P. 187. F. Insert the title 'Young Hyndhorn.'
G. Insert: Kinloch Manuscripts, VII, 117.
192. Dr. Davidson informs me that many years ago he heard a version of 'Hind Horn,' in four-line stanzas, in which, as in 'Horn et Rymenhild' and 'Horn Childe and Maiden Rimnild,' Horn took part in a joust at the king's court,
He remembers further only these stanzas:
193 b (2). Add: 'Herr Lovmand,' Kristensen, I, 136, No 52.
194. A corrupt fragment of a ballad, 'Der Bettler,' in Schröer's Ausflug nach Gottschee, p. 210 f (Köhler), retains features like 'Hind Horn.' The beggar comes to a wedding, and sits by the stove. The bride kindly says, Nobody is thinking of the beggar, and hands him a glass of wine. He says, Thanks, fair bride; thou wast my first wife. Upon this the bridegroom jumps over the table, crying, Bachelor I came, and bachelor will go.
The Epirots and Albanians have a custom of betrothing or marrying, commonly in early youth, and of then parting for a long period. A woman was lately (1875) buried at Iannina who, as the archbishop boasted in the funeral discourse, had preserved her fidelity to a husband who had been separated from her thirty years. This unhappy usage has given rise to a distinct class of songs. Dozon, Chansons populaires bulgares, p. 294, note.
195 b (5). The German popular rhymed tale of Henry the Lion is now known to have been composed by the painter Heinrich Götting, Dresden, 1585. Germania, XXVI, 453, No 527.
198 a, to first paragraph. For the marvellous transportation in these stories, see a note by Liebrecht in Jahrbücher für rom. u. eng. Literatur, III, 147. In the same, IV, 110, Liebrecht refers to the legend of Hugh of Halton, recounted by Dugdale in his Antiquities of Warwickshire, II, 646, ed. of 1730, and Monasticon Anglicanum, IV, 90 f, ed. 1823 (and perhaps in Dugdale's Baronage of England, but I have not found it there). Hugo is another Gerard: the two half-rings miraculously unite. (Köhler.) See, also, Landau on Torello, 'Der Wunderritt,' Quellen des Dekameron 1884, pp 193-218.
198 b, third paragraph. Other versions of 'Le Retour du Mari:' Fleury, Littérature Orale de la Basse-Normandie, p. 268; E. Legrand, Romania, X, 374, also from Normandy.
A ballad of the nature of 'Le Retour du Mari' is very popular in Poland: Kolberg, No 22, pp 224 ff, some dozen copies; Wojcicki, I, 287; Wojcicki, II, 311 = Kolberg's c; Lipinski, p. 159 = Kolberg's i; Konopka, p. 121, No 20; Kozłowski, No 5, p. 35, p. 36, two copies. In Moravian, 'Prvni milejší,' 'The First Love,' Sušil, No 135, p. 131. The general course of the story is that a young man has to go to the war the day of his wedding or the day after. He commits his bride to her mother, saying, Keep her for me seven years; and if I do not then come back, give her to whom you please. He is gone seven years, and, returning then, asks for his wife. She has just been given to another. He asks for a fiddle [pipe], and says he will go to the wedding. They advise him to stay away, for there will be a disturbance. No, he will only stand at the door and play. The bride jumps over fonr tables, and makes a courtesy to him on a fifth, welcomes him and dismisses the new bridegroom.
199 a, end of the first paragraph. I forgot to mention the version of Costantino, agreeing closely with Camarda's, in De Rada, Rapsodie d'un poema albanese raccolte nelle colonie del Napoletano, pp 61-64.
200. A maid, parting from her lover for three years, divides her ring with him. He forgets, and prepares to marry another woman. She comes to the nuptials, and is not known. She throws the half ring into a cup, drinks, and hands the cup to him. He sees the half ring, and joins it to his own. This is my wife, he says. She delivered me from death. He annuls his marriage, and espouses the right woman. Miklosisch, Ueber die Mundarten der Zigeuner, IV, Märchen u. Lieder, 15th Tale, pp 52-55, at the end of a story of the class referred to at p. 401 f. (Köhler.)
A personage appeared at Magdeburg in 1348 in the disguise of a pilgrim, asked for a cup of wine from the archbishop's table, and, in drinking, dropped into the cup from his mouth the seal ring of the margrave Waldemar, supposed to have been long dead, but whom he confessed or avowed himself to be. Klöden, Diplomatische Geschichte des für falsch erklarten Markgrafen Waldemar, p. 189 f. (Köhler.)
A wife who long pursues her husband, lost to her through spells, drops a ring into his broth at the feast for his second marriage, is recognized, and they are happily reunited: The Tale of the Hoodie, Campbell, West Highland Tales, I, 63-66.
In a pretty Portuguese ballad, which has numerous parallels in other languages, a long-absent husband, after tormenting his wife by telling her that she is a widow, legitimates himself by saying, Where is your half of the ring which we parted? Here is mine: 'Bella Infanta,' Almeida-Garrett, II, 11, 14, Braga, Cantos p. do Archipelago Açoriano, p. 300; 'Dona Infanta,' 'Dona Catherina,' Braga, Romanceiro Geral, pp 3 f, 7.
See, further, for ring stories, Wesselofsky, Neue Beiträge zur Geschichte der Salomon sage, in Archiv für Slavische Philologie, VI, 397 f; Hahn, Neugriechische Märchen, No 25.
The cases in which a simple ring is the means of recognition or confirmation need, of course, not be multiplied.
200 a, line twenty-four. For Alesha read Alyosha.
205. G. In Kinloch Manuscripts, VII, 117. After "from the recitation of my niece, M. Kinnear, 23 August, 1826," is written in pencil "Christy Smith," who may have been the person from whom Miss Kinnear derived the ballad, or another reciter. Changes are made in pencil, some of which are written over in ink, some not. The printed copy, as usual with Kinloch, differs in some slight respects from the manuscript.
Add version I.
207 b. Add: F. 12, 71, 91, 132, Hyndhorn.
208.
216 a. Sir Orfeo has been lately edited by Dr. Oscar Zielke: Sir Orfeo, ein englisches Feenmärchen aus dem Mittelalter, mit Einleitung nnd Anmerkungen, Breslau, 1880.
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