The Cruel Mother (20)

For this post I tried to pick the most disturbing Child Ballad – or at least the one I had the strongest reaction to. It wasn’t an easy task. People can be hateful and vicious to each other. They can also kill, rape, or maim with chilling indifference. There’s a ballad about a blood libel – a common medieval anti-Semitic belief that Jews killed Christian children and used their blood to make matzah bread. “The Prioress’s Tale” in Chaucer’s Canterbury Tales tells a similar story. There’s a ballad where a man massacres a woman’s family, rapes her, and then imprisons her until she bears him a child.

Honestly, as I’m writing this, all I can think about is that I’m really looking forward to my next post where I’m done with my self-inflicted sojourn into the darkest Child Ballads. This might be shorter than usual.

The ballad I settled on is titled “The Cruel Mother” and concerns a woman who is pregnant with illegitimate twins. She gives birth to them alone in the woods and then kills them with a penknife. In one version, after burying them, she attempts to wipe the blade clean but the more she wipes the redder it grows.

She wiped the penknife in the sludge;

The more she wiped it, the more the blood showed.

This was a common storytelling trope indicating guilt, as in Shakespeare’s Macbeth. Later she finds two children playing with a ball and tells them that if they were her own she would dress them in finery and take care of them. They turn and inform her that they are the ghosts of her murdered children and know she would do no such thing. They tell her that hell awaits her.

This is a well known ballad in Scotland, England, and America. There are also related versions in other countries, most notably Germany. In the German song, the children appear to a bride at her wedding and she denies having had them, wishing the devil would take her if it was true. So the devil comes and snatches her up.

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Illustration by Arthur Rackham for “Some British Ballads” (1919)

I probably don’t need much of an explanation for why this is so disturbing to me. Acts of violence are harder to bear when done to infants and children. The way their ghosts appear to her also makes my skin crawl. The song has little sympathy for her. It was probably meant to impart a moral lesson to young girls. The Birmingham singer Cecilia Costello, born in the 1880s, recalled her father putting her on his knee and singing it to her with the admonition that she was not to act so. Modern singers have made note of the difficulties of the woman, however, living in a time where postpartum depression was not understood and where if her illegitimate birth was to be made public she could be disowned and exiled. Historians have noted that such infanticides were probably quite common in the past, but little reported for obvious reasons. As horrified as I am by her actions I do feel something for her.

My preferred version of the song (though I rarely listen to it) is by the New Zealand band Lothlórien. It is grim and matter of fact about the subject matter

I don’t have much more to say except that I’m not against making songs about such awful things. In fact, I believe in the capability of music to help us face the harrowing aspects of life. It’s just that sometimes I really don’t like it.

Ballad Text

Internet Sacred Text Archive

My Favorite Recordings

Lothlórien – YouTube|Spotify

Appalachian Celtic Consort – YouTube| Spotify

Shirley Collins – YouTube| Spotify

Lizzie Higgins – YouTube| Spotify

Lady Isabel and the Elf Knight (4)

I read an article recently about the surge in popularity of “true crime” stories and the fan bases they’ve built up. From Netflix shows like “Mindhunter” to podcasts like “My Favorite Murder” there are any number of examples. The article posits several theories for why women especially seem to love the genre – they want to avoid becoming victims, there’s a dark allure to masculine evil, etc. Regardless of ebbs and flows in pop culture, crime stories have been around for a while. And why wouldn’t we be fascinated by them? They offer glimpses of human depravity and restore our faith in justice. My mom and sister love British detective shows like “Midsomer Murders” (there’s a joke that if you went off of British TV you’d assume rural England has a higher homicide rate than war-torn Syria).

“Lady Isabel and the Elf Knight” (also “The Outlandish Knight” or “May Colven”) is an older example of such a story in ballad form. Just how old? That’s tough to say. It holds the distinction of being perhaps the most wide ranging Child Ballad with versions in Germany, Portugal, France, Poland, etc. The oldest version we are aware of is from the Netherlands – “Heer Halewijn” – dating to the 13th Century. The story is much older though with elements from pre-Christian Germanic mythology. How cool is that? A song that lived through the viking raids, the terror of the Black Death, religious reformations, the Industrial Revolution upending the old order, and it still continued to hold meaning. Hearing it is like holding an ancient coin and wondering what brought it to you – which is something I at least feel overawed by!

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“The Ballad of May Colven” by Arthur Rackham

On to the story. Though there are hundreds of variations the ones I’ll focus on are popular in Britain and the Anglo world. A young lady is approached in her home by a knight (or elf-knight in older versions) who offers to spirit her away to his lands and marry her. She agrees and takes some valuables with her at his bidding. After riding a while he bids her dismount and reveals his intention to drown her in the sea with the other maidens he has seduced. The heroine, however, manages to trick her assailant usually by singing him to sleep or bidding him turn around while she disrobes. She then either skewers him with his own sword or grabs him by the waist and throws him into the sea. She proceeds to taunt him over this reversal of fortune.

‘Lie there, lie there, you false-hearted man,

Lie there instead of me;

Six pretty maids have you drowned here,

And the seventh has drowned thee.’

In some versions she returns home and a bird threatens to tell her parents what she’s done but she bribes it into silence. I’m not entirely sure why she feels like she needs to cover up the event. Perhaps she feels guilty or humiliated for allowing herself to be seduced.

This feels like the kind of ballad mothers would sing to their daughters as a warning not to let strange men beguile them. The amount of border balladry that concerns women outsmarting or simply outfighting predatory men surely speaks to the heavy contributions of women in general to this sort of music. It doesn’t seem like subject matter that would endure long in a purely masculine environment. It also speaks to the often grim realities of gender relations. Have things gotten better? I think so. Are the themes and power dynamics alien to our modern world? Definitively no.

My favorite rendition of this ballad is by Lisa Theriot. I would really encourage you to check out the links to other versions below, however. It was quite difficult to select a favorite this time.

One of the things I love most about this ballad is how you can see the pagan, supernatural elements get replaced by more realistic imagery over the centuries. The elf-knight enchanting maidens with a magic horn is replaced by a sinister though charming man. The maiden overcomes her would-be-murderer by songs or sleep charms in earlier versions and by clever thinking in more recent ones. And the ending with the sentient bird was usually left out by Victorian times. These changes, of course, reflect a changing worldview where spiritual forces were superseded as the governing order by mechanistic, natural laws.

Ballad Text

Internet Sacred Text Archive

My Favorite Recordings

Lisa Theriot – YouTube | Spotify

Danú – YouTube | Spotify

Carla Gover – YouTube | Spotify

Kate Rusby – YouTube | Spotify

Custer LaRue – YouTube | Spotify

Poor Old Horse – YouTube | Spotify

Tam Lin (39)

In order to better understand the actions, fears, and motivations of pre-modern people it is crucial not to underestimate belief in the supernatural. Several hundred years ago we began to understand our world as a collection of mechanical processes obeying immutable natural laws. Before that, people – no less curious about the world around them – saw things in more human terms. A raging storm meant God was angry. A tumor might be cosmic justice for a crime you committed. Mischievous spirits played tricks on children.

The Puritans, for instance, were perhaps the best educated people of their time – some of the first to instate compulsory education and founders of the best universities in the world today (Harvard, Yale). But in the 1600s you’d be hard pressed to find any of them, high or low, who didn’t believe unicorns ranged the hills of Massachusetts and mermaids swam off Cape Cod.

We might scoff at these antiquated beliefs but we’d be fooling ourselves to deny there’s an allure to them. That fascination with mythology, fantasy, and fairy tales helps explain the enduring popularity of “Tam Lin”, one of the best known of the Child Ballads.

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Illustration by Julia Menshikova

The story is centered around a young maiden who is warned against venturing into the woods of Carterhaugh (a real place in Scotland). The woods are guarded by the mysterious Tam Lin. As spirited as any Scottish heroine, she defies the warning, enters the woods, and is at once accosted by Tam Lin, a magical elf, who forcefully takes her virginity and makes her pregnant. Afterwards, she interrogates him and learns he was once a man but has become enslaved by the Queen of Fairies.

Now here is one of the more difficult parts for a modern audience to understand. Rape is a common occurrence in border balladry but the crime is not so much that it involves violence but sex with no intention of marriage. The solution is therefore the same as it was for consensual extra-marital sex – a forced marriage. Strangely, the woman is usually the one who attempts to force this, sometimes by going to the King who declares that if her assailant is married he shall be hanged, and if he is single they shall be wed. Both were seen as her receiving justice.

“Tam Lin” follows this same plot line but instead of Tam Lin not wishing to marry because of general male wantonness, he is held by a magic spell which the heroine must break. He informs her that the Queen of Fairies makes a tithe or sacrifice to Hell every seven years and he is worried that this time it will be him. The ritual is to take place on Halloween, believed to be an especially important day in paganism and devil-worship.

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‘Tam Lin, The Escape’ by Joanna Barnum

When the day arrives, the young woman hides where Tam Lin told her he would be. The Queen and her troupe arrive, at which point the heroine grabs Tam Lin and rides off with him. The Fairy Queen turns Tam Lin into a variety of objects from a snake to a wolf to a fiery coal but she clings to him until he is finally turned into a naked man and the spell is broken. The ballad ends with the Queen of Fairies mourning her loss.

I’ve always found it a curious choice to end on a note of loss instead of triumph. The Queen of Fairies is undoubtedly meant to be the villain of the piece but her distress at the end almost humanizes her. I say almost because her words about what she should have done are pretty creepy.

‘Had I kend [known], Thomas,’ she says,

‘A lady wad hae borrowd thee,

I wad hae taen [taken] out thy twa [two] grey een [eyes],

Put in twa een o tree [“eyes of tree” or tree knots].

 

‘Had I but kend, Thomas,’ she says,

‘Before I came frae hame [home],

I had taen out that heart o flesh,

Put in a heart o stane [stone].’

The wish to have replaced his eyes with wooden knots is probably, according to Child, to prevent Tam Lin from being able to recognize fairy folk. Humans were not supposed to be able to see them but Tam Lin had probably been granted this gift when he was abducted.

My favorite rendition of this ballad is by Steeleye Span, a folk-rock group that was an important part of the British folk revival scene in the 60s and 70s. Their take on the song contains three sections, each with its own beautiful melody.

Perhaps what I love most about this ballad is its melding of real issues with fantasy. Assault and rape were and continue to be frustratingly common. Cults and human sacrifice may not be so common but falling in with wicked people and feeling trapped is as human as it gets. Entwining these issues with the supernatural, I think, can give us a way to process our fears and emotions – a sort of catharsis. In the songs we can be heroic and outwit those who would do us harm even if it doesn’t always turn out like that in reality.

Ballad Text

Internet Sacred Text Archive

My Favorite Recordings

Steeleye Span – YouTube | Spotify

Moira Craig – YouTube | Spotify

Holly Tannen – YouTube | Spotify

Anais Mitchell and Jefferson Hamer – YouTube | Spotify

The Trooper and the Maid (299)

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Canadian folk band The Duhks

“The Trooper and the Maid” (or “The Light Dragoon”) tells the story of an eager young woman who meets her soldier sweetheart one evening and plies him with food and drink until they finally fall into bed together. They’re awakened the next morning by trumpets and the sounds of the soldier’s regiment departing. As he hurries to join them, the woman ask him when he’ll be back to marry her and be her “bairnie’s” (Scots for “baby’s”) daddy. He responds with a series of poetic put-offs – “when cockle shells grow silver bells” or “when apples trees grow in the seas” – that indicate it will never happen.

The theme of youthful love and seduction is about as common a theme as you can come across in Child Ballads – or probably most genres of music past and present for that matter. The more unusual element is the woman playing the role of seducer. This fact was so off-putting to one collector, the Rev. Baring-Gould, that he rewrote it with the roles swapped.

My favorite rendition of this is by the Canadian folk band The Duhks.

One of the things I love so much about the Child Ballads is their preservation of the female perspective. It’s a testament both to their status as “low art” that lacked the kind of gate-keeping present in loftier institutions and the critical role of women in preserving oral folk traditions. So many of these songs were preserved simply because mothers would sing them to their children.

Most versions of the song are Scottish in origin, though some exist in England and North America. This is especially apparent in the heavily Scots inflected lyrics Child records.

‘O when will we twa meet again?

Or when will you me marry?’

‘When rashin rinds grow gay gowd rings,

I winna langer tarry.’

As progressive or perhaps just lascivious as the ballad is in some ways it ends with a sharp conservative lesson for the woman. Don’t trust men, even if they wear dashing uniforms, and don’t let your passions get the better of you.

As difficult as being a single mother might be today it surely doesn’t compare to the early 19th century. And, honestly, for me it’s a good reminder that as easy as it might be to mock past puritanical attitudes, actions carried more weight back then and sex – mostly for women – could have heavy consequences.

That pull between passion and practicality, is wonderfully played out here. It’s hard not to feel for the maid’s predicament.


Ballad Text

Internet Sacred Text Archive

My Favorite Recordings

The Duhks – YouTube | Spotify

Malinky – YouTube | Spotify

North Sea Gas – Spotify

The Claire Hastings Band – YouTube

Ewan MacColl & Peggy Seeger – YouTube | Spotify