottish Ballads, p. 138, was derived from the
editor’s niece, M. Kinnear. Readings of another copy are written in
pencil over the transcript of the first in places, and as the name
“Christy Smith” is also written at the beginning in pencil, it may be
supposed that these readings were furnished by this Christy Smith.
Kinloch adopted some of these readings into the copy which appears in
his book, and he introduced others which seem to be his own. The
readings of the Kinnear copy not retained by Kinloch will now be given
under #a#, and those supplied (as may be supposed) by Christy Smith
under #b#.
#a.#
1^2. Whare was ye born? or frae what cuntrie?
3^1. a gay gowd wand.
4^1. a silver ring.
5^1. Whan that ring.
6^1. Whan that ring.
7^2. Till he cam.
8^1. Whan he lookit to.
8^2. Says, I wish.
9^2. Until he cam till.
10^1. met with.
10^2. It was with.
11^1. my puir auld man.
13^1. to me.
13^2. I’ll lend you.
15^1. He has changed wi the puir auld.
16^1. What is the way that ye use.
16^2. words that.
18^1, 22^1. to yon town end.
19^2. your Hynde (your _struck out_).
23^2. his Hynde (his _struck out_).
24^1. he took na frae ane.
27^1. But he drank his glass.
27^2. Into it he dropt.
30^2. to your.
34^2. him evermair.
36^1. The red: oure them aw.
#b.#
1^2. in what.
2^1. greenwud’s.
2^2. have left.
3^1. a silver wand.
4^1. And my love gave me a gay gowd ring.
5^1. As lang as that ring.
7^2. Till that he cam.
9^2. Until that.
10^2. a jolly beggar man.
15^1. _struck out in pencil._
18^1. And whan: yonder down.
20^2. Unless it be frae.
22^1. yonder down.
24^1. But he wad tak frae nane.
34^2. for evermair.
19. King Orfeo.
P. 217. The first half of the Norse burden is more likely to have been,
originally, what would correspond to the Danish Skoven [er] herlig grön,
or, Skoven herlig grönnes. In the other half, grün forbids us to look
for hjort in giorten, where we are rather to see Danish urt (English
wort), Icelandic jurt: so that this would be, in Danish, Hvor urten hun
grönnes herlig. (Note of Mr. Axel Olrik.)
20. The Cruel Mother.
P. 218 b. #Danish.# ‘I dølgsmål,’ Kristensen, Skattegraveren, V, 98, No
644; corrupted.
(#N#, #O# should be #O#, #P#, II, 500: see I, 504.)
Q
‘The Cruel Mother,’ Shropshire Folk-Lore, edited by Charlotte Sophia
Burne, 1883–86, p. 540; “sung by Eliza Wharton and brothers, children of
gipsies, habitually travelling in North Shropshire and Staffordshire,
13th July, 1885.”
1
There was a lady, a lady of York,
Ri fol i diddle i gee wo
She fell a-courting in her own father’s park.
Down by the greenwood side, O
2
She leaned her back against the stile,
There she had two pretty babes born.
3
And she had nothing to lap ’em in,
But she had a penknife sharp and keen.
4
. . . . . . . .
There she stabbed them right through the heart.
5
She wiped the penknife in the sludge;
The more she wiped it, the more the blood showed.
6
As she was walking in her own father’s park,
She saw two pretty babes playing with a ball.
7
‘Pretty babes, pretty babes, if you were mine,
I’d dress you up in silks so fine.’
8
‘Dear mother, dear mother, [when we were thine,]
You dressed us not in silks so fine.
9
‘Here we go to the heavens so high,
You’ll go to bad when you do die.’
219 b, 504 a, II, 500 a. (#M# at this last place should be #O#.) Add:
#P#, ‘Die Schäferstochter,’ as sung in the neighborhood of Köslin,
Ulrich Jahn, Volkssagen aus Pommern u. Rügen, No 393, p. 310 f. (G. L.
K.)
A Magyar-Croat ballad of the same tenor as the German, Kurelac, p. 150,
No 451. (W. W.)
21. The Maid and the Palmer.
P. 228 a. #Danish.# Another copy of ‘Synderinden ’ in Kristensen’s
Skattegraveren, VII, 81, No 505.
230 b. #Slavic.# Sušil, No 3, p. 2, closely resembles Moravian #A#; the
woman is turned to stone. In a variant, p. 3, she has had fifty
paramours, and again in a Little-Russian ballad, Golovatsky, I, 235, No
68, seventy. In this last, after shrift, the sinner is dissipated in
dust. (W. W.)
231. #French.# Add: Victor Smith, Chants du Velay et du Forez, Romania
IV, 439 (the conversion, p. 438); Chabaneau, Revue des Langues Romanes,
XXIX, 265, 267, 268.
#Catalan.# ‘Santa Magdalena,’ conversion and penance, Miscelánea
Folk-Lórica, 1887, p. 119, No 8. The Samaritan Woman, simply, p. 118, No
7.
22. St Stephen and Herod.
P. 234 a. ‘Rudisar vísa’ is now No 11 of Hammershaimb’s Færøsk
Anthologi, p. 39. There are two other copies.
237. ‘Skuin over de groenelands heide,’ Dykstra en van der Meulen, p.
121, resembles the Breton stories, but lacks the miracle of the capon.
239. Miracle of the roasted cock. Jesus visits a Jew on Easter Sunday
and reproaches him with not believing in the resurrection. The Jew
replies that Jesus having been put to death it was as impossible for him
to come to life again as it would be for a roast chicken which lies
before them. Faith can do anything, says Jesus. The fowl comes to life
and lays eggs; the Jew has himself baptized. Kostomarof, Monuments of
the older Russian Literature, I, 217. In a note, a Red-Russian ballad is
mentioned which seems to be identical with Golovatsky, II, 6, No 8. A
young Jewess, who was carrying water, was the first to see Jesus after
his resurrection. She tells her father, as he sits at meat, that the God
of the Russians is risen from the dead. “If you were not my daughter, I
would have you drowned,” says the father. “The God of the Russians will
not rise again till that capon flies up and crows.” The capon does both;
the Jew is turned to stone. (W. W.)
25. Willie’s Lyke-Wake.
Pp. 247–49 a. #Danish.# Add: ‘Vågestuen,’ in Kristensen’s
Skattegraveren, II, 17, No 17; IV, 17, 115, Nos 26, 285.
249 b and 506 a. #Swedish.# Bröms Gyllenmärs’ visbok has been printed in
Nyare Bidrag, o. s. v., 1887, and the ballad of Herr Carl is No 77, p.
252. There is an imperfect copy in Bergström ock Nordlander, Nyare
Bidrag, p. 102, No 9.
250. ‘Il Genovese’ is given in eight versions, one a fragment, by Nigra,
No 41, p. 257.
250, 506 a, II, 502 a. #Bulgarian.# Stojan, who wants to carry off
Bojana, does, at his mother’s advice, everything to bring her within his
reach. He builds a church, digs a well, plants a garden. All the maids
come but her. He then feigns death; she comes with flowers and mourns
over him; he seizes her; the priest blesses their union. Miladinof, p.
294, No 185. An old woman, in a like case, advises a young man to feign
death, and brings Bojana to see the body. “Why,” asks Bojana, “do his
eyes look as if they had sight, his arms as if they would lay hold of
me, his feet as if ready to jump up?” “That is because he died so
suddenly,” says the beldam. The youth springs up and embraces Bojana.
Verković, p. 334, No 304. A Magyar-Croat version begins like this last,
but has suffered corruption: Kurelac, p. 148, No. 447. (W. W.)
28. Burd Ellen and Young Tamlane.
P. 256. The first paragraph was occasioned by a misprint in Motherwell
(corrected at p. cv of his Introduction), and may be dropped. In
Pitcairn’s MS. it is noted that this fragment was obtained from Mrs
Gammell.
29. The Boy and the Mantle.
Pp. 268 ff., 507, II, 502.
On going to war a king gives each of his two daughters a rose. “Si vous
tombez en faute, quoi que ce soit,” says he, “vos roses flétriront.”
Both princesses yield to the solicitations of their lovers, so that the
king, on returning, finds both roses withered, and is grieved thereat.
Vinson, Folk-Lore du Pays Basque, p. 102.
Wer ein ausgelöschtes Licht wieder anblasen kann ist noch Jungfrau oder
Junggeselle. Wer ein ganz volles Glas zum Munde führen kann, ohne einen
Tropfen su verschütten, ist Junggeselle. Zingerle, Sitten der Tiroler,
p. 35.
There is a shield in Perceval le Gallois which no knight can wear with
safety in a tournament if he is not all that a knight should be, and if
he has not, also, “bele amie qui soit loiaus sans trecerie.” Several of
Arthur’s knights try the shield with disastrous results; Perceval is
more fortunate. (See 31805–31, 31865, 32023–48, 32410 ff., Potvin, IV,
45 ff..)
“Vpon the various earth’s embrodered gowne
There is a weed vpon whose head growes downe;
Sow-thistle ’tis ycleepd; whose downy wreath
If any one can blow off at a breath,
We deeme her for a maid.”
(William Browne, Britannia’s Pastorals, Book I, Song 4, Works, ed.
Hazlitt, p. 103.)
Eodem auxilii genere, Tucciae virginis Vestalis, incesti criminis reae,
castitas infamiae nube obscurata emersit. Quae conscientia certae
sinceritatis suae spem salutis ancipiti argumento ausa petere est.
Arrepto enim cribro, ‘Vesta,’ inquit, ‘si sacris tuis castas semper
admovi manus, effice ut hoc hauriam e Tiberi aquam et in aedem tuam
perferam.’ Audaciter et temere iactis votis sacerdotis rerum ipsa natura
cessit. Valerius Maximus, viii, 1, 5. Cf. also Pliny, Hist. Nat.,
xxviii, 2 (3), and the commentators.
There was a (qualified) test of priestesses of Ge at Æegæ by drinking
bull’s blood, according to Pausanias, VIII, xxv, 8; cited by H. C. Lea,
Superstition and Force, 3d ed., 1878, p. 236 f. (All the above by G. L.
K.)
A spring in Apollonius Heinrichs von Neustadt blackens the hand of the
more serious offender, but in a milder case only the ring-finger, “der
die geringste Befleckung nicht erträgt.” W. Grimm’s Kleinere Schriften,
III, 446. (C. R. Lanman.)
30. King Arthur and King Cornwall.
P. 274. That this ballad is a traditional variation of Charlemagne’s
Journey to Jerusalem and Constantinople, was, I am convinced, too
hastily said. See M. Gaston Paris’s remarks at p. 110 f. of his paper,
Les romans en vers du cycle de la Table Ronde (Extrait du tome xxx de
l’Histoire Littéraire de la France). The king who thinks himself the
best king in the world, etc., occurs (it is Arthur) also in the romance
of Rigomer: the same, p. 92.
34. Kemp Owyne.
P. 307 b. Add ‘Linden,’ Kristensen’s Skattegraveren, V, 50, No 455.
A princess in the form of a toad is kissed three times and so
disenchanted: Revue des Traditions populaires, III, 475–6. A princess in
the form of a black wolf must be kissed thrice to be disenchanted:
Vernaleken, Alpensagen, p. 123. A princess persuades a man to attempt
her release from enchantment. Three successive kisses are necessary. On
the first occasion she appears as a serpent; he can kiss her but once.
The second attempt is also unsuccessful; she appears as a salamander and
is kissed twice. The third time she takes the form of a toad, and the
three kisses are happily given. Luzel, in the Annuaire de la Soc. des
Traditions populaires, II, 53. (G. L. K.)
35. Allison Gross.
P. 314 a. Hill-maid’s promises. Add: ‘Bjærgjomfruens frieri,’
Kristensen’s Skattegraveren, II, 100, No 460.
37. Thomas Rymer.
P. 319 b, last paragraph. In a Breton story, ‘La Fleur du Rocher,’
Sébillot, Contes pop. de la Haute-Bretagne, II, 31, Jean Cate addresses
the fairy, when he first sees her, as the Virgin Mary. (G. L. K.)
39. Tam Lin.
P. 335. Mr Macmath has found an earlier transcript of #B# in
Glenriddel’s MSS, VIII, 106, 1789. The variations (except those of
spelling, which are numerous) are as follows:
1^2. that wears.
1^3. go.
3^3. has snoded.
3^5. is gaen.
5^1. had not.
6^3. comes.
7^2. give.
8^{2,4}, 16^{2,4}, 35^{2,4}. above.
11^1. Out then: gray-head.
11^3. And ever alas, fair Janet, he says.
13^3. fair Janet.
13^4. thow gaes.
14^1. If I.
14^3. Ther’e not.
14^4, 34^4. bairns.
15^4. ye nae, _wrongly_.
16^5. she is on.
19^2. groves green.
20^1. Thomas.
20^2. for his.
20^3. Whether ever.
22^3. from the.
22^4. Then from.
23^3. The Queen o Fairies has.