The strongest and most valuable feature of folk-song is its earnestness and good faith. Though the quality of earnestness is indefinable it is the soul of art work, and its presence is ever felt.
A folk-song may be very doggerel in verse, its subject trite and trivial, yet it possesses that subtle character that has the appeal and lasting power only belonging to sincerity. The maker of a folk-song did not produce his work for professional reasons; he sang because he must, and sometimes he was very ill-fitted for the task. Yet the work, being done in good faith, has not only the power of appeal to the class for which it was made, but also to a higher culture. Work of greater cleverness if it lack this great asset of earnestness cannot do more than please a particular cult for the moment.
As with folk-music and folk-song, so with the original folk-song singer. In general he does not sing anything that is not fully in accord with his own sentiments, and this is really why folk-song not only keeps in favour with him, but also why it maintains its integrity in tradition. It is seldom, except for the reasons I have before given, that a folk-song singer wilfully alters his song. As I have said, he may, and indeed frequently does, make unconscious changes, but he has a respect for the songs handed down to him.
On the other hand a singer will without scruple rob another district of its right in a folk-song. What in one district is “Scarbro’ Fair” becomes “Whittingham Fair,” and “Birmingham Fair” becomes “Brocklesby Fair,” according to the places where the songs are current. Otherwise the song sustains no material change, and each set of singers will declare their own version is the true one.
The drawing-room vocalist has not the same constancy to his songs as the folk-song singer, nor have his songs the same stability. When the stout respectable father of a family proclaims his passion for a fascinating nymph, and entreats her to fly with him, his wife smiles approval and silently applauds his efforts. When a feeble-looking young man voices sentiments of a blood-thirsty or gruesome character nobody is expected to believe him. In fact he is not in earnest, and in neither of the two cases I have supposed do the singer’s voice their general sentiments. On the other hand, the folk-song singer really does feel the sentiments he sings. If he likes fox-hunting, he sings a fox-hunting song, and is in perfect agreement with the ditty that proclaims fox-hunting a noble sport. And the song represents his feelings when he sings of the joys of farming, or of good liquor, or any other subject that appeals to him as a man, including love. When a young girl or even an old lady sings—
we may be quite sure that this puts into song some sentiments that either hold possession of the soul or recalls certain sacred memories.
Such songs as voice commonly felt sentiments are quickly diffused over the countryside, and they are to be found very widely spread. Where songs deal with the usages of a district, which, from some cause or another, do not obtain elsewhere, they are less likely to travel. For example, we find few harvest-home songs current in the north of England, and not so many that deal with the joys of farming. In the south-west, where there are large tracts of agricultural land, and more organised merry-makings at the close of the harvest, or at sheep-shearing, there are plenty of songs which proclaim that the life of a farmer, or a ploughman, is all that can be desired.
In the North, where there is more grazing land, and the harvest is harder to wring from the soil, this type of song scarcely exists. The fact is therefore again forced upon us that the folk-song singer, or maker, deals with things with which he is most familiar. Except for these limitations it is unsafe to class a folk-song as “Yorkshire,” “Devonshire,” or otherwise fix it to a particular county.
There are, of course, a very small number of folk-songs that obviously belong to certain districts, but because a song is sung or noted in one county we cannot claim that such county is the place of its origin. Before folk-song collecting was so general as at present it was frequently customary to fall into this error, but as collectors and their published “finds” have increased in number, it has become apparent that folk-songs have been very widespread.
For some reason a song may linger longer in one place than another. Such a one may be compared to the snow which may have completely covered a hill-side, but ultimately melting leaves its remnants only in the sheltered nooks, to disappear last of all.
In a similar way we may find that a dialect word which might be hastily assumed to belong strictly to, say, Yorkshire, is used in another part of the country—quite remote, and is generally considered to be a local word. Instances of such might be given, and we may speculate as to how the word, or the song has got there, whether by travel, or whether, like the snowdrift, by survival.
It remains now to consider what has been done towards the noting of traditionary songs and their airs. Little attention was paid to the songs sung by country singers prior to the first half of the nineteenth century. In England, the first step toward the recognition of country folk-song was made by the Rev. John Broadwood, squire of Lyne, on the Sussex and Surrey border. In 1843 he published (modestly keeping his name from the title page) a collection of sixteen songs which were harmonised by a country organist. The title of the Rev. John Broadwood’s book is lengthy, but so curious and explanatory that I reproduce it. The work itself is of extraordinary rarity.
“Old English Songs, as now sung by the peasantry of the weald of Surrey and Sussex, and collected by one who has learnt them by hearing them sung every Christmas from early childhood by the country people who go about to the neighbouring houses, singing, or ‘wassailing,’ as it is called, at that season. The airs are set to music exactly as they are now sung, to rescue them from oblivion, and to afford a specimen of genuine old English Melody, and the words are given in their original rough state with an occasional slight alteration to render the sense intelligible. Harmonised for the collector, in 1843, by G. A. Dusart, organist to the Chapel of Ease at Worthing, London. Published for the Collector by Balls & Co., 408 Oxford St. for private circulation (folio, pp. 32).”
It was about this time that William Chappell was bringing into notice the fine store of English melodies, which were then quite unknown save to a few musical antiquaries. He had already published a couple of volumes of airs, but in 1856 he commenced the issue of his Popular Music of the Olden Time, and among the tunes there printed he included a small number of traditional melodies which he had taken down chiefly in the South of England. Many of these have won their way into the hearts of lovers of our national music, and it seems a pity that they are omitted from the new edition of Chappell’s work. For a long time after Chappell’s publication little attention was paid to the folk-songs of our own country, though many German songs that claimed to be people’s song obtained considerable favour with us. About 1878 a revival of interest in the Northumbrian small pipes caused a search to be made for pipe tunes, and Mr John Stokoe, of South Shields, was an active worker in the field. Commencing in December 1878 he contributed to the Newcastle Courant a series of pipe and fiddle tunes once popular among Northumbrian pipers. They were chiefly taken from manuscript collections, but while the airs were, in many cases, merely transcripts from books of printed tunes for the violin or flute, published in England and Scotland during the eighteenth and early nineteenth centuries, there remained a number of traditional melodies of purely Northumbrian usage.
In 1882, under the auspices of the Society of Antiquaries, Newcastle-on-Tyne, Mr Stokoe, in collaboration with Dr Collingwood Bruce, published a volume entitled Northumbrian Minstrelsy, and here the Courant tunes were republished with other material. The work has the fault of including as fresh material much of what had already been printed in early dance collections and elsewhere, but having small claim to be considered as of Northumbrian origin.
A book of traditional nursery rhymes, chiefly from a Northumbrian source, had already been issued (in 1877) by Miss M. A. Mason. In 1888 a small illustrated booklet, The Besom Maker and other Country Folk-Songs, containing nine songs, was issued by Mr Heywood Sumner.
It was about this period that a wave of sympathy impelled several persons to turn their attention to the consideration of the songs sung by rustics and other persons who remembered the songs sung by their parents or elders. Most persons were under the impression that these country songs were merely remembrances from printed sources, and that practically little, or nothing, existed purely traditionary.
A little study of the question, however, soon convinced Miss Lucy E. Broadwood, Dr William Alexander Barrett, the Rev. Sabine Baring-Gould, and the present writer to the contrary.
Miss Broadwood, then living at Lyne in Sussex, found an unworked mine of great richness among the country people of her district. The late Dr Barrett had already gathered much, chiefly in the South of England, while a chance suggestion at a dinner-table caused Mr Baring-Gould to turn his attention to the collecting of the song current in Devonshire and Cornwall. Mr Baring-Gould absolutely revelled in this work, and his wild journeys over Dartmoor, with periods of settling down for a time at village inns, brought him in a plentiful harvest of charming songs and delightful melody. In this task he was associated with the Rev. H. Fleetwood Sheppard and Mr F. W. Bussell. The work of these collectors saw publication in Songs of the West, the first part of which was issued about 1889, and the fourth and last part in 1891.
Another work of Mr Baring-Gould’s, in conjunction with the late Mr Sheppard, is a Garland of Country Songs, 1895. This is some portion of the material left over from Songs of the West; both were published by Methuen. A re-issue of Songs of the West with additions appeared in 1905.
A small part of Miss Broadwood’s work was incorporated in English County Songs, which she edited in collaboration with Mr J. A. Fuller Maitland in 1893. The great popularity of this work is justified by its excellence. A further selection appeared in English Traditional Songs and Carols (Boosey, 1908).
Dr Wm. Alex. Barrett, in February 1891, a few months prior to his death, issued, through Novello & Co., English Folk-Songs, a most interesting collection of fifty-four songs, some of which, however, are to be found in print in earlier publications.
In the spring of 1891 the present writer issued the result of his collecting under the title Traditional Tunes, a collection of ballad airs chiefly obtained in Yorkshire and the South of Scotland, by Frank Kidson.
After these publications no further work on English folk-song appeared before the formation of the Folk-Song Society. This society, the most important factor in calling attention to the existence of unnoted folk-song, owed its existence to three or four enthusiasts in the cause who saw the utility of such a thing. At first it was projected as a branch of the Folk-Lore Society, but, finally, it was thought advisable that it should stand alone. The Folk-Song Society was duly formed on June 16th, 1898. The first president was the late Lord Herschell; the vice-presidents the late Sir John Stainer, Sir Alexander Mackenzie, Sir Hubert Parry, Professor (now Sir Charles) Stanford, and the committee as follows—Mrs Frederick Beer, Miss Lucy E. Broadwood, Sir Ernest Clarke, Mr W. H. Gill, Mrs (now Lady) Gomme, Messrs A. P. Graves, (the late) E. F. Jacques, Frank Kidson, J. A. Fuller Maitland, J. P. Rogers, W. Barclay Squire, and Dr Todhunter. The late Mrs Kate Lee acted as Hon. Secretary and Mr A. Kalisch as Hon. Treasurer, both being on the committee.
In the first year 110 members joined; at the present time there are probably more than three times that number. In 1904 Miss Lucy E. Broadwood became Hon. Secretary, and the useful work of the society advanced by leaps and bounds. Mrs Walter Ford, and Mr Frederick Keel, the present secretary, followed Miss Broadwood.
The “Journals” of the Society, which by January 1914 had reached eighteen issues, are of the utmost importance in the study of folk-song. They contain material gathered by members of the Society in different parts of the United Kingdom. The original members of the Council of the Folk-Song Society who have died or retired have been replaced by musicians and collectors equally enthusiastic, and such additional names as Dr Vaughan Williams, Mr Percy Grainger, Mr Clive Carey, and Mr Cecil J. Sharp bear witness to the excellent hands in which the Society is held.
It would be invidious to name the individual members who have supplied matter to the Journals of the Folk-Song Society, but besides the above named, Miss A. G. Gilchrist, the late Dr Gardiner, the late H. E. D. Hammond, Mrs Leather, Miss Tolmie (with her Gaelic songs), and Mr W. P. Merrick have all contributed largely and well. Miss Gilchrist has written with great knowledge on the construction of folk-tunes, and has supplied other notes of much value.
English folk-song and folk-music has been utilised in several compositions by Dr Vaughan Williams, Mr H. Balfour Gardiner, Mr Rutland Boughton, and Mr Percy Grainger.
The part that Mr Cecil Sharp has taken in the advancement of folk-song is well known. He has collected extensively, chiefly in Somerset, and his vigorous methods of bringing the subject before the public have caused “folk-song” to become a household word wherever the English language is spoken.
When the songs and the ballads of the people began to be recognised as belonging, more or less, to literature, the editors of collections deemed it was essential that their crudities of style, rhyme, and diction should be amended, and that the whole should undergo a polishing process before being launched to the public.
Bishop Percy, of course, naturally occurs to one’s mind in this connection, and we must grant that in the classic age when he issued his three volumes (1765) there was reason on his side, and he had some justification for the trimming he did—the world was not yet ripe for the folk-ballad collector.
There is much reason to suspect the later editors of ballad lore did as much as Percy in the work of polishing, and even went beyond him by pure fabrication. No excuse for such work as this nowadays exists. People are quite prepared to accept fragments of traditional ballads or songs precisely in the state they are sung or recited.
In a much lesser degree the same kind of thing held as regards certain earlier collectors of folk-music. This attitude was not one of deceit, but rather of ignorance. The modal influence on folk-music was not understood. As a consequence intervals were altered to conform to the harmony of another scale. As folk-music began to be better realised more scientific knowledge was brought to bear on the subject, and every nerve strained to obtain accuracy of notation.
The phonograph at once suggested itself as a ready and accurate instrument for the work of noting traditional melody, and many collectors employ it for this purpose. There is, however, a section of workers in folk-song who rather mistrust its claim to give the best results. The motive that inspires the use of the phonograph is praiseworthy in the extreme, but those opposed to its use suggest that these results are sometimes not very satisfactory where transcriptions taken directly from phonograph records have been published. They are generally complex and confusing, and for examples of the excessively elaborate rhythms and shifting tonality from phonographic records, the reader is invited to refer to some particular Journals of the Folk-Song Society. The transcriber should certainly bear in mind that mixed rhythms (2-4 time changing to 6-8, 7-8, 4-4, 5-8, and so forth in one short air) can hardly belong to the original structure of the tune, but rather to the method of singing it. If the performance of any great singer were phonographed, and its actual note-value faithfully transcribed, this would scarcely be considered a fair way of treating it. It would show a complexity of rhythms of which both the singer and the audience would be quite unaware. The composer would most certainly repudiate such a notation, though he might be quite satisfied with the singer’s treatment of the piece. He would claim that the most legitimate method would be to indicate time-deviations by the ordinary accepted marks of expression.
The difficulty of noting melodies from the ordinary possessor of folk-song is very great, and varies with every singer. Some are a delight to listen to, others, though it is quite evident that they possess songs and melodies of the highest interest, produce an opposite effect on the listener. A phonographic record from one would be a joy, from the other a painful experience.
Practically every singer of original folk-song is an amateur, and this by no means lessens the beauty of his singing; in many cases, though, it offers much disadvantage to the one who notes his tunes. Unconsciously the vocalist sings the air frequently with more or less slight difference, and is sometimes not quite true to his note or key. Any mechanical contrivance for noting his song reproduces these inaccuracies, and, what is still more to the point, eight folk-singers out of ten asked to sing into that strange funnel above a moving cylinder will be nervous and not sing their best, either in time or tune. A sturdy young farmer, perhaps, who knows all about the gramophone, may come out of the ordeal with flying colours, and his strong masculine voice be reproduced with good effect, but not so a feeble old lady whose songs can only be obtained by careful tact and sympathetic manner, nor can such be noted otherwise than by getting constant repetitions and making selections from her differing renderings.
It is the business of the folk-song collector not to make a hard and fast record of one rendering of a folk-tune, with all its accidental inaccuracies, but to obtain what the singer obviously means. Where possible, the best rendering should be given in its full integrity, and any emendation stated as such, with reasons given for the alteration. It is too much to expect that every folk-song singer should be a paragon of faithful accuracy. In many cases, as before observed, he sings his tune with some difference on occasions, and this is due to slips of memory, to wilful alteration, when he thinks such alterations an improvement, and to extraneous influences—nervousness and the like.
Therefore the collector to give a true rendering of the original folk-melody should get as many notations of it as possible, and make such selection as his judgment and knowledge dictate. The ordinary simple “composed” tune generally continues throughout its length in one character of rhythm or time. The folk-air as sung to-day frequently ignores this rule, and may have passages in the middle of it which differ from the general run of the tune. The earlier collectors ignored this fact, and practically always placed such airs under one time signature, considering that any alteration of time-rhythm made by the singer was a grammatical error on his part. In some cases they were probably right, but recent comparisons of certain tunes, noted by different collectors in various parts of the country, go to prove that, to give particular effect to certain word passages, many folk-tunes have been composed with deliberate intention of breaking rhythm. The wary collector, therefore, while he is fully alive to the knowledge that folk-singers are not always to be relied upon for accurate transmission, is also aware of the fact I have above indicated.
The folk-song that does, or did within recent years, exist is manifold in its variety. It reflects very accurately the type of thought that is, or was, current among the class who sang it. Its limits are strictly within their understanding, though now and again its commonplaces are tinged with romance. Yet this romance is not above the comprehension of the most humble and constitutes a grown-up’s fairy tale.
It tells its story or voices its sentiment in the fewest possible words, and in tragedy is almost Biblical in narrative.
A consideration of a few of its types may be useful.
This in its earliest form is, without doubt, the oldest surviving kind of folk-song. In all cases it is a long rhyming story which tells of events more or less romantic, and more or less true. It is probable that such ballads have come down to us from the middle ages, when professional glee-men, or minstrels, went from one noble house to another and sang such lyrics to the harp or to other accompaniment.
The stories are dramatic and sufficiently well-marked in character to be easily remembered. Obsolete expressions may be changed or may even remain, but the essentials of the story will be retained.
We have sufficient remnants on ballad sheets as well as in popular remembrance to show that there must have been an enormous number of these lyrical narratives in common currency. How long these had remained in oral transmission before being printed on ballad sheets is a question not easily answered. The question whether, in some instances, they were printed before being handed to the people may be answered in the affirmative in respect to a certain number of obviously later ballads.
The ballad-seller was bound to provide new wares for his patrons, and his trade could not go on without fresh material. Undoubtedly many of the ballads he printed were a re-dishing up of old stories, and many rhymesters, in default of newer ideas, fell back upon the Greek classic stories for subject. In fact, the common person of the sixteenth century might claim to be more familiar with the Homeric romance than the average “man in the street” of to-day. These can scarcely be called folk-ballads in the strictest sense, because they are evidently the work of people educated enough to put such matter from the classic, as well as from Italian authors, into doggerel verse.
The man of an earlier period was as anxious for novelty as he is to-day. The only difference is this—at the present time novelties so crowd upon him that they become stale very rapidly. In the “golden age” people gave leisurely consideration to and digested that which was put before them. Hence it was held tenaciously in memory, and ballads and tales lost none of their interest.
The invention of printing wrought a great change in every direction, and when the press gave forth the ballad sheet it produced a new era in folk-singing. The ballad sheet is so inextricably mixed up with the folk-song that, for a clear understanding, it will be necessary to devote some pages to it later on.
It is a noteworthy fact that among our ballad literature we find numbers of stories that are practically the same in other languages and current in other countries. If we find, as we frequently do, a ballad common amongst Scandinavian folk that is also known in England, or perhaps Brittany, we cannot safely determine its original birthplace, for there can be no doubt that popular folk-tales and ballads travelled from one country to another in a very remarkable degree.
Scotland has always been famous for her wealth of dramatic ballads. No man can read unmoved the many fine ballad narratives that are published in her ballad books, and without wondering whence came the rich flow of fancy and poetic beauty that inspired them.
In spite of all that has been written, much regarding the Scottish ballads remains a mystery. The early collectors appear to have had little scruple in regard to the ballads being printed exactly as received.
One thing we have satisfaction in, namely, that ballads of this character did exist, and that emendation of phrase, or addition of verse, affects the matter, on the whole, very little. The consideration of the Scottish ballad is, however, outside our inquiry, although some narrative lyrics that are commonly thought to have had origin in Scotland are found among English folk-singers. Of these, “Lammikin,” collected by Miss Broadwood in Surrey, is a notable example, as also the different versions of “The Gipsy Laddie,” and one or two others that may be found in the Folk-Song Society’s Journals. Certainly the best-known narrative ballad among English folk-singers is “Lord Bateman,” and versions of this exist in the Scottish ballad collections. “Barbara Allan” is another that has a Scottish variant, while the “Blind Beggar of Bethnal Green” seems to be entirely English. “Lord Thomas and Fair Eleanor,” “The Outlandish Knight,” “Geordie” are long ballads which, in a more or less fragmentary state, have been found in nearly every part of England.
One or two of the Robin Hood ballads have also been recovered from tradition, but such are, strangely enough, not common. All the tunes found united to the above-named narrative ballads appear to be ancient and contemporary with early versions of the words.
Love holds first place in all lyrics, and there is no exception to this rule in the folk-song. There is, however, this difference;—whilst the art-song is frequently couched in language abstract and sentimental, and enriched with metaphor and simile, the folk-song is almost always direct, and from its baldness of diction possessed of great force.
The declaration of love in a folk-song is simple, and there is no mincing of words. It is unmistakably fervent and in earnest. The tragedy of a girl’s forsakenness is Biblical in its plainness; sometimes it is a song rather of triumph than pity.
Few more beautiful and direct specimens of the former type exist than the one beginning—
and so forth.
Another very beautiful love song is “The bonnie bonnie boy” noted by Miss Broadwood, and published in English County Songs. It opens—
A great feature in the love song of the folk-singer is the use of allegory. The words “thyme,” “rue,” the “broom,” “barley,” “wearing the green gown,” and several other similes are freely used, and have an original meaning, for the most part, hidden from the modern singer. The ever popular “I sowed the seeds of love,” in which is inextricably entangled that other song, “The sprig of thyme,” is an inoffensive example of this type. The latter runs—
As can be well realised, examples of love songs could be given to any extent.
The folk-singer delights in something that gives a thrill of mysticism, and there are many having this characteristic in traditional remembrance. “The unquiet grave” is an example in point. It begins—
“The Cruel Ship’s Carpenter,” and “The Nightingale” have each a ghost, as in a like manner has the one just quoted.
Of the mystic class is “The Prickly Bush.” It is undoubtedly very old and is found in different forms among country singers. A copy occurs in English County Songs—
Common all over the country, with place names that vary according to the district, is “The Lover’s Test,” sometimes called “Scarborough Fair.” The lover in this demands a cambric shirt made without needle and thread, and other impossibilities, with the reward that the lady shall then be his true love. The lady, equally ready, demands an acre of land between the sea foam and the sea sand. This is to be ploughed with a ram’s horn, and to be sown all over with one peppercorn, and so on. When all this is done the lover can come for his cambric shirt. The story is a version of “The Elfin Knight,” and of the same type as “Captain Wedderburn’s Courtship.”
The pastoral song is fairly frequent, especially in the Southern counties of England. Its chief theme is the joys of country life. Such are the songs in which the ploughman is the chief personage, and one who glories in his calling. In Sussex Songs we find a very typical example—
Then there are sheep-shearing songs, some of which may be seen in Dr Barrett’s English Folk-Songs and elsewhere. English County Songs provides this ordinary example—
Other verses would, of course, provide for consumption of more beer by drinking the health of all the members of the family, and of such neighbours as the contents of the barrel allowed.
Harvest-home songs too are not lacking, and a small number take the form of a dialogue between a gardener and a ploughman, or between a husbandman and a serving-man.
A famous song well known among farm-labourers is that known as “Poor Old Horse,” and of this there are several versions. This song probably suggested to Charles Dibdin his once popular song “The High-Mettled Racer,” and to Thomas Bewick, the wood-engraver, his fine print of a worn-out horse in the rain called “Waiting for Death.”
The ploughboy is sometimes in love and sings of his passion in the folk-song. Sometimes it is the lady who declares her love for the handsome ploughboy, and both varieties are quite popular specimens of rural simplicity.
The drinking song is not very common among folk-songs. “The good old leathern bottle,” and some other South country songs, chiefly dealing with harvest-home festivities, can scarcely be called such. They speak of the home-brewed farm ale in an honest fashion, and without the gloating over liquor which is so much a feature of the eighteenth century bacchanalian song. “When Joan’s ale was new” is popular over most parts of England, and “Drink old England dry” is another very harmless production.
The humorous song does not very frequently occur. Sometimes we may come across one that fulfils all the essentials of wit but will scarcely bear repetition. Others are humorous and in other respects quite satisfactory. “Richard of Taunton Dean” is too well known to quote, and “The Dumb Wife Cured” is another that has been frequently reprinted, and it is possibly, really, not a folk-song. “The Grey Mare” is an excellent example. It tells of a young miller who made overtures to a young lady’s father to obtain her hand. The dowry was agreed upon, save that the young man had fixed his mind upon the farmer’s grey mare as part of it. The old man not being inclined to part with this the bargain was “off.” After the death of the farmer the miller again sought the lady, who declared she did not know him. Except that
“Eggs in the basket,” narrating the adventures of two sailors, of which there are several versions in the Folk-Song Journal, comes under the category of humorous songs, and the Devonshire song “Widdicombe Fair” has, since its publication in Songs of the West, met with wide appreciation. Songs in dispraise of a married life are not frequent in folk-song, but there is a well-known one in “Advice to Bachelors,” in Dr Barrett’s English Folk-Songs, that appears to be a genuine folk-song. Its end verse contains the gist of the story. A criminal under the gallows is offered free pardon if he will marry, but—
If the pressgang was an unpleasant factor in eighteenth century life, so also were the footpad and highwayman. The highwayman generally claimed the sympathy of the folk-song maker on the ground that—
“He never robbed a poor man upon the King’s highway,” and that his takings from the rich were distributed among the poor. This atoned for all crimes against person and property that were committed by such men as “Brennan on the Moor,” the hero of a very favourite ballad. Sometimes these highwayman songs take a more moral tone, and the criminal, in the condemned cell, offers his fate as a warning to others. Charles Reilly, for example, sings—
Poaching was a matter so near the class that sang folk-songs that as a subject it could not fail in interest. If the folk-singer was not himself a poacher he was sufficiently in touch to feel a brotherly sympathy with him in his misfortunes, and in his triumphs, over the gamekeeper. As a consequence there are many poaching songs well known in rural districts, as—“Young Henry the poacher,” “The Sledmere poachers,” “The death of Bill Brown,” “Hares in the old plantation,” etc.
Highway robbery and poaching led to execution and transportation, and both these are subjects for the folk-song maker. The execution songs appear, however, generally to be the work of professional ballad makers, and the “last dying speech and confession” of a criminal, with appended verses, was in print long before he had paid the penalty of his crime. The ballad was sung to one or other of those doleful tunes especially appropriated to this kind of song by the ballad chanter, who hawked the broadsides through the towns on the night of the execution. Frequently the tag to such ditties was—
In a somewhat similar strain are the songs that tell of the miseries of transportation to Van Diemen’s Land, for poaching or other offences.
Of soldier songs the folk-singer has comparatively few. One of the prettiest is that indifferently called “The Summer Morning,” or “The White Cockade.” It commences—
Another soldier’s song popular among folk-singers is “Pretty Polly Oliver,” or “Polly Oliver’s Ramble.”
Polly dresses herself in male attire, mounts her father’s black gelding, and joins the regiment, with the captain of which she is in love.
Then we have the pathetic “Deserter.”
Another favourite is “The Gentleman Soldier,” and yet another, “The bonny Scotch lad with his bonnet so blue.” The battle of Waterloo gave rise to several long ballads descriptive of the fight, and these in their full integrity of twenty or thirty verses used, not long ago, to be remembered by old soldiers.