Barger, whose "Lenore" is one of the most widely known of modern ballads, held the same view of the origin of popular song, and was even more definite in his confession of faith than Herder. He declared in the most uncompromising terms that all real poetry must have a popular origin; "can be and must be of the people, for that is the seal of its perfection." And he comments on the delight with which he has listened, in village street and home, to unwritten songs; the poetry which finds its way in quiet rivulets to the remotest peasant home. In like manner, Helene Vacaresco overheard the songs of the Roumanian people; hiding in the maize to catch the reaping songs; listening at spinning parties, at festivals, at death-beds, at taverns; taking the songs down from the lips of peasant women, fortune-tellers, gypsies, and all manner of humble folk who were the custodians of this vagrant community verse. We have passed so entirely out of the song-making period, and literature has become to us so exclusively the work of a professional class, that we find it difficult to imagine the intellectual and social conditions which fostered improvisation on a great scale, and trained the ear of great populations to the music of spoken poetry. It is almost impossible for us to disassociate literature from writing. There is still, however, a considerable volume of unwritten literature in the world in the form of stories, songs, proverbs, and pithy phrases; a literature handed down in large part from earlier times, but still receiving additions from contemporary men and women.
This unwritten literature is to be found, it is hardly necessary to say, almost exclusively among country people remote from towns, and whose mental attitude and community feeling reproduce, in a way, the conditions under which the English and Scotch ballads were originally composed. The Roumanian peasants sing their songs upon every occasion of domestic or local interest; and sowing and harvesting, birth, christening, marriage, the burial, these notable events in the life of the country side are all celebrated by unknown poets; or, rather, by improvisers who give definite form to sentiments, phrases, and words which are on many lips. The Russian peasant tells his stories as they were told to him; those heroic epics whose life is believed, in some cases, to date back at least a thousand years. These great popular stories form a kind of sacred inheritance bequeathed by one generation to another as a possession of the memory, and are almost entirely unrelated to the written literature of the country. Miss Hapgood tells a very interesting story of a government official, stationed on the western shore of Lake Onega, who became so absorbed in the search for this literature of the people that he followed singers and reciters from place to place, eager to learn from their lips the most widely known of these folk tales. On such an expedition of discovery he found himself, one stormy night, on an island in the lake. The hut of refuge was already full of stormbound peasants when he entered. Having made himself some tea, and spread his blanket in a vacant place, he fell asleep. He was presently awakened by a murmur of recurring sounds. Sitting up, he found the group of peasants hanging on the words of an old man, of kindly face, expressive eyes, and melodious voice, from whose lips flowed a marvellous song; grave and gay by turns, monotonous and passionate in succession; but wonderfully fresh, picturesque, and fascinating. The listener soon became aware that he was hearing, for the first time, the famous story of "Sadko, the Merchant of Novgorod." It was like being present at the birth of a piece of literature!
The fact that unwritten songs and stories still exist in great numbers among remote country-folk of our own time, and that additions are still made to them, help us to understand the probable origin of our own popular ballads, and what community authorship may really mean. To put ourselves, even in thought, in touch with the ballad-making period in English and Scotch history, we must dismiss from our minds all modern ideas of authorship; all notions of individual origination and ownership of any form of words. Professor ten Brink tells us that in the ballad-making age there was no production; there was only reproduction. There was a stock of traditions, memories, experiences, held in common by large populations, in constant use on the lips of numberless persons; told and retold in many forms, with countless changes, variations, and modifications; without conscious artistic purpose, with no sense of personal control or possession, with no constructive aim either in plot or treatment; no composition in the modern sense of the term. Such a mass of poetic material in the possession of a large community was, in a sense, fluid, and ran into a thousand forms almost without direction or premeditation. Constant use of such rich material gave a poetic turn of thought and speech to countless persons who, under other conditions, would have given no sign of the possession of the faculty of imagination.
There was not only the stimulus to the faculty which sees events and occurrences with the eyes of the imagination, but there was also constant and familiar use of the language of poetry. To speak metrically or rhythmically is no difficult matter if one is in the atmosphere or habit of verse-making; and there is nothing surprising either in the feats of memory or of improvisation performed by the minstrels and balladists of the old time. The faculty of improvising was easily developed and was very generally used by people of all classes. This facility is still possessed by rural populations, among whom songs are still composed as they are sting, each member of the company contributing a new verse or a variation, suggested by local conditions, of a well-known stanza. When to the possession of a mass of traditions and stories and of facility of improvisation is added the habit of singing and dancing, it is not difficult to reconstruct in our own thought the conditions under which popular poetry came into being, nor to understand in what sense a community can make its own songs. In the brave days when ballads were made, the rustic peoples were not mute, as they are to-day; nor sad, as they have become in so many parts of England. They sang and they danced by instinct and as an expression of social feeling. Originally the ballads were not only sung, but they gave measure to the dance; they grew from mouth to mouth in the very act of dancing; individual dancers adding verse to verse, and the frequent refrain coming in as a kind of chorus. Gesture and, to a certain extent, acting would naturally accompany so free and general an expression of community feeling. There was no poet, because all were poets. To quote Professor ten Brink once more:—
"Song and playing were cultivated by peasants, and even by freedmen and serfs. At beer-feasts the harp went from hand to hand. Herein lies the essential difference between that age and our own. The result of poetical activity was not the property and was not the production of a single person, but of the community. The work of the individual endured only as long as its delivery lasted. He gained personal distinction only as a virtuoso. The permanent elements of what he presented, the material, the ideas, even the style and metre, already existed. 'The work of the singer was only a ripple in the stream of national poetry. Who can say how much the individual contributed to it, or where in his poetical recitation memory ceased and creative impulse began! In any case the work of the individual lived on only as the ideal possession of the aggregate body of the people, and it soon lost the stamp of originality. In view of such a development of poetry, we must assume a time when the collective consciousness of a people or race is paramount in its unity; when the intellectual life of each is nourished from the same treasury of views and associations, of myths and sagas; when similar interests stir each breast; and the ethical judgment of all applies itself to the same standard. In such an age the form of poetical expression will also be common to all, necessarily solemn, earnest, and simple."
When the conditions which produced the popular ballads become clear to the imagination, their depth of rootage, not only in the community life but in the community love, becomes also clear. We under stand the charm which these old songs have for us of a later age, and the spell which they cast upon men and women who knew the secret of their birth; we understand why the minstrels of the lime, when popular poetry was in its best estate, were held in such honour, why Taillefer sang the song of Roland at the head of the advancing Normans on the day of Hastings, and why good Bishop Aldhelm, when he wanted to get the ears of his people, stood on the bridge and sang a ballad! These old songs were the flowering of the imagination of the people; they drew their life as directly from the general experience, the common memory, the universal feelings, as did the Greek dramas in those primitive times, when they were part of rustic festivity and worship. The popular ballads have passed away with the conditions which produced them. Modern poets have, in several instances, written ballads of striking picturesqueness and power, but as unlike the ballad of popular origin as the world of to-day is unlike the world in which "Chevy Chase" was first sung. These modern ballads are not necessarily better or worse than their predecessors; but they are necessarily different. It is idle to exalt the wild flower at the expense of the garden flower; each has its fragrance, its beauty, its sentiment; and the world is wide!
In the selection of the ballads which appear in this volume, no attempt has been made to follow a chronological order or to enforce a rigid principle of selection of any kind. The aim has been to bring within moderate compass a collection of these songs of the people which should fairly represent the range, the descriptive felicity, the dramatic power, and the genuine poetic feeling of a body of verse which is still, it is to be feared, unfamiliar to a large number of those to whom it would bring refreshment and delight.
HAMILTON WRIGHT MABIE