قراءة كتاب Reliques of Ancient English Poetry, Volume III (of 3) Consisting of Old Heroic Ballads, Songs and Other Pieces of Our Earlier Poets Together With Some Few of Later Date
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Reliques of Ancient English Poetry, Volume III (of 3) Consisting of Old Heroic Ballads, Songs and Other Pieces of Our Earlier Poets Together With Some Few of Later Date
But whosoever contrarie doth prove,
Might not the same about her middle weare,
But it would loose or else asunder teare."
So it happened to the false Florimel, st. 16, when
They thought to gird, as best it her became,
But by no means they could it thereto frame,
For ever as they fastned it, it loos'd
And fell away, as feeling secret blame, &c.
That all men wondred at the uncouth sight
And each one thought as to their fancies came.
But she herself did think it done for spight,
And touched was with secret wrath and shame
Therewith, as thing deviz'd her to defame:
Then many other ladies likewise tride
About their tender loynes to knit the same,
But it would not on none of them abide,
But when they thought it fast, eftsoones it was untide.
Thereat all knights gan laugh and ladies lowre,
Till that at last the gentle Amoret
Likewise assayed to prove that girdle's powre.
And having it about her middle set
Did find it fit withouten breach or let,
Whereat the rest gan greatly to envie.
But Florimel exceedingly did fret
And snatching from her hand," &c.
As for the trial of the Horne, it is not peculiar to our poet: it occurs in the old romance, intitled Morte Arthur, which was translated out of French in the time of K. Edw. IV., and first printed anno 1484. From that romance Ariosto is thought to have borrowed his tale of the Enchanted Cup, c. 42, &c. See Mr. Warton's Observations on the Faerie Queen, &c.
The story of the Horn in Morte Arthur varies a good deal from this of our poet, as the reader will judge from the following extract:—"By the way they met with a knight that was sent from Morgan la Faye to king Arthur, and this knight had a fair horne all garnished with gold, and the horne had such a virtue, that there might no ladye or gentlewoman drinke of that horne, but if she were true to her husband: and if shee were false she should spill all the drinke, and if shee were true unto her lorde, shee might drink peaceably: and because of queene Guenever and in despite of Sir Launcelot du Lake, this horne was sent unto king Arthur." This horn is intercepted and brought unto another king named Marke, who is not a whit more fortunate than the British hero, for he makes "his qeene drinke thereof and an hundred ladies moe, and there were but foure ladies of all those that drank cleane," of which number the said queen proves not to be one (book ii. chap. 22, ed. 1632).
In other respects the two stories are so different, that we have just reason to suppose this ballad was written before that romance was translated into English.
As for queen Guenever, she is here represented no otherwise than in the old histories and romances. Holinshed observes, that "she was evil reported of, as noted of incontinence and breach of faith to hir husband" (vol. i. p. 93).
Such readers, as have no relish for pure antiquity, will find a more modern copy of this ballad at the end of the volume.
[For Percy's further notes on this ballad see the modernized version (book iii. No. 18). Professor Child prints the ballad in his English and Scottish Ballads (vol. i. p. 1) with a full notice of the various forms of the story by way of introduction. He writes:—"No incident is more common in romantic fiction than the employment of some magical contrivance as a test of conjugal fidelity, or of constancy in love. In some romances of the Round Table, and tales founded upon them, this experiment is performed by means either of an enchanted horn, of such properties that no dishonoured husband or unfaithful wife can drink from it without spilling, or of a mantle which will fit none but chaste women. The earliest known instances of the use of these ordeals are afforded by the Lai du Corn, by Robert Bikez, a French minstrel of the twelfth or thirteenth century, and the Fabliau du Mantel Mautaillé, which, in the opinion of a competent critic, dates from the second half of the thirteenth century, and is only the older lay worked up into a new shape (Wolf, Ueber die Lais, 327, sq., 342, sq.). We are not to suppose, however, that either of these pieces presents us with the primitive form of this humorous invention. Robert Bikez tells us that he learned his story from an abbot, and that 'noble ecclesiast' stood but one further back in a line of tradition which curiosity will never follow to its source."
Here follows a list of "the most remarkable cases of the use of these and similar talismans in imaginative literature." To these may be added the garland described in the curious old story of the Wright's Wife, which has been printed since the publication of Mr. Child's work.
In alle thys lond ys none yt lyche;
For ytt wylle euer be newe.
Wete þou wele withowtyn fable,
Alle the whyle thy wyfe ys stable
The chaplett wolle hold hewe;
And yf thy wyfe vse putry,
Or tolle eny man to lye her by,
Than wolle yt change hewe;
And by the garlond þou may see,
Fekylle or fals yf þat sche be,
Or ellys yf sche be trewe."
The Wright's Chaste Wife (E. E. Text Soc. 1865, 1. 55-66).]
