A.

B.

C.

73
LORD THOMAS AND FAIR ANNET

The copy of 'Lord Thomas and Fair Annet' in Herd, 1769, p. 246, 1776, I, 24, and in the Musical Museum, p. 553, No 535, is Percy's, A.

The English version of this ballad, 'Lord Thomas and Fair Ellinor,' given, with alterations, in Percy's Reliques, III, 82, 1765,[113] is a broadside of Charles the Second's time, printed for I. Clarke, W. Thackeray, and T. Passenger, and licensed by L'Estrange, who was censor from 1663 to 1685. This copy has become traditional in Scotland and Ireland. The Scottish traditional copy, 'Lord Thomas and Fair Annet,' given by Percy in the Reliques (unfortunately with some corrections, but these cannot have been many), is far superior, and one of the most beautiful of our ballads, and indeed of all ballads. 'Fair Margaret and Sweet William,' "a more pathetic story of the man who loves one woman and marries another," begins in the same way, with the last long talk before parting. The conclusion is that the forsaken maid dies of grief, not by the hand of her incensed rival, and it is most natural that the two stories should be blended in tradition, as they are here in E-H, E 31 ff, F 27 ff, G 24 ff, H 37 ff belonging to 'Fair Margaret and Sweet William.'

There is a copy of 'Lord Thomas and Fair Ellinor,' written over for the ballad-mongers, and of course much less in the popular style, in Pepys, IV, 48, No 45, and Roxburghe, II, 553, with the title 'The Unfortunate Forrester, or, Fair Eleanor's Tragedy.' In this Fair Ellinor stabs herself and Lord Thomas then kills himself with the same dagger.[114]

Norse ballads have the story of 'Lord Thomas and Fair Annet,' coming very close in details. Those forms which are nearest to the English resemble more the mixed versions, E-H, than the simple, A-D. But in none of the Norse ballads is love thwarted because it stands upon the choice of friends. A man abandons a woman who is in all but the name his wife, and who regards herself, and is evidently regarded by others, as standing in no dishonorable relation to him. There is again a bifurcation in the catastrophe. The forsaken mistress submits and hangs herself in the one case, in the other she takes a fierce revenge. The latter conclusion may well, as Grundtvig holds, be the more original, but the ballads which have the other will here be put first, as being nearer to the English.

(1.) A. 'Herr Peder och Liten Kerstin,' Afzelius, I, 49, No 9, Grundtvig, IV, 219, Wigström, Folkdiktning, II, 5, broadsides of the eighteenth century and traditional copies derived therefrom. B. 'Herr Peders Slegfred,' broadside of the seventeenth century, Grundtvig, IV, 216, No 210; Danske Viser, III, 365, No 157; Kristensen, II, 177, No 52. C. A traditional fragment, Grundtvig, IV, 220, Bilag 2, from Cavallius and Stephens's collection. (2.) D. 'Liti Kerstis hevn,' Landstad, p. 559, No 67. E. Manuscript of the seventeenth century, Grundtvig, IV, 215. F. 'Liten Kerstins Hämd,' c. 1700, Arwidsson, I, 305, No 45.

Sir Peter and Liten Kerstin sit at table talking merrily, A, B, E. Peter informs Kerstin that he is to be married. She says she shall not fail to be present; he, that the wedding will be too far away for anybody to come. She shall come, if asked, though it be in Rome, B. If you come, says Peter, you must not wear your gold. She will wear it, for it was got by no dishonor, B, E. Peter rides off, Kerstin wrings her hands: alack for the maid that trusts a loon! He makes the preparations for his bridal, and she orders her clothes, which are of the richest description, all pearls and gold.[115] She has her horse shod, as in English, B 21, C 12, E 22. When she enters the hall, wives and maids stand up, B. She pours wine for the guests. The bride asks who she is, and is told that it is Sir Peter's mistress.[116] She has more gold on her kirtle's hem, says the bride, than all that Sir Peter owns. Why, if he had her, did he come seeking me? After the usual long delay the bride is conducted to the bride-house, Kerstin carrying the torch before her. Kerstin even puts the bride to bed. She leaves the room, saying, A, I trow I shall come here no more, goes into the orchard, and hangs herself with her hair. Sir Peter is informed of what has happened, rushes to the orchard, takes Kerstin down, has a grave dug deep and broad, sets his sword against a stone, and runs on it. The next day, as so often, there are three dead, Sir Peter, Kerstin, and the bride, A, B. In C, Peter hangs himself on the same tree.

Not so moving, but considerably more powerful and original, is the other termination of the story. In E, after Kerstin has lighted the bride to the bride-house, she draws a knife and kills Peter. She tells the bride that this should have been her death too, had she not spoken her so fair. In D, F, she sets fire to the house and burns the bride on the bridegroom's arm.

A Southern ballad has something of the outline of the English and Norse, and sounds like a thin echo of them. A. Poésies populaires de la France, MS., III, fol. 158, Burgundy. B. Buchon, Noëls et Chants p. de la Franche-Comté, p. 90, No 31, 'J'ai fait un rêve.' C. Beaurepaire, La Poésie p. en Normandie, p. 50. D. Ampère, Instructions, p. 34, Bretagne. E. Guillon, Chansons p. de l'Ain, p. 161, 'Chante, rossignolet.' F. Arbaud, Chants p. de la Provence, II, 139, 'Lou premier Jour de Mai.' G. Ferraro, Canti p. monferrini, p. 8, No 7, 'Il primo amore.'

A youth is obliged by his father to give up his love for a bride who is less beautiful but richer. He has a dream that his love is dead, and carries her a rose, B, D. He invites her to the wedding: she will not come to the ceremony, but to the dance. She has three gowns made for the occasion, the third embroidered with gold, or of gold stuff. She falls dead while dancing: she falls on the right, he on the left. In G, after his love has died, the bridegroom draws his sword and kills himself. C and one copy of D have the phenomenon of the sympathetic plants, as in English A, B, E, F, G.

E 3 is a sort of commonplace when unequal matches are in question. So in a fragment in Herd's manuscripts, I, 55, II, 187:

And again Motherwell's MS., p. 37. It is Lady Grey's answer to King Edward in the Third Part of Henry VI, III, 2:

So Crescentia, the Koloczaer Codex, Mailáth u. Köffinger, p. 260, v. 565 ff.

With regard to B 20, 'I'll na put on the dowie green,' Kinloch remarks that green is considered unfortunate in love matters, the couplet running,

whereas blue is looked upon as a most fortunate color: "blue is love true." "To be married in a green colored dress is ominous of misfortune, for according to the proverb:

And no young woman in the North would wear that color on her wedding day. An old lady of my acquaintance, whose marriage had proved unfortunate, used seriously to warn young women to beware of being married in green, for she attributed her own misfortunes solely to her having been married in a green gown, which she had put on contrary to the sage advice of her seniors, in whose minds the belief was more firmly rooted, and who had wished her to wear in its stead a blue dress, as being the more lucky color. To dance in green stockings is a proverbial phrase applied to an elder sister when the younger is first married, intimating that she may mourn her hapless fate, as she has now no chance of being married. To dream of green is believed to be the presage of misfortune." Kinloch MSS, I, 15 f.

A is translated by Bodmer, II, 44, Doenniges, p. 125. D, Percy's copy, by Eschenburg, in Ursinus, Balladen und Lieder, 1777, p. 69; by Bodmer, I, 106; by Talvj, Versuch u. s. w., p. 497; Döring, p. 191; Doenniges, p. 121; Arentsschild, Albion u. Erin, p. 535; von Marées, p. 36; Knortz, Lieder u. Romanzen Alt-Englands, p. 175, No 47; Loève-Veimars, p. 123.

Norse A is translated by W. and M. Howitt, Literature and Romance of Northern Europe, I, 258; B by Prior, III, 363.

A

B

C

D