The Grateful Dead Part 11

The elements of these variants, apart from those due to the main compound, are as follows. In Bohemian the hero is given a flute and a captive princess by his helper, and escapes with them from prison. Later he is cast into the sea by a rival, but is rescued by the helper and given a wis.h.i.+ng ring. By means of this ring he turns first into an eagle and afterwards into an old man, and succeeds in winning the princess by building and painting a church. In Simrock I. the hero is rescued by the helper after being cast overboard by a rival, and is given the power of obtaining his wishes. Thereby he paints three rooms to the liking of the princess, and is recognized by her. Simrock III. differs from this only in making the helper do the painting and in having one room painted instead of three. In Simrock VII., finally, the hero releases a princess by hewing trees, separating grain, and choosing his mistress among three hundred women, all without aid. Later he is rescued from the sea and recognized by means of a ring and a handkerchief.

The first three of these variants clearly show in the subsidiary elements just enumerated their relations.h.i.+p to The Water of Life. They lack the quest for some magical fountain or bird, to be sure, but they preserve the quest for the lady, which is an important factor in the marchen. Of the three, Bohemian has the most extended and probably the best presentation of the details of the difficult courts.h.i.+p; and it gives the hero that power of metamorphosis which was noted in four variants of the type The Grateful Dead + The Water of Life simply. It may, therefore, on the basis of general and particular resemblance be cla.s.sed with Polish, Hungarian I., Rumanian II., and Treu Heinrich. [203] Along with it, of course, go the briefer Simrock I. and Simrock III. There is this important difference between the two sets of tales, that in the simpler form the princess is won by the hero's success in bringing something from a distance, in the more complicated form by building and decorating. Yet the resemblance is sufficient to warrant the cla.s.sification proposed.

With Simrock VII. the case is altogether different. There the subsidiary elements are connected with The Lady and the Monster rather than The Water of Life proper, yet not with that theme as it appears in combination with The Poison Maiden, [204] since in that group the hero disenchants the princess by guessing some secret, here by performing two feats of prowess or discrimination and by choosing the proper lady from a host of maidens. With Straparola II., however, which has the simpler combination The Grateful Dead + The Lady and the Monster, the resemblance is very close, [205] as both have the happily directed choice. The complicated Simrock VII. thus falls into the same category with reference to this matter as Straparola II., Sicilian, and Harz II., and the group having the form The Grateful Dead + The Poison Maiden + The Water of Life (The Lady and the Monster specifically).

A summary of our three categories will be of service in discussing their relations to one another and to the themes with which The Water of Life or The Lady and the Monster are combined.

Cla.s.s I.

Polish.

Hungarian I.

Rumanian II.

Treu Heinrich.

Bohemian. Simrock I. + (With The Ransomed Woman.) Simrock III.

Cla.s.s II.

Sicilian.

Harz II.

Straparola II.

All recorded variants with The Poison Maiden.

Simrock VII. (With The Ransomed Woman.)

Cla.s.s III.

Maltese.

Venetian.

All variants with The Thankful Beasts.

Cla.s.s I. forms a territorially h.o.m.ogeneous group, all the members of it coming from eastern and central Europe. It is not altogether h.o.m.ogeneous in content, but preserves the theme of The Water of Life proper in a form where the hero wins a princess by means, among other feats, of metamorphosis. Cla.s.s II. is the most widespread of all territorially, as its members come from all parts of Europe. It has instead of The Water of Life proper what must be regarded, in the present state of the evidence, as the closely allied theme of The Lady and the Monster. Cla.s.s III., the most compact of all in the region that it inhabits, preserves The Water of Life better than any other group, though not without frequent admixture and, in many instances, the loss of some elements.

It has been stated above [206] that it would be hard to imagine such various traits coming from a single type of story. This becomes even more evident from the tabulation just made. To suppose that The Grateful Dead first united with The Water of Life, and that this compound gave rise to the varieties, as enumerated, would involve us in the direst confusion. If such were the case, how could Cla.s.s II. with its introduction of The Lady and the Monster be explained? Why, moreover, should one variant having The Ransomed Woman fall into Cla.s.s II., while three others fall into Cla.s.s I.? Such an a.s.sumption, it is clear, would be self-destructive.

The only alternative is to suppose that The Water of Life entered into combination with simple or compound types of The Grateful Dead at more than one time and in more than one region. That The Grateful Dead united with The Poison Maiden and The Ransomed Woman rather early and quite independently abundant evidence goes to show; that The Water of Life is an independent motive and that, like at least two of the other themes, it was of Asiatic origin has likewise been made clear; that the latter could not have united with The Grateful Dead so early as did The Poison Maiden and The Ransomed Woman is proved by the discrepancies noted above. If it be a.s.sumed, on the contrary, that after the compounds The Grateful Dead + The Poison Maiden and The Ransomed Woman had arisen, both they and the simple theme in one or another form came into connection with one or another form of The Water of Life our difficulties are in great measure resolved.

With this in mind let us consider the three categories. Sometime before the fourteenth century [207] The Water of Life, perhaps in a rather peculiar form, came into contact with The Grateful Dead, both simple and combined with The Ransomed Woman, [208] in eastern or central Europe. With each form it seems to have united, giving rise in the century named to the German romance of Treu Heinrich and the legend of Nicholas by Gobius, as well as, sooner or later, to the folk-tales with which it has been found combined in those regions within the past hundred years. The territorial limitation of the resulting type is a point in the favour of the proposed theory, though I cannot but be aware that this may be disturbed by a variant outside the seemingly fixed circle. Yet even so, the relation of the variants of Cla.s.s I. to the themes concerned appears to be pretty definitely established. With Cla.s.s III. the matter is even simpler. According to my view, some form of The Grateful Dead, more or less confused with one of the countless versions of The Thankful Beasts met with a very clear type of The Water of Life in southern or south-western Europe by or before the thirteenth century. [209] With this it united and gave rise to an Old French romance (later turned into Dutch) and to a considerable body of folk-tales, which have not strayed far from the point of departure save in one instance, [210] where the means of transmission is not difficult to ascertain. Apparently the thankful beast was not absolutely in solution, since in Maltese and Venetian the human ghost resumes its characteristic role. [211] With Cla.s.s II. the case is different and more difficult of explanation. Here the compound has no definite territorial limits, and it is besides of a very complicated character. We have to suppose that The Lady and the Monster, a marchen allied to The Water of Life, was afloat in Europe somewhat before the early sixteenth century. [212] There it met and united with The Grateful Dead, in its simple form on the one hand, giving rise to three of our variants, and on the other hand separately with the compounds having The Poison Maiden and The Ransomed Woman. The former double compound must have been made fairly early, [213] since it has been found in such widely separated countries as Rumania and Ireland, and furnished one of the most important elements to the making of a sixteenth century English play, Peele's Old Wives'

Tale. The second of the double compounds is unfortunately represented on our list by a single folk-tale only, and may possibly be a later formation.

Such, then, seems to be the relations.h.i.+p of The Water of Life and allied motives to the main theme of our study,--purely subsidiary and relatively late. The theory which has been proposed involves the necessity of placing the entrance of the Semitic marchen into Europe not much earlier than the twelfth century, though such matters of chronology must be left somewhat to speculation; it shows the points of contact between the various motives concerned; and it avoids contradictions of s.p.a.ce and time. Writer and reader may perhaps congratulate themselves on finding so clear a road through the maze. Should subsequent discovery of material necessitate modification of the views here expressed, it should be welcomed by both with equal pleasure.

CHAPTER VII.

THE RELATIONS OF THE GRATEFUL DEAD TO THE SPENDTHRIFT KNIGHT, THE TWO FRIENDS, AND THE THANKFUL BEASTS.

We have met at various points in our study with tales in which the motive of the hero's fateful journey was his impoverishment through extravagance; we have seen that many variants make the division of a child part of the agreement between the ghost and the hero; and we have noted the appearance of the ghost in the form of a beast in a large number of instances. The bearing of these phenomena we shall do well to investigate before proceeding to general conclusions. Occurring as they do in versions which have been a.s.signed on other accounts to different categories, are they of sufficient importance to disturb the cla.s.sification already proposed? Furthermore, what cause can be found for their introduction? Are they in reality sporadic, or are they the result of some determinable factor in the history of the cycle?

Eleven variants, namely, Richars, Oliver, Lope de Vega, Dianese, Old Swedish, Icelandic I., Icelandic II., Rittertriuwe, Treu Heinrich, and Sir Amadas, have more or less clearly expressed the motive of a knight who has exhausted his patrimony and goes out to recruit his fortunes by winning a princess in a tourney. The figure of such a knight or adventurer is not an uncommon one in the fiction of Europe, and scarcely requires ill.u.s.tration. Of the variants just named all except Oliver, Lope de Vega, and Old Swedish actually state that the hero sets out from home on account of his poverty. In the two former the motive of the incestuous stepmother is introduced in place of this, and in Old Swedish the trait is obscured without any subst.i.tution, implying that the hero is led merely by ambition to undertake the tourney. On the other hand, the tourney occurs in all save Icelandic I. and II., which are the only folk-tales in the list. The second of these, moreover, makes the hero a merchant instead of a knight; but since the two come from the same island and are in other respects rather similar, [214] this is perhaps not very significant.

Looking at the matter from another point of view, we find that Richars, Lion de Bourges, Dianese, Old Swedish, Rittertriuwe, and Sir Amadas form a group by themselves, [215] and are uncompounded with any one of the themes with which The Grateful Dead is most frequently allied. Oliver and Lope de Vega are treated under the compound with The Ransomed Woman, where on account of the rescue of the hero by the ghost they probably belong; [216] and Icelandic I. and II. are clearly of that type. Treu Heinrich [217] shows the combination of the central theme with The Water of Life, and can in the nature of the case have no direct connection with the other romance stories under consideration, even though it belongs to a cla.s.s in which The Ransomed Woman sometimes appears. [218] In view of these discrepancies of position with reference to compounds which are clearly established, we are certainly not justified in a.s.suming that The Spendthrift Knight has had anything more than a superficial relations.h.i.+p to The Grateful Dead. To make it a basis of cla.s.sification or to attach any considerable weight to its appearance here and there would be contrary to the only safe method of procedure, which is to follow the evidence of events in sequence rather than isolated traits. The very fact that none of the compounds with The Poison Maiden contains any such motive as this of the knight and the tourney shows that it must be comparatively late and really an interloper in the family.

As to the way by which it entered the cycle, one must conclude that it was afloat in Europe before the thirteenth century, [219] and furnished a very natural opening for a tale in which a youth goes into the world to seek adventure or profit. Were a lady to be won by the help of the ghost, it would magnify the hero's part, if he were given an opportunity to take some very direct share in the wooing. So in the group of which Richars and Sir Amadas are members the new theme supplied the means of winning a lady, which would otherwise be lacking. In Oliver and Lope de Vega it has perhaps supplanted the ransom of a maiden, which is the trait to be expected, if they are rightly placed among the variants of the type The Grateful Dead + The Ransomed Woman. It will be noted that in the two Icelandic tales, which conform closely to the type, the tourney does not appear. There seems to be reason, therefore, for supposing that the new material touched our central theme at least twice, combining with the prototype of the Amadas group and of the Icelandic folk-stories. The authors of Oliver and Treu Heinrich may have adopted it consciously, and so these variants should be left out of account.

Before leaving the matter, however, it must be noted that in Tobit the hero leaves home on account of the poverty of his father to seek the help of a relative. The ever-recurring possibility of a recollection of Tobit on the part of the European story-tellers [220] should not be forgotten. To argue that the suggestion of adapting The Spendthrift Knight was due to a conscious or unconscious recollection of the Apocrypha would be laying too much stress upon what can at best be nothing more than conjecture, but there can be no harm in the surmise that such may have been the case.

The matter of the division of his child or children by the hero to fulfil the bargain made with his helper must next be discussed. This occurs in twenty-five of the variants which we have considered, namely: Lithuanian II., Transylvanian, Lope de Vega, Oliver, Jean de Calais I.-X., Basque II., Gaelic, Irish I., Breton I., III., and VII., Simrock I., II., and VIII., Sir Amadas, and Factor's Garland. With reference to one group where the trait appears [221] I have already spoken at some length of The Two Friends, and I have referred to the introduction of the children as they have appeared in scattered variants. I now wish to call the reader's attention to the general aspects of the question. What relation has the use of this trait in versions of The Grateful Dead to the theme which I call The Two Friends?

It must first be noted that the motive as it appears in Amis and Amiloun requires [222] that the hero slay his children for the healing of his foster-brother and sworn friend. Now of the twenty-five variants of The Grateful Dead just named only Oliver and Lope de Vega have this factor,--the others merely state that the helper asked the hero to fulfil his bargain by giving up his only child, [223] or giving up one of his two children, [224] or dividing his only child, [225] or dividing his three children. [226] The query at once suggests itself as to whether the simple division of the child or children as part of the hero's possessions gave rise to the introduction of the whole theme of The Two Friends in Oliver and Lope de Vega, or whether the twenty-two folk-tales have merely an echo of the theme as there found. To put the question is almost equivalent to answering it. One sees at once that the former is the case. Lope de Vega derives directly from Oliver, [227] and to the author of that romance must be due the combination of the two themes there presented. Reference to the earlier discussion of the variant [228] will show that he was a conscious adapter of his material.

Yet it by no means follows that the suggestion for the combination was not present in the version of The Grateful Dead, which was used in making Oliver. Indeed, it seems probable that this source or prototype had the division of the child in somewhat the form in which it appears in so many tales. That such was the case is likely from the fact that of the twenty-two folk variants which refer to the child all but two are of the type The Grateful Dead + The Ransomed Woman, to which Oliver is approximated. Considering the alterations which the theme was likely to suffer at the hands of a writer who was more or less consciously combining various material in a romance, the wonder is that the type was not more changed than it seems to have been. In point of fact, the position of Oliver and its literary successors as examples of the compound comes out more clearly [229]

through this examination of their relations.h.i.+p to The Two Friends.

As to the introduction of the child, the trait by means of which, according to my theory, the actual combination of motives came about, the two folk-tales of the type The Grateful Dead + The Poison Maiden as well as Sir Amadas, are of great importance. Since the great majority of the variants which have the child belong clearly to the compound type with The Ransomed Woman, it is only by reference to these three that one can say with a.s.surance that the modified trait indicates no vital connection with The Two Friends. Yet with these in mind there can be little doubt about the matter. The story-tellers have simply extended the division of the hero's possessions from property and wife to child, a process perhaps made easier by the existence of such stories as The Child Vowed to the Devil [230] and some forms of the Souhaits Saint Martin. [231] This might have happened to any particular variant with equal facility. At the same time, the fact that the change was made in only three cases outside the group, which has The Ransomed Woman in combination, gives that family additional solidarity.

In Oliver, Lope de Vega, and Sir Amadas the motive of The Spendthrift Knight appears together with the change or combination just referred to. At first sight, it might appear that there was some essential connection between these two elements foreign to the main theme. Such does not seem to be the case, however, when the matter is further considered. At any rate, I am unable to discover any such link, and am inclined to ascribe the simultaneous appearance of these two factors to chance pure and simple. Neither one is more than a rather late and comparatively unimportant phenomenon as far as The Grateful Dead is concerned.

Not infrequently in the course of this study attention has been called to the subst.i.tution of a beast for the helping friend of the hero, and in a few cases to the transference of the ghost's entire role to an animal. While considering matters of greater importance, it seemed best to ignore this in order to avoid unnecessary confusion. The matter is of considerable importance, however, and must here be considered. The question that concerns us is whether the appearance of the beast is of any real moment in the development of the theme.

It is sufficiently clear that the well-known stories of grateful animals and ungrateful men, which were first traced by Benfey, [232] have general outlines different from that of The Grateful Dead. Benfey's contention, however, that "konnte der Gedanke von der Dankbarkeit der Thiere schon tief genug auch im Occident einwurzeln, um auch in andere Marchen einzudringen und vielleicht selbst sich in Bildung von verwandten zur Anschauung zu bringen" [233] should be kept in mind. This statement is truer than his later remark [234] that fairies and other superhuman creations of fancy are subst.i.tuted for animals, instancing our theme as such a case. To argue relations.h.i.+p from the entrance of either helpful beasts, fairies, or ghosts would be dangerous unless the stories in question had the same motive, since they are so frequently found in folk-literature. Indeed, as I have already remarked, [235] one is scarcely called upon to explain the intrusion of thankful or helpful animals at any given point, in view of the fact that the device is almost universally known. Yet if it does not require justification, it may well be of service in the grouping of particular variants.

It is certainly worthy of notice that in eighteen forms of The Grateful Dead a beast appears. That these are of several different compound types would show, if it were not clear from what has been said above, that the appearance of an animal furnishes of itself no evidence of any actual amalgamation of narrative themes. It is rather a case where one stock figure of imagination's realm is subst.i.tuted for another. The better-known character is perhaps more likely to replace the less-known than vice versa, but the latter event may happen if the obscurer figure will serve to enliven the tale.

Of the twenty variants in our cycle which have a thankful beast, Jewish has the simple theme; Servian IV. the combination with The Poison Maiden; Jean de Calais II., VII., and X., Simrock II., III., V., and VIII., and Oldenburgian the combination with The Ransomed Woman; and Walewein, Lotharingian, Tuscan, Brazilian, Basque I., Breton IV., V., and VI., and Simrock IX. the combination with The Water of Life.

Now in Jewish [236] the hero is saved from s.h.i.+pwreck [237] by a stone, carried home by an eagle, and there met by a white-clad man, who explains the earlier appearances. This is mere reinforcement of the tale by triplication, and implies nothing more than a certain vigour of imagination on the part of the story-teller. In Servian IV., [238] where the hero spares a fish which he has caught, there appears, on the contrary, to be actual combination with The Thankful Beasts as a motive. The fish comes on the scene in human form, and fulfils the part of the grateful dead till the very end, when it leaps back into its element. As for the variants of the compound type with The Ransomed Woman there is considerable diversity, yet all of them have merely subst.i.tution, not combination. So in Jean de Calais II., VII. and X., [239] which are closely allied with other members of the group so named, the beast appears, but in one case as a white bird, in the second as a fox, and in the third as a crow. That this is anything more than a subst.i.tution due to the story-teller's individuality cannot be admitted, though knowledge of The Thankful Beasts as a motive is not barred out. Simrock II. and VIII. [240]

are likewise nearly related to one another and to Jean de Calais, and they have the same advent.i.tious subst.i.tution. Simrock V. and Oldenburgian are a similar pair, [241] while Simrock III., [242]

which is otherwise allied to Bohemian, cannot be shown to have any vital connection with The Thankful Beasts as a motive. Of all these tales it can be said that they show some influence from such a theme without actual combination. Finally, all the variants of the type The Grateful Dead + The Water of Life, which have the animal subst.i.tuted, [243] belong to a well-defined and centralized group [244] which has had independent existence for centuries. Here the entrance of the beast is of considerable importance to the cla.s.sification and development of the theme.

Of the part which The Thankful Beasts as a motive has played in connection with The Grateful Dead it must be said that, on the whole, it has been of very secondary importance. It ill.u.s.trates, as do The Spendthrift Knight and The Two Friends, how one current theme may touch and even influence another at several different points without becoming embodied with it. This trait or that may be absorbed as the motives meet, yet the two waves may go their way without mingling.

CHAPTER VIII.