English Fairy Tales

by Joseph Jacobs

  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 Hamâsa 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 gâthas 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, Trübner & 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 à 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.

  Certainly the description of the Dark Tower of the King of Elfland in "Childe Rowland," has a remarkable resemblance to the dwellings of the "good folk," which recent excavations have revealed. By the kindness of Mr. MacRitchie, I am enabled to give the reader illustrations of one of the most interesting of these, the Maes-How of Orkney. This is a green mound some 100 feet in length and 35 in breadth at its broadest part. Tradition had long located a goblin in its centre, but it was not till 1861 that it was discovered to be pierced by a long passage 53 feet in length, and only two feet four inches high, for half of its length. This led into a central chamber 15 feet square and open to the sky.

  Now it is remarkable how accurately all this corresponds to the Dark Tower of "Childe Rowland," allowing for a little idealisation on the part of the narrator. We have the long dark passage leading into the well-lit central chamber, and all enclosed in a green hill or mound. It is of course curious to contrast Mr. Batten's frontispiece with the central chamber of the How, but the essential features are the same. Even such a minute touch as the terraces on the hill have their bearing, I believe, on Mr. MacRitchie's "realistic" views of Faerie. For in quite another connection Mr. G. L. Gomme, in his recent "Village Community" (W. Scott), pp. 75-98, has given reasons and examples for believing that terrace cultivation along the sides of hills was a practice of the non-Aryan and pre-Aryan inhabitants of these isles. (To these may be added Iona (cf. Duke of Argyll, Iona, p. 109).) Here then from a quarter quite unexpected by Mr. MacRitchie, we have evidence of the association of the King of Elfland with a non-Aryan mode of cultivation of the soil. By Mr. Gomme's kindness I am enabled to give an illustration of this.

  Altogether it seems not improbable that in such a tale as "Childe Rowland" we have an idealised picture of a "marriage by capture" of one of the diminutive non-Aryan dwellers of the green hills with an Aryan maiden, and her re-capture by her brothers. It is otherwise difficult to account for such a circumstantial description of the interior of these mounds, and especially of such a detail as the terrace cultivation on them. At the same time it must not be thought that Mr. MacRitchie's views explain all fairy tales, or that his identifications of Finns = Fenians = Fairies = Sidhe = "Pechs" = Picts, will necessarily be accepted. His interesting book, so far as it goes, seems to throw light on tales about mermaids (Finnish women in their "kayaks,") and trolls, but not necessarily, on fairy tales in general. Thus, in the present volume, besides "Childe Rowland," there is only "Tom Tit Tot" in his hollow, the green hill in "Kate Crackernuts," the "Cauld Lad of Hilton," and perhaps the "Fairy Ointment," that are affected by his views.

  Finally, there are a couple of words in the narrative that deserve a couple of words of explanation: "Widershins" is probably, as Mr. Batten suggests, analogous to the German "wider Schein," against the appearance of the sun, "counter-clockwise" as the mathematicians say— i.e., W., S., E., N., instead of with the sun and the hands of a clock; why it should have an unspelling influence is hard to say. "Bogle" is a provincial word for "spectre," and is analogous to the Welsh bwg, "goblin," and to the English insect of similar name, and still more curiously to the Russian "Bog," God, after which so many Russian rivers are named. I may add that "Burd" is etymologically the same as "bride" and is frequently used in the early romances for "Lady."

  XXII. MOLLY WHUPPIE.

  Source.—Folk-Lore Journal, ii. p. 68, forwarded by Rev. Walter Gregor. I have modified the dialect and changed "Mally" into "Molly."

  Parallels.—The first part is
clearly the theme of "Hop o' my Thumb," which Mr. Lang has studied in his "Perrault," pp. civ.-cxi. (cf. Köhler, Occident, ii. 301.) The change of night-dresses occurs in Greek myths. The latter part wanders off into "rob giant of three things," a familiar incident in folk-tales (Cosquin, i. 46-7), and finally winds up with the "out of sack" trick, for which see Cosquin, i. 113; ii. 209; and Köhler on Campbell, in Occident and Orient, ii. 489-506.

  XXIII. RED ETTIN.

  Source.—"The Red Etin" in Chambers's Pop. Rhymes of Scotland, p. 89. I have reduced the adventurers from three to two, and cut down the herds and their answers. I have substituted riddles from the first English collection of riddles, The Demandes Joyous of Wynkyn de Worde, for the poor ones of the original, which are besides not solved. "Ettin" is the English spelling of the word, as it is thus spelt in a passage of Beaumont and Fletcher (Knight of Burning Pestle, i. 1), which may refer to this very story, which, as we shall see, is quite as old as their time.

  Parallels.—"The Red Etin" is referred to in The Complaynt of Scotland, about 1548. It has some resemblance to "Childe Rowland," which see. The "death index," as we may call tokens that tell the state of health of a parted partner, is a usual incident in the theme of the Two Brothers, and has been studied by the Grimms, i. 421, 453; ii. 403; by Köhler on Campbell, Occ. u. Or., ii. 119- 20; on Gonzenbach, ii. 230; on Bladé, 248; by Cosquin, l.c., i. 70-2, 193; by Crane, Ital. Pop. Tales, 326; and by Jones and Kropf, Magyar Tales, 329. Riddles generally come in the form of the "riddle-bride-wager" (cf. Child, Ballads, i. 415-9; ii. 519), when the hero or heroine wins a spouse by guessing a riddle or riddles. Here it is the simpler Sphinx form of the "riddle task," on which see Köhler in Jahrb. rom. Phil., vii. 273, and on Gonzenbach, 215.

  XXIV. GOLDEN ARM.

  Source.—Henderson, l.c., p. 338, collected by the Rev. S. Baring-Gould, in Devonshire. Mr. Burne-Jones remembers hearing it in his youth in Warwickshire.

  Parallels.—The first fragment at the end of Grimm (ii. 467, of Mrs. Hunt's translation), tells of an innkeeper's wife who had used the liver of a man hanging on the gallows, whose ghost comes to her and tells her what has become of his hair, and his eyes, and the dialogue concludes

  "SHE: Where is thy liver? IT: Thou hast devoured it!"

  For similar "surprise packets" see Cosquin, ii. 77.

  Remarks.—It is doubtful how far such gruesome topics should be introduced into a book for children, but as a matter of fact the katharsis of pity and terror among the little ones is as effective as among the spectators of a drama, and they take the same kind of pleasant thrill from such stories. They know it is all make- believe just as much as the spectators of a tragedy. Every one who has enjoyed the blessing of a romantic imagination has been trained up on such tales of wonder.

  XXV. TOM THUMB.

  Source.—From the chap-book contained in Halliwell, p. 199, and Mr. Hartland's English Folk and Fairy Tales. I have omitted much of the second part.

  Parallels.—Halliwell has also a version entirely in verse. "Tom Thumb" is "Le petit Poucet" of the French, "Daumling" of the Germans, and similar diminutive heroes elsewhere (cf. Deulin, Contes de ma Mère l'Oye, 326), but of his adventures only that in the cow's stomach (cf. Cosquin, ii. 190) is common with his French and German cousins. M. Gaston Paris has a monograph on "Tom Thumb."

  XXVI. MR. FOX.

  Source.—Contributed by Blakeway to Malone's Variorum Shakespeare, to illustrate Benedick's remark in Much Ado about Nothing (I. i. 146): "Like the old tale, my Lord, 'It is not so, nor 'twas not so, but, indeed, God forbid it should be so;'" which clearly refers to the tale of Mr. Fox. "The Forbidden Chamber" has been studied by Mr. Hartland, Folk-Lore Journal, iii. 193, seq.

  Parallels.—Halliwell, p. 166, gives a similar tale of "An Oxford Student," whose sweetheart saw him digging her grave. "Mr. Fox" is clearly a variant of the theme of "The Robber Bridegroom" (Grimm, No. 40, Mrs. Hunt's translation, i. 389, 395; and Cosquin, i. 180-1).

  XXVII. LAZY JACK.

  Source.—Halliwell, 157.

  Parallels.—The same story occurs in Lowland Scotch as "Jock and his Mother," Chambers, l.c., 101; in Ireland, as "I'll be wiser next time," Kennedy, l.c., 39-42. Abroad it is Grimm's Hans im Glück (No. 83). The "cure by laughing" incident is "common form" in folk-tales (cf. Köhler on Gonzenbach, Sizil. Märchen, ii. 210, 224; Jones and Kropf, Magyar Tales, 312).

  XXVIII. JOHNNY-CAKE.

  Source.—American Journal of Folk-Lore, ii. 60.

  Parallels.—Another variant is given in the same Journal, p. 277, where reference is also made to a version "The Gingerbread Boy," in St. Nicholas, May 1875. Chambers gives two versions of the same story, under the title "The Wee Bunnock," the first of which is one of the most dramatic and humorous of folk-tales. Unfortunately, the Scotticisms are so frequent as to render the droll practically untranslatable. "The Fate of Mr. Jack Sparrow" in Uncle Remus is similar to that of Johnny-Cake.

  XXIX. EARL MAR'S DAUGHTER.

  Source.—From the ballad of the same name as given in Mr. Allingham's Ballad Book: it is clearly a fairy tale and not a ballad proper.

  Parallels.—The lover visiting his spouse in guise of a bird, is a frequent motif in folk-tales.

  XXX. MR. MIACCA.

  Source.—From memory of Mrs. B. Abrahams, who heard it from her mother some x years ago (more than 40). I have transposed the two incidents, as in her version Tommy Grimes was a clever carver and carried about with him a carven leg. This seemed to me to exceed the limits of vraisemblance even for a folk-tale.

  Parallels.—Getting out of an ogre's clutches by playing on the simplicity of his wife, occurs in "Molly Whuppie" (No. xxii.), and its similars. In the Grimms' "Hansel and Grethel," Hansel pokes out a stick instead of his finger that the witch may not think him fat enough for the table.

  Remarks.—Mr. Miacca seems to have played the double rôle of a domestic Providence. He not alone punished bad boys, as here, but also rewarded the good, by leaving them gifts on appropriate occasions like Santa Claus or Father Christmas, who, as is well known, only leave things for good children. Mrs. Abrahams remembers one occasion well when she nearly caught sight of Mr. Miacca, just after he had left her a gift; she saw his shadow in the shape of a bright light passing down the garden.

  XXXI. DICK WHITTINGTON.

  Source.—I have cobbled this up out of three chap-book versions; (1) that contained in Mr. Hartland's English Folk- tales; (2) that edited by Mr. H. B. Wheatley for the Villon Society; (3) that appended to Messrs. Besant and Rice's monograph.

  Parallels.—Whittington's cat has made the fortune of his master in all parts of the Old World, as Mr. W. A. Clouston, among others, has shown, Popular Tales and Fictions, ii. 65-78 (cf. Köhler on Gonzenbach, ii. 251).

  Remarks.—If Bow Bells had pealed in the exact and accurate nineteenth century, they doubtless would have chimed

  Turn again, Whittington, Thrice and a half Lord Mayor of London.

  For besides his three mayoralties of 1397, 1406, and 1419, he served as Lord Mayor in place of Adam Bamme, deceased, in the latter half of the mayoralty of 1396. It will be noticed that the chap-book puts the introduction of potatoes rather far back.

  XXXII. THE STRANGE VISITOR

  Source.—From Chambers, l.c., 64, much Anglicised. I have retained "Aih-late-wee-moul," though I candidly confess I have not the slightest idea what it means; judging other children by myself, I do not think that makes the response less effective. The prosaic-minded may substitute "Up-late-and-little-food."

  Parallels.—The man made by instalments, occurs in the Grimms' No. 4, and something like it in an English folk-tale, The Golden Ball, ap. Henderson, l.c., p. 333.

  XXXIII. THE LAIDLY WORM.

  Source.—From an eighteenth-century ballad of the Rev. Mr. Lamb of Norham, as given in Prof. Child's Ballads; with a few touches and verses from the more ancient version "Kempion." A florid prose version appeared in Monthly Chronicle of North Country Lore for May 1890. I have made the obvi
ous emendation of

  O quit your sword, unbend your bow

  for

  O quit your sword, and bend your bow.

  Parallels.—The ballad of "Kempe Owein" is a more general version which "The Laidly Worm" has localised near Bamborough. We learn from this that the original hero was Kempe or Champion Owain, the Welsh hero who flourished in the ninth century. Childe Wynd therefore = Childe Owein. The "Deliverance Kiss" has been studied by Prof. Child, l.c., i. 207. A noteworthy example occurs in Boiardo's Orlando Inamorato, cc. xxv., xxvi.

  Remarks.—It is perhaps unnecessary to give the equations "Laidly Worm = Loathly Worm = Loathsome Dragon," and "borrowed = changed."

  XXXIV. CAT AND MOUSE.

  Source.—Halliwell, p. 154.

  Parallels.—Scarcely more than a variant of the "Old Woman and her Pig" (No. iv.), which see. It is curious that a very similar "run" is added by Bengali women at the end of every folk-tale they tell (Lal Behari Day, Folk Tales of Bengal, Pref. ad fin.)

  XXXV. THE FISH AND THE RING.

  Source.—Henderson, l.c., p. 326, from a communication by the Rev. S. Baring-Gould.

  Parallels.—"Jonah rings" have been put together by Mr. Clouston in his Popular Tales, i. 398, &c.: the most famous are those of Polycrates, of Solomon, and the Sanskrit drama of "Sakuntala," the plot of which turns upon such a ring. "Letters to kill bearer" have been traced from Homer downwards by Prof. Köhler on Gonzenbach, ii. 220, and "the substituted letter" by the same authority in Occ. u. Or., ii. 289. Mr. Baring-Gould, who was one of the pioneers of the study of folk-tales in this country, has given a large number of instances of "the pre-ordained marriage" in folk-tales in Henderson, l.c.

  XXXVI. THE MAGPIE'S NEST.

  Source.—I have built up the "Magpie's Nest" from two nidification myths, as a German professor would call them, in the Rev. Mr. Swainson's Folk-Lore of British Birds, pp. 80 and 166. I have received instruction about the relative values of nests from a little friend of mine named Katie, who knows all about it. If there is any mistake in the order of neatness in the various birds' nests, I must have learnt my lesson badly.