English Hero-Myths: Robin Hood

Robin Hood 

ENGLAND during the twelfth, thirteenth, and fourteenth centuries was slowly taught the value of firm administrative government. In Saxon England, the keeping of the peace and the maintenance of justice had been left largely to private and family enterprise and to local and trading communities. In Norman England, the royal authority was asserted throughout the kingdom, though as yet the king had to depend in large measure upon the co-operation of his barons and the help of the burghers to supply the lack of a standing army and an adequate police. Under the Plantagenets, the older chivalry was slowly breaking up, and a new, wealthy burgher and trading community was rapidly gaining influence in the land; whilst the clergy, corrupted by excess of wealth and power, had strained, almost to breaking, the controlling force of religion. It was therefore natural that in these latter days a class of men should arise to avail themselves of the unique opportunities of the time--men who, loving liberty and hating oppression, took the law into their own hands and executed a rough and ready justice between the rich and the poor which embodied the best traditions of knight-errantry, whilst they themselves lived a free and merry life on the tolls they exacted from their wealthy victims. Such a man may well have been the original Robin Hood, a man who, when once he had captured the popular imagination, soon acquired heroic reputation and was credited with every daring deed and every magnanimous action in two centuries of 'freebooting.'

(1) http://www.sacred-texts.com/neu/eng/hml/hml19.htm#page_314
(2) Hero-Myths and Legends of the British Race, by Maud Isabel Ebbutt; London, G.G. Harrap and Company [1910] http://www.sacred-texts.com/neu/eng/hml/index.htm

BEANNACHADH BRATHAIN (THE QUERN BLESSING)

BEANNACHADH BRATHAIN

OIDHCH Inid
Bi feoil againn,
’S bu choir ’uinn sin
Bu choir ’uinn sin.

Leth-cheann circe,
’S da ghreim eorna,
’S bu leoir ’uinn sin
Bu leoir ’uinn sin.

Bi bin againn,
Bi beoir againn,
Bi fion againn,
Bi roic againn.
Meilc is marrum,
Mil is bainne,
Sile fallain,
Meall dheth sin,
Meall dheth sin.

Bi cruit againn,
Bi clar againn,
Bi dus againn,
Bi das againn;
Bi saltair ghrinn,
Nan teuda binn,
’S hi fairchil, righ’nn
Nan dan againn,
Nan dan againn.

Bi Bride bhithe, bhana, leinn,
Bi Moire mhine mhathar, leinn.
Bi Micheal mil
Nan lanna liobh,
’S bi Righ nan righ,
’S bi Iosa Criosd
’S bith Spiorad sith
Nan grasa leinn,
Nan grasa leinn.

THE QUERN BLESSING

ON Ash Eve
We shall have flesh,
We should have that
We should have that.

The cheek of hen,
Two bits of barley,
That were enough
That were enough.

We shall have mead,
We shall have spruce,
We shall have wine,
We shall have feast.
We shall have sweetness and milk produce,
Honey and milk,
Wholesome ambrosia,
Abundance of that,
Abundance of that.

We shall have harp, (small?)
We shall have harp, (pedal?)
We shall have lute,
We shall have horn.
We shall have sweet psaltery
Of the melodious strings
And the regal lyre,
Of the songs we shall have,
Of the songs we shall have.

The calm fair Bride will be with us,
The gentle Mary mother will be with us.
Michael the chief
Of glancing glaves,
And the King of kings
And Jesus Christ,
And the Spirit of peace
And of grace will be with us,
Of grace will be with us.

Carmina Gadelica, Ortha Nan Gaidheal, Volume I, by Alexander Carmichael; T. and A. Constable, Edinburgh [1900] 
http://www.sacred-texts.com/neu/celt/cg1/index.htm

Brigid’s Girdle

Brigid’s Girdle

Brighid’s girdle is my girdle
The girdle with the four crosses
Arise, housewife
And go out three times.
May whoever goes through my girdle
Be seven times better a year from now.

Folklore of Shakespeare: St George's Day

Customs Connected with the Calendar: Chapter XI

St George's Day (April 23rd).—St George, the guardian saint of England, is often alluded to by Shakespeare. His festival, which was formerly celebrated by feasts of cities and corporations, is now almost passed over without notice. Thus Bedford, in "1 Henry VI." (i. 1), speaks of keeping "our great Saint George's feast withal." "God and St George," was once a common battle cry, several references to which occur in Shakespeare's plays. Thus, in "Henry V." (iii. 1), the king says to his soldiers 3—

"Cry, God for Harry, England and Saint George."

Again, in "1 Henry VI." (iv. 2), Talbot says—

"God and Saint George, Talbot and England's right,
 Prosper our colours in this dangerous fight."

The following injunction, from an old act of war, concerning the use of St George's name in onsets, is curious—"Item, that all souldiers entering into battaile, assault, skirmish, or other faction of armes, shall have for their common crye and word, St George, forward, or upon them St George, whereby the soldier is much comforted, and the enemie dismaied, by calling to minde the ancient valour of England, with which that name has so often been victorious." 4

The combat of this saint on horseback with a dragon has been very long established as a subject for sign painting. In "King John" (ii. 1), Philip says—

"Saint George, that swinged the dragon, and e’er since
 Sits on his horse back at mine hostess’ door."

Folk-lore of Shakespeare, by T.F. Thiselton Dyer; London: Griffith & Farran [1883]:

http://www.sacred-texts.com/sks/flos/index.htm

Chapter XI. Customs Connected with the Calendar:

http://www.sacred-texts.com/sks/flos/flos13.htm

Folklore of Shakespeare: Twelfth-Day

Customs Connected with the Calendar: Chapter XI.

Twelfth-Day.—There can be no doubt that the title of Shakespeare's play, "Twelfth-Night," took its origin in the festivities associated with this festival. The season has from time immemorial been one of merriment, "the more decided from being the proper close of the festivities of Christmas, when games of chance were traditionally rife, and the sport of sudden and casual elevation gave the tone of the time. Of like tone is the play, and to this," says Mr Lloyd, 2 "it apparently owes its title." The play, it appears, was probably originally acted at the barristers’ feast at the Middle Temple, on February 2, 1601–2, as Manningham tells us in his "Diary" (Camden Society, 1868, ed. J. Bruce, p. 18). It is worthy of note that the festive doings of the Inns of Court, in days gone by at Christmas-tide, were conducted on the most extravagant scale. In addition to the merry disports of the Lord of Misrule, there were various revels. The Christmas masque at Gray's Inn, in 1594, was on a magnificent scale.

Folk-lore of Shakespeare, by T.F. Thiselton Dyer; London: Griffith & Farran [1883]:
http://www.sacred-texts.com/sks/flos/index.htm

Chapter XI. Customs Connected with the Calendar:
http://www.sacred-texts.com/sks/flos/flos13.htm

Folklore of Shakespeare: Christmas

Customs Connected with the Calendar: Chapter XI.

Christmas.—Among the observances associated with this season to which Shakespeare alludes, we may mention the Christmas Carol, a reference to which is probably made in "A Midsummer Night's Dream," (ii. 1), by Titania,—"No night is now with hymn or carol blest." Hamlet (ii. 2) quotes two lines from a popular ballad, entitled the "Song of Jephtha's Daughter," and adds,—

"The first row of the pious chanson will show you more."

In days gone by, the custom of carol-singing was most popular, and Warton, in his "History of English Poetry," notices a licence granted in 1562 to John Tysdale for printing "Certayne goodly carowles to be songe to the glory of God;" and again "Crestenmas Carowles auctorisshed by my lord of London."

In the "Taming of the Shrew," (ind., sc. 2), Sly asks whether "a comonty 1 is not a Christmas gambol." Formerly the sports and merry-makings at this season were on a most extensive scale, being presided over by the "Lord of Misrule." 2Again, in "Love's Labour's Lost," (v. 2), Biron speaks of "A Christmas Comedy."

As we have noticed, too, in our chapter on plants, a gilt nutmeg was formerly a common gift at Christmas, and on other festive occasions, to which an allusion is probably made in the same scene. Formerly, at this season, the head of the house assembled his family around a bowl of spiced ale, from which he drank their healths, then passed it to the rest, that they might drink too. The word that passed amongst them was the ancient Saxon phrase wass hael, i.e., to your health. Hence this came to be recognised as the wassail or wassel-bowl; and was the accompaniment to festivity of every kind throughout the year. Thus Hamlet (i. 4) says—

"The king doth wake to-night, and takes his rouse,
Keeps wassail."

And in "Love's Labour's Lost" (v. 2), Biron speaks of—

"Wakes and wassails, meetings, markets, fairs."

In "Macbeth" (i. 7), it is used by Lady Macbeth in the sense of intemperance, who, speaking of Duncan's two chamberlains, says—

"Will I with wine and wassel so convince,
 That memory, the warder of the brain,
 Shall be a fume, and the receipt of reason
 A limbeck only."

In the same way a "wassail candle" denoted a large candle lighted up at a festival, a reference to which occurs in "2 Henry IV." (i. 2)—

"Ch. Jus. You are as a candle, the better part burnt out.
 Falstaff. A wassail candle, my lord, all tallow."

 A custom which formerly prevailed at Christmas, and has not yet died out, was for mummers to go from house to house attired in grotesque attire, performing all kind of odd antics. Their performances, however, were not confined to this season. Thus, in "Coriolanus" (ii. 1) Menenius speaks of making "faces like mummers."

Cakes and Ale.—It was formerly customary on holidays and saints’ days to make cakes in honour of the day. In "Twelfth Night" (ii. 3), Sir Toby says—"Dost thou think, because thou art virtuous, there shall be no more cakes and ale?" To which the Clown replies—"Yes, by St Anne; and ginger shall be hot i’ the mouth too."

Wakes.—In days gone by, the church wake was an important institution, and was made the occasion for a thorough holiday. Each church, when consecrated, was dedicated to a saint, and on the anniversary of that day was kept the wake. In many places there was a second wake on the birthday of the saint. At such seasons, the floor of the church was strewed with rushes and flowers, and in the churchyard tents were erected to supply cakes and ale for the use of the merrymakers on the following day, which was kept as a holiday. They are still kept up in many parishes, but in a very different manner. In "King Lear" (iii. 6), Edgar says—"Come, march to wakes and fairs, and market towns." We may also compare "Love's Labour's Lost" (v. 2), and "Winter's Tale" (iv. 2). In "Hamlet" (i. 4), it is used in the sense of revel.


Folk-lore of Shakespeare, by T.F. Thiselton Dyer; London: Griffith & Farran [1883]:
http://www.sacred-texts.com/sks/flos/index.htm

Chapter XI. Customs Connected with the Calendar:
http://www.sacred-texts.com/sks/flos/flos13.htm

Christmas, customs at, 309:
http://www.sacred-texts.com/sks/flos/flos13.htm#page_309

The Lark Ascending - Ralph Vaughan Williams

The Lark Ascending is a work for violin and orchestra written in 1914 by the English composer Ralph Vaughan Williams.

Poem: Female Picture of a Country Life

Female Picture of a Country Life


Even now methinks
Each little cottage of my native vale
Swells out its earthen sides, upheaves its roof,
Like to a hillock moved by labouring mole,
And with green trail-weeds clambering up its walls,
Roses and every gay and fragrant plant
Before my fancy stands, a fairy bower.
Ay, and within it too do fairies dwell,
Peep through its wreathed window, if indeed

The flowers grow not too close; and there within
Thou'lt see some half a dozen rosy brats,
Eating from wooden bowls their dainty milk-
Those are my mountain elves. Seest thou not
Their very forms distinctly?

I'll gather round my board
All that Heaven sends to me of wayworn folks,
And noble travellers, and neighbouring friends,
Both young and old. Within my ample hall,
The worn-out man of arms shall o' tiptoe tread,
Tossing his gray locks from his wrinkled brow
With cheerful freedom, as he boasts his feats
Of days gone by. Music we'll have; and oft
The bickering dance upon our oaken floors
Shall, thundering loud, strike on the distant ear
Of 'nighted travellers, who shall gladly blend
Their doubtful footsteps towards the cheering din.
Solemn, and grave, and cloister'd, and demure,
We shall not be. Will this content ye, damsels?

Every season
Shall have its suited pastime: even winter
In its deep noon, when mountains piled with snow
And choked-up valleys from our mansion bar
All entrance, and nor guest nor traveller
Sounds at our gate; the empty hall forsaken,
In some warm chamber, by the crackling fire,
We'll hold our little snug domestic court,
Plying our work with song and tale between.


Joanna Baillie (1762-1851 / Scotland)

Poem: England! The Time Is Come When Thou Should’st Wean

England! The Time Is Come When Thou Should’st Wean


ENGLAND! the time is come when thou should'st wean
Thy heart from its emasculating food;
The truth should now be better understood;
Old things have been unsettled; we have seen
Fair seed-time, better harvest might have been
But for thy trespasses; and, at this day,
If for Greece, Egypt, India, Africa,
Aught good were destined, thou would'st step between.
England! all nations in this charge agree:
But worse, more ignorant in love and hate,
Far--far more abject, is thine Enemy:
Therefore the wise pray for thee, though the freight
Of thy offences be a heavy weight:
Oh grief that Earth's best hopes rest all with Thee!


William Wordsworth (1770-1850 / Cumberland / England)

Poem: Young England - What Is Then Become Of Old

Young England--What Is Then Become Of Old


YOUNG ENGLAND--what is then become of Old
Of dear Old England? Think they she is dead,
Dead to the very name? Presumption fed
On empty air! That name will keep its hold
In the true filial bosom's inmost fold
For ever.--The Spirit of Alfred, at the head
Of all who for her rights watched, toiled and bled,
Knows that this prophecy is not too bold.
What--how! shall she submit in will and deed
To Beardless Boys--an imitative race,
The 'servum pecus' of a Gallic breed?
Dear Mother! if thou 'must' thy steps retrace,
Go where at least meek Innocency dwells;
Let Babes and Sucklings be thy oracles. 


William Wordsworth (1770-1850 / Cumberland / England

Poem: British Freedom

British Freedom


It is not to be thought of that the Flood
Of British freedom, which, to the open sea
Of the world's praise, from dark antiquity
Hath flowed, 'with pomp of waters, unwithstood,'
Roused though it be full often to a mood
Which spurns the check of salutary bands,
That this most famous Stream in bogs and sands
Should perish; and to evil and to good
Be lost for ever. In our halls is hung
Armoury of the invincible Knights of old:
We must be free or die, who speak the tongue
That Shakespeare spake; the faith and morals hold
Which Milton held.-In every thing we are sprung
Of Earth's first blood, have titles manifold.


William Wordsworth (1770-1850 / Cumberland / England)