a life, and had so generously dispensed the pillage of opulent monks, willingly entered into this service, doffed his Lincoln green for the Plantagenet plush, and consented to be enrolled among royal flunkies for three pence a day. And again, admitting all this, we are finally obliged by Mr. Hunter's document to concede that the stalworth archer (who, according to the ballad, maintained himself two-and-twenty years in the wood) was worn out by his duties as "proud porter" in less than two years, and was discharged a superannuated lackey, with five shillings in his pocket, "poar cas qil ne poait pluis travailler"!
To those who are well acquainted with ancient popular poetry the adventure of King Edward and Robin Hood will seem the least eligible portion of this circle of story for the foundation of an historical theory. The ballad of King Edward and Robin Hood is but one version of an extremely multiform legend, of which the tales of "King Edward and the Shepherd" and "King Edward and the Hermit" are other specimens; and any one who will take the trouble to examine will be convinced that all these stories are one and the same thing, the personages being varied for the sake of novelty, and the name of a recent or of the reigning monarch substituted in successive ages for that of a predecessor.
Rejecting, then, as nugatory, every attempt to assign Robin Hood a definite position in history, what view shall we adopt? Are all these traditions absolute fictions, and is he himself a pure creation of the imagination? Might not the ballads under consideration have a basis in the exploits of a real person, living in the forests, somewhere and at some time? Or, denying individual existence to Robin Hood, and particular truth to the adventures ascribed to him, may we not regard him as the ideal of the outlaw class, a class so numerous in all the countries of Europe in the Middle Ages? We are perfectly contented to form no opinion upon the subject; but if compelled to express one, we should say that this last supposition (which is no novelty) possessed decidedly more likelihood than any other. Its plausibility will be confirmed by attending to the apparent signification of the name Robin Hood. The natural refuge and stronghold of the outlaw was the woods. Hence he is termed by Latin writers silvatious, by the Normans forestier. The Anglo-Saxon robber or highwayman is called a woodrover, wealdgenga, and the Norse word for outlaw is exactly equivalent.[1] It has often been suggested that Robin Hood is a corruption, or dialectic form, of Robin of the Wood; and when we remember that wood is pronounced hood in some parts of England,[2] (as whoop is pronounced hoop everywhere,) and that the outlaw bears in so many languages a name descriptive of his habitation, this notion will not seem an idle fancy.
Various circumstances, however, have disposed writers of learning to look farther for a solution of the question before us. Mr. Wright propounds an hypothesis that Robin Hood "one among the personages of the early mythology of the Teutonic peoples"; and a German scholar,[3] in an exceedingly interest-
- ↑ See Wright's Essays, ii. 207. "The name of Witikind, the famous opponent of Charlemagne, who always fled before his sight, concealed himself in the forests, and returned again in his absence, is no more than uitu chint, in Old High Dutch, and signifies the son of the wood, an appellation which he could never have received at his birth, since it denotes an exile or outlaw. Indeed, the name Witikind, though such a person seems to have existed, appears to be the representative of all the defenders of his country against the invaders."
- ↑ Thus, in Kent, the Hobby-Horse is called hooden, i.e. wooden. It is curious that Orlando, in As You Like It, (who represents the outlaw Gamelyn in the Tale of Gamelyn, a tale which clearly belongs to the cycle of Robin Hood,) should be the son of Sir Rowland de Bois. Robin de Bois (says a writer in Notes and Queries, vi. 597) occurs in one of Sue's novels "as a well-known mythical character, whose name is employed by French mothers to frighten their children."
- ↑ Kuhn, in Haupt's Zeitschrift für deutsches Alterthum, v. 472. The idea of a northern
