The Grateful Dead: The History of a Folk Story

by Gordon Hall Gerould

The course of events is not very different from that of Lithuanian I., since the variant has all the normal elements save the agreement between the ghost and the hero. A peculiarity is the final scene in which the hero tests his lady. It will be evident, I think, that this is an obscured and modified form of the test to which the ghost elsewhere submits the hero, a test of fidelity likewise, though different in its nature.

In the Transylvanian variant, a merchant’s son while on a journey pays fifty florins, half of his capital, for the burial of a dead man. On a second journey he pays one hundred florins, again one-half of his store, for the ransom of a princess who has been imprisoned while out doing charity incognito. She gives him a ring and sends him to the castle, where her father turns him out of doors. He then meets an old man—the ghost—and promises him one-half of his gains after seven years for his help. He is then enabled to marry the princess, who recognizes him, at the castle by his ring. They have two children. When the old man comes back at the end of seven years, the hero gives up one of his children, and, after offering her whole, is ready to divide his wife. The old man renounces his claim, and disappears.

Every step in the narrative is here clearly marked, even to the conditional agreement with the ghost, which so frequently is wanting. The variant thus appears to be entirely normal as far as The Grateful Dead goes, though it does not have the rescue by the ghost—an important feature of The Ransomed Woman.

In Catalan[10] a young man on a journey has a poor man buried at his expense, and ransoms a princess. Later he goes to the court of her parents with a flag on which she has embroidered her name. They recognize this, and send the youth back for the lady. On the way he is cast into the sea by the sailors, but is saved by the thankful dead and brought to the court again, where he espouses the princess.

In Spanish[11] a young Venetian merchant pays the debts of a Christian at Tunis, and has him buried. At the house of the creditor he also buys a Christian slave girl. He takes her back to Venice and marries her. At the wedding a sea-captain recognizes the lady, and lures the couple aboard his ship. The young man is cast into the sea, but by clinging to a plank reaches land, where he lives seven months with a hermit. At the end of that time he is sent to the coast, where he finds a ship, and is transported to Ireland. There he is entrusted by the captain with two letters to the king. The one says that he is a great physician, who will heal the sick princess; the other that the plank, the hermit, and the captain who has brought him to Ireland are one and all the ghost of the man whom he buried. The hero is recognized at court by the princess, who has been brought thither by the traitor, and has explained all to her father.

In these tales the theme of The Grateful Dead is somewhat abbreviated for the sake of the romantic features of the secondary motive. In both, the agreement with the ghost and every trace of a division have disappeared, though they differ in the details of the treachery by which the lovers are separated. In the former[12] much is made of the manner by which the hero gets a favourable reception at the court of the princess’s father, while in the latter this is suppressed. Recognition by some such means, it will appear, is an important feature of the majority of the variants in this section. It must be remembered, of course, that Spanish is a semi-literary version, even though popular in origin.

Trancoso, the work of a sixteenth century Portuguese story-teller, is even more consciously literary. It shows, besides, the tendency of the narrative to take on a religious colouring. The son of a Lusitanian merchant, while in Fez on a trading expedition, buys the relics of a Christian saint. In spite of his father’s anger, he does this a second time, and is so successful in retailing the bones that he is sent out a third time with instructions to buy as many relics as possible. On this expedition, however, he succeeds merely in ransoming a Christian girl, whom he takes home. At her request he carries to the King of England a piece of linen, on which she has embroidered the story of her adventures. He learns that she is the king’s daughter, and restores her to her father. Subsequently he wanders over Europe in despair, for he has hoped to marry the princess, till he meets with two minstrels, who accompany him to the English court. There he makes himself known to the princess by a song; and, by the aid of the two minstrels, he wins her hand in a tournament. Later the two friends reveal themselves as the saints whose bones he had rescued from the Moors.

Though this version clearly belongs in the category now under discussion, it has certain features that can be explained only on the supposition that Trancoso altered his source to suit his personal fancy. The clever substitute for actual burial, the duplication of that trait (which occurs nowhere else), the humorous touch with reference to the hero’s success in selling relics, and the appearance of the ghosts as minstrels, are all strokes of individual invention. The wanderings of the hero and his manner of revealing himself to the princess are doubtless reminiscences from the popular romances of Spain, while the tournament probably comes, as Menéndez y Pelayo hints,[13] from an earlier version of our theme, Oliver, which will be treated below. In spite of these peculiarities, the ordinary features of the combined theme are not more obscured than in the two preceding variants. The agreement, the division, and the rescue are the only ones that disappear.

In the fourteenth century variant from Scala Celi, Nicholas, our story is altogether transformed into a legend. The only son of a widow[14] of Bordeaux is sent as a merchant to a distant city with fifty pounds. He gives it all to help rebuild a church of St Nicholas, and returns home empty-handed. Much later he is sent out with one hundred pounds, and buys the Sultan’s daughter. His mother disowns him, and he is supported by the embroidery which the princess makes. With her wares he goes to a festival at Alexandria, but, at her bidding, keeps away from the castle. When he journeys to Alexandria a second time, however, he goes to the castle and is imprisoned, as the handiwork of the princess is recognized. She is sent for, while the hero is released and goes home. Since he does not find the maiden there, he returns to Alexandria with a piece of embroidery which she has sent him, meets her, and elopes by the aid of St. Nicholas, who sends them a ship opportunely.

Because of its legendary character the variant has been materially transformed, but not beyond recognition. The thankful dead is replaced by the saint throughout, so that the burial is altered into church building, and both the agreement and the division of the gains disappear. The various elements of The Ransomed Woman fare better: the act of treachery done the hero is the only one lacking, and that perhaps is replaced by his imprisonment in the Sultan’s castle. It is remarkable that the details of the narrative have been so little altered in spite of its complete change of purpose.