Essays in the Study of Folk-Songs (1886) Part 14

Wie herrlich die Sonne dort untergeht, So stirbt ein Held! Anbetungswurdig!

When we were young, were not our hearts stirred to their inmost depths by this?

The love-songs of Bova include one composed by a young man who had the ill-luck to get into prison. "Remember," he says, "the words I spoke to thee when we were seated on the gra.s.s; for the love of Christ, remember them, so as not to make my life a torment. Think not that I shall stay in here for ever; already I have completed one day. But if it should happen that thou art forgetful of my words, beyond a doubt this prison awaits me!" The singer seems to wish it to be inferred that his line of conduct in the given case will be such as to ent.i.tle him to board and lodging at the expense of the state for the rest of his days. In times still recent, prisoners at Bova could see and be seen, and hear and be heard, through the bars. Thus the incarcerated lover had not to wait long for an answer, which must have greatly relieved his mind: "The words that thou didst say to me on the tender gra.s.s, I remember them--I forget them not. I would not have thee say them over again; but be sure I love thee. Night and day I go to church, and of Christ I ask this grace: 'My Christ, make short the hours--bring to me him whom I love!'"

The Greeks have a crafty proverb, "If they see me I laugh; but if not, I rob and run." A Graeco-Italic word[1], _maheri_, or "poignard," has been suggested as the origin of _Mafia_, the name of one of the two great organisations for crime which poison the social atmosphere of southern Italy. The way of looking upon an experience of the penalties of the law, not as a retribution or a disgrace, but as a simple mischance, still prevails in the provinces of the ex-kingdom of Naples. "The prisons," says a Calabrian poet, "are made for honest men." Yet the people of Calabria are rather to be charged with a confusion of moral sense than with a completely debased morality. What has been said of the modern Greek could with equal truth be said of them, whether Greeks or otherwise: put them upon their point of honour and they may be highly trusted. At a date when, in Sicily, no one went unarmed, it was the habit in Calabria to leave doors and windows unfastened during an absence of weeks or months; and it is still remembered how, after the great earthquake of 1783, five Calabrians who happened to be at Naples brought back to the treasury 200 ducats (received by them out of the royal bounty) on learning, through private sources, that their homesteads were safe. The sort of honesty here involved is not so common as it might be, even under the best of social conditions.

In that year of catastrophe--1783--it is more than possible that some of the Greek-speaking communities were swallowed up, leaving no trace behind. Calabria was the theatre of a series of awful transformation scenes; heroism and depravity took strange forms, and men intent on pillage were as ready to rush into the tottering buildings as men intent on rescue. A horrid rejoicing kept pace with terror and despair. In contrast to all this was the surprising calmness with which in some cases the ordeal was faced. At Oppido, a place originally Greek, a pretty young woman, aged nineteen years, was immured for thirty hours, and shortly after her husband had extricated her she became a mother. Dolomieu asked what had been her thoughts in her living tomb; to which she simply answered, "I waited." The Prince of Scilla and four thousand people were swept into the sea by a single volcanic wave. Only the mountains stood firm. Bova, piled against the rock like a child's card-city, suffered no harm, whilst the most solid structures on the sh.o.r.e and in the plain were pitched about as ships in a storm. Still, in the popular belief the whole mischief was brewed deep down in the innermost heart of Aspromonte. It may be that the theory grew out of the immemorial dread inspired by the Bitter Mount--a dread which seems in a way prophetic of the dark shadow it was fated to cast across the fair page of Italian redemption.

A thousand years ago every nook and cranny in the Calabrian mountains had its Greek hermit. Now and then one of these anchorites descended to the towns, and preached to flocks of penitents in the Greek idiom, which was understood by all. Under Byzantine rule the people generally adhered to the Greek rite; nor was it without the imposition of the heavy hand of Rome that they were finally brought to renounce it. As late as the sixteenth century the liturgies were performed in Greek at Rossano, and perhaps much later in the hill-towns, where there are women who still treasure up sc.r.a.ps of Greek prayers. Greek, in an older sense than any attached to the ritual of the Eastern Church, is the train of thought marked out in this line from a folk-song of Bova: "O Juro pu en chi jerusia" ("The Lord who hath not age"). The Italian imagines the Creator as an old man; witness, to take only one example, the frescoes on the walls of the Pisan Campo Santo. A Tuscan proverb, which means no evil, though it would not very well bear translating--"Lascia fare a Dio che e Santo Vecchio"--shows how in this, as in other respects, Italian art is but the concrete presentation of Italian popular sentiment. The grander idea of "a Divine power which grows not old" seems very like an exotic in Italy.

Without yielding too much to the weakness of seeking a.n.a.logies, one other coincidence may be mentioned in pa.s.sing. The Greek mother soothes her crying child by telling him that "the wild doves drink at the _holy sea_." This "ago Thala.s.sia" recalls the [Greek: hals dia] of the greatest folk-poet who ever lived. _Thala.s.sia_ is now replaced in ordinary conversation by the Italian _mare_; indeed, in Terra d'Otranto it is currently supposed to be the proper name of a saint.

The next step would naturally lead to the establishment of a cult of St Thala.s.sia; and this may have been the kind of way in which were established a good many of those cults that pa.s.s for evidences of nature-worship.

The language of the Graeco-Calabrian songs, mixed though it is with numberless Calabrese corruptions, is still far more Greek than the actual spoken tongue. So it always happens; poetry, whether the highest or the lowest, is the shrine in which the purer forms of speech are preserved. The Greeks of Calabria are at present bi-lingual, reminding one of Horace's "Ca.n.u.sini more bilinguis." It is a comparatively new state of things. Henry Swinburne says that the women he saw knew only Greek or "Albanese," as he calls it, which, he adds, "they p.r.o.nounce with great sweetness of accent." The advance of Calabrese is attended by the decline of Greek, and a systematic examination of the latter has not been undertaken a moment too soon.

The good work, begun by Domenico Comparetti and Giuseppe Morosi, is being completed by professor Astorre Pellegrini, who has published one volume of _Studi sui dialetti Greco-Calabro di Bova_, which will be followed in due course by a second instalment. I am glad to be able to record my own debt to this excellent and most courteous scholar.

He informs me that he hopes to finish his researches by a thorough inspection of the stones and mural tablets in Calabrian graveyards.

The dead have elsewhere told so much about the living that the best results are to be antic.i.p.ated.

It need scarcely be said that the leavings of the past in the southern extremity of Italy are not confined to the narrow s.p.a.ce where a Greek idiom is spoken. There is not even warrant for supposing them to lie chiefly within that area. The talisman which the hunter or brigand wears next to his heart, believing that it renders him invulnerable; the bagpipe which calls the sheep in the hills, and which the wild herds of swine follow docilely over the marshes; the f.a.ggot which the youth throws upon his mother's threshold before he crosses it after the day's toil; the kick, aimed against the house door, which signifies the last summons of the debtor; the shout of "Barca!" raised by boys who lie in wait to get the first glimpse of the returning fishing fleet, expecting largess for the publication of the good news; the chaff showered down by vine-dressers upon bashful maids and country lads going home from market; the abuse of strangers who venture into the vineyards at the vintage season--these are among the things of the young world that may be sought in Calabria.

Other things there are to take the mind back to the time when the coins the peasant turns up with his hoe were fresh from the mint at Locri, and when the mildest of philosophies was first--

... dimly taught In old Crotona;

wild flowers as sweet as those that made Persephone forsake the plain of Enna; maidens as fair as the five beautiful virgins after whom Zeuxis painted his _Helen_; gra.s.shoppers as loudly chirping as the "cricket" that saved the prize to Eunomus; and, high in the transparent air, the stars at which Pythagoras gazed straining his ears to catch their eternal harmonies.

[Footnote 1: In cla.s.sical Greek, [Greek: machaira].]

FOLK SONGS OF PROVENCE.

On a day in the late autumn it happened to me to be standing at a window looking down into an untidy back street at Avignon. It was a way of getting through the hours between a busy morning and a busy evening--hours which did not seem inclined to go. If ever man be tempted to upbraid the slowness of the flight of time, it is surely in the vacant intervals of travel. The prospect at the window could hardly be called enlivening; by-and-by, however, the dulness of the outlook was lessened a little. The sounds of a powerful and not unmusical voice came along the street; people hastened to their doors, and in a minute or so a young lame man made his appearance. He was singing Provencal songs. Here was the last of the troubadours!

If it needed some imagination to see in this humble minstrel the representative of the courtly adepts in the gay science, still his relationship to them was not purely fanciful. The itinerant singer used to be the troubadour of the poor. No doubt his more ill.u.s.trious brother grudged him the name. "I am astonished," said Giraud Riquier to Alfonso of Aragon, "that folks confound the troubadours with those ignorant and uncouth persons who, as soon as they can play some screeching instrument, go through the streets asking alms and singing before a vile rabble;" and Alfonso answered that in future the n.o.ble appellation of "joglaria" should be granted no longer to mountebanks who went about with dancing dogs, goats, monkeys, or puppets, imitating the song of birds, or for a meagre pittance singing before people of base extraction, but that they should be called "bufos,"

as in Lombardy. Giraud Riquier was not benevolently inclined when he embodied in verse his protest and the King's endors.e.m.e.nt of it; yet his words now lend an ancient dignity to the cla.s.s they were meant to bring into contempt. The lame young man at Avignon had no dancing dogs, nor did he mimic the song of birds--an art still practised with wonderful skill in Italy.[1] He helped out his entertainment by another device, one suitable to an age which reads; he sold printed songs, and he presented "letters." If you bought two sous' worth of songs you were ent.i.tled to a "letter." It has to be explained that "letters" form a kind of fortune-telling, very popular in Provence. A number of small sc.r.a.ps of paper are attached to a ring; you pull off one at hazard, and on it you find a full account of the fate reserved to you. Nothing more simple. As to the songs, loose sheets containing four or five of them are to be had for fifteen centimes. I have seen on the quay at Ma.r.s.eilles an open bookstall, where four thousand of these songs are advertised for sale. Some are in Provencal, some in French; many are interlarded with prose sentences, in which case they are called "cansounetto eme parla." Formerly the same style of composition bore the name of _cantefable_. The subjects chosen are comic, or sentimental, or patriotic, or, again, simply local. There is, for example, a dialogue between a proprietor and a lodger.

"Workman, why are you always grumbling?" asks the "moussu," who speaks French, as do angels and upper-cla.s.s people generally in Provencal songs. "If your old quarters are to be pulled down, a fine new one will be built instead. Ere long the town of Ma.r.s.eilles will become a paradise, and the universe will exclaim, 'What a marvel! Fine palaces replace miserable hovels!'" For all that, replies the workman in Provencal patois, the abandonment of his old quarter costs a pang to a child _deis Carmes_ (an old part of Ma.r.s.eilles, standing where the Greek town stood). It was full of attraction to him. There his father lived before him; there his friends had grown with him to manhood; there he had brought up his children, and lived content. The proprietor argues that it was far less clean than could be wished--there was too much insectivorous activity in it. He tells the workman that he can find a lodging, after all not very expensive, in some brand-new building outside the town; the railway will bring him to his work. Unconvinced, the workman returns to his refrain, "Regreterai toujour moun vieil Marso." If the rhymes are bad, if the subject is prosaic, we have here at least the force of a fact pregnant with social danger. Is it only at Ma.r.s.eilles that the grand improvements of modern days mean, for the man who lives by his labour, the break-up of his home, the destruction of his household G.o.ds, the dispersion of all that sweetened and hallowed his poverty? The songs usually bear an author's name; but the authors of the original pieces, though they may enjoy a solid popularity in Provence, are rarely known to a wider fame. One of them, M. Marius Feraud, whose address I hold in my hands, will be happy to compose songs or romances for marriages, baptisms, and other such events, either in Provencal or in French, introducing any surname and Christian name indicated, and arranging the metre so as to suit the favourite tune of the person who orders the poem.

Street ditties occupy an intermediate place between literate and illiterate poesy. Once the repertory of the itinerant _bufo_ was drawn from a source which might be called popular without qualifying the term. With the pilgrim and the roving apprentice he was a chief agent in the diffusion of ballads. Even now he has a right to be remembered in any account of the songs of Provence; but, having given him mention, we must leave the streets to go to the well-heads of popular inspiration--the straggling village, the isolated farm, the cottage alone on the byeway.

When in the present century there was a revival of Provencal literature, after a suspension of some five hundred years, the poets who devoted their not mean gifts to this labour of love discerned, with true insight, that the only Provencal who was still thoroughly alive was the peasant. Through the long lapse of time in the progress of which Provence had lost its very name--becoming a thing of French departments--the peasant, it was discovered, had not changed much; acting on which discovery, the new Provencal school produced two works of a value that could not have been reached had it been attempted either to give an archaic dress to the ideas and interests of the modern world, or to galvanise the dry bones of mediaeval romance into a dubious animation. These works are _Mireio_ and _Margarido_. Mistral, with the idealising touch of the imaginative artist, paints the Provence of the valley of the Rhone, whilst Marius Trussy photographs the ruder and wilder Provence of mountain and torrent. Taken together, the two poems perfectly ill.u.s.trate the _Wahrheit und Dichtung_ of the life of the people whose songs we have to study.

Since there is record of them the Provencals have danced and sung.

They may be said to have furnished songs and dances to all France, and even to lands far beyond the border of France. A French critic relates how, when he was young, he went night after night to a certain theatre in Paris to see a dance performed by a company of English pantomimists. The dancers gradually stripped a staff, or may-pole, of its many-coloured ribbons, which became in their hands a sort of moving kaleidoscope. This, that he thought at the time to be an exclusively English invention, was the old Provencal dance of the _olivette_. In the Carnival season dances of an a.n.a.logous kind are still performed, here and there; by bands of young men, who march in appropriate costume from place to place, led by their harlequin and by a player on the _galooube_, the little pipe which should be considered the national instrument of Provence. Harlequin improvises couplets in a sarcastic vein, and the crowd of spectators is not slow to apply each sally to some well-known person; whence it comes that Ash Wednesday carries a sense of relief to many worthy individuals. May brings with it more dances and milder songs. Young men plant a tree, with a nosegay atop, before their sweethearts' doors, and then go singing--

Lou premier jour de mai, O Diou d'eime!

Quand tout se renouvelo Rossignolet!

Quand tout se renouvelo.

The great business of the month is sheep-shearing, a labour celebrated in a special song. "When the month of May comes, the shearers come: they shear by night, they shear by day; for a month, and a fortnight, and three weeks they shear the wool of these white sheep." When the shearers go, the washers come; when the washers go, the carders come; then come the spinners, the weavers, the buyers, and the ragmen who gather up the bits. Across the nonsense of which it is composed the ditty reflects the old excitement caused in the lonely homesteads by the annual visit of the plyers of these several trades, who turned everything upside down and brought strange news of the world. At harvest there was, and there is yet, a great gathering at the larger farms. Troops of labourers a.s.semble to do the needful work. Sometimes, after the evening meal, a curious song called the "Reapers' Grace"

is sung before the men go to rest. It has two parts: the first is a variation on the first chapter of Genesis. Adam and _nouestro maire Evo_ are put into the Garden of Eden. Adam is forbidden to eat of the fruit of life; he eats thereof, and the day of his death is foretold him. He will be buried under a palm, a cypress, and an olive, and out of the wood of the olive the Cross will be made. The second part, sung to a quick, lively air, is an expression of goodwill to the master and the mistress of the farm, every verse ending, "Adorem devotoment Jesu eme Mario." A few years ago the harvest led on naturally to the vintage. It is not so now. The vines of Provence, excellent in themselves, though never turned to the same account as those of Burgundy or Bordeaux, have been almost completely ruined by the phylloxera. The Provencal was satisfied if his wine was good enough to suit his own taste and that of his neighbours; thus he had not laid by wealth to support him in the evil day that has come. "Is there no help?" I asked of a man of the poorer cla.s.s. "Only rain, much rain, can do good," he answered, "and," he added, "we have not had a drop for four months." The national disaster has been borne with the finest fort.i.tude, but in Provence at least there seems to be small faith in any method of grappling with it. The vines, they say, are spoilt by the attempt to submit them to an artificial deluge; so one after the other, the peasant roots them up, and tries to plant cabbages or what not. Three hundred years back the Provencals would have known what measures to take: the offending insect would have been prosecuted.

Between 1545 and 1596 there was a run of these remarkable trials at Arles. In 1565 the Arlesiens asked for the expulsion of the gra.s.shoppers. The case came before the Tribunal de l'Officialite, and Maitre Marin was a.s.signed to the insects as counsel. He defended his clients with much zeal. Since the accused had been created, he argued that they were justified in eating what was necessary to them. The opposite counsel cited the serpent in the Garden of Eden, and sundry other animals mentioned in Scripture, as having incurred severe penalties. The gra.s.shoppers got the worst of it, and were ordered to quit the territory, with a threat of anathematizatiom from the altar, to be repeated till the last of them had obeyed the sentence of the honourable court.

One night in the winter of 1819 there was a frost which, had it been a few times repeated, would have done as final mischief to the olives as the phylloxera has done to the vines. The terror of that night is remembered still. Corn, vine, and olive--these were the gifts of the Greek to Provence, and the third is the most precious of all. The olive has here an Eastern importance; the Provencals would see a living truth in the story of how the trees said unto it, "Reign thou over us." In the flowering season the slightest sharpness in the air sends half the rural population bare-foot upon a pilgrimage to the nearest St Briggitte or St Rossoline. The olive harvest is the supreme event of the year. It has its song too. In the warm days of St Martin's summer, says the late Damase Arbaud, some worker in the olive woods will begin to sing of a sudden--

Ai rescountrat ma mio--diluns.

It is a mere nonsense song respecting the meeting of a lover and his la.s.s on every day of the week, she being each day on her way to buy provisions, and he giving her the invariable advice that she had better come back, because it is raining. Were it the rarest poetry the effect could be hardly more beautiful than it is. When the first voice has sung, "I met my love ..." ascending slowly from a low note, the whole group of olive-gatherers take it up, then the next, and again the next, till the country-side is made all musical by the swell and fall of sound sent forth from every grey coppice; and even long after the nearer singers have ceased, others unseen in the distance still raise the high-pitched call, "Come back, my love, come back! ... come back!"

On the first of November it is customary in Provence for families to meet and dine. The fruits of the earth are garnered, the year's business is over and done. The year has brought perhaps new faces into the family; very likely it has taken old faces away. Towards evening the bells begin to toll for the vigil of the feast of All Souls. Tears come into the eyes of the older guests, and the children are hurried off to bed. Why should they be present at this letting loose of grief?

To induce them to retire with good grace, they are allowed to take with them what is left of the dessert--chestnuts, or grapes, or figs.

The child puts a portion of his spoils at the bottom of his bed for the _armettes_: so are called the spirits of the dead who are still in a state of relation with the living, not being yet finally translated into their future abode. Children are told that if they are good the _armettes_ will kiss them this night; if they are naughty, they will scratch their little feet.

The Provencal religious songs, poor though they are from a literary point of view, yet possess more points of interest than can be commonly looked for in folk-songs which treat of religion. They contain frequent allusions to beliefs that have to be sought either in the earliest apocryphal writings of the Christian aera, or in the lately unearthed records of rabbinical tradition. Various of them have regard to what is still, as M. Lentheric says, "one of the great popular emotions of the South of France"--the reputed presence there of Mary Magdalene. M. Lentheric is convinced that certain Jewish Christians, flying from persecution at home, did come to Provence (between the ports of which and the East there was constant communication) a short time after the Crucifixion. He is further inclined to give credit to the impression that Mary Magdalene and her companions were among these fugitives. I will not go into the reasons that have been urged against the story by English and German scholars; it is enough for us that it is a popular credence of very ancient origin. One side issue of it is particularly worth noting. A little servant girl named Sara is supposed to have accompanied the Jewish emigrants, and her the gypsies of Provence have adopted as their patroness. Once a year they pay their respects to her tomb at Saintes Maries de la Mer. This is almost the only case in which the gypsy race has shown any disposition to identify itself with a religious cultus.

The fairy legend of Tarascon is another offshoot from the main tradition. "Have you seen the Tarasque?" I was asked in the course of a saunter through that town one cold morning between the hours of seven and eight. It seemed that the original animal was kept in a stall. To stimulate my anxiety to make its acquaintance I was handed the portrait of a beast, half hedgehog, half hippopotamus, out of whose somewhat human jaw dangled the legs of a small boy. Later I heard the story from the lips of the sister of the landlord at the primitive little inn; much did it gain from the vivacious grace of the narrator, in whom there is as surely proof positive of a Greek descent as can be seen in any of the more famous daughters of Arles. "When the friends of our Lord landed in Provence, St Mary Magdalene went to Sainte Baume, St Lazarus to Ma.r.s.eilles, and St Martha came here to Tarascon. Now there was a terrible monster called the Tarasque, which was desolating all the country round and carrying off all the young children to eat. When St Martha was told of the straits the folks were in, she went out to meet the monster with a piece of red ribbon in her hand. Soon it came, snorting fire out of its nostrils; but the saint threw the red ribbon over its neck, and lo! it grew quite still and quiet, and followed her back into the town as if it had been a good dog. To keep the memory of this marvel, we at Tarascon have a wooden Tarasque, which we take round the town at Whitsuntide with much rejoicing. About once in twenty years there is a very grand _fete_ indeed, and people come from far, far off. I have--naturally--seen this grand celebration only once." A gleam of coquetry lit up the long eyes: our friend clearly did not wish to be supposed to have an experience ranging over too long a period. Then she went on, "You must know that at Beaucaire, just there across the Rhone, the folks have been always ready to die of jealousy of our Tarasque. Once upon a time they thought they would have one as well as we; so they made the biggest Tarasque that ever had been dreamt of. How proud they were!

But, alas! when the day came to take it round the town, it was found that it would not come out of the door of the workshop! Ah! those dear Beaucairos!" This I believe to be a pure fable, like the rest; to the good people of Tarascon it appears the most pleasing part of the whole story. My informant added, with a merry laugh, "There came this way an Englishman--a very sceptical Englishman. When he heard about the difficulty of the Beaucairos he asked, 'Why did they not have recourse to St Martha?'"

As I have strayed into personal reminiscence, the record of one other item of conversation will perhaps be allowed. That same morning I went to breakfast at the house of a Provencal friend to meet the ablest exponent of political positivism, the Radical deputy for Montmartre.

Over our host's strawberries (strawberries never end at Tarascon) I imparted my newly acquired knowledge. When it came to the point of saying that certain elderly persons were credibly stated to have preserved a lively faith in the authenticity of the legend, M.

Clemenceau listened with a look of such unmistakable concern that I said, half amused, "You do not believe much in poetry?" The answer was characteristic. "Yes, I believe in it much; but is it necessary to poetry that the people should credit such absurdities?" Is it necessary? Possibly Marius Trussy, who inveighs so pa.s.sionately against "lou progre," would say that it is. Anyhow the Tarasques of the world are doomed; whether they will be without successors is a different question. Some one has said that mankind has always lived upon illusions, and always will, the essential thing being to change the nature of these illusions from time to time, so as to bring them into harmony with the spirit of the age.

Provencal folk-songs have but few a.n.a.logies with the literature which heedlessly, though beyond recall, has been named Provencal. The poetry of the Miejour was a literary orchid of the fabulous sort that has neither root nor fruit. A chance stanza, addressed to some high-born Blancoflour, finds its way occasionally into the popular verse of Provence with the marks of lettered authorship still clinging to it; but further than this the resemblance does not go. The love poets of the people make use of a flower language, which is supposed to be a legacy of the Moors. Thyme accompanies a declaration; the violet means doubt or uneasiness; rosemary signifies complaint; nettles announce a quarrel. The course of true love nowhere flows less smoothly than in old Provence. As soon as a country girl is suspected of having a liking for some youth, she is set upon by her family as if she were guilty of a monstrous crime. A microscopic distinction of rank, a divergence in politics, or a deficiency of money will be s.n.a.t.c.hed as the excuse for putting the lover under the ban of absolute proscription. From the inexplicable obstacles placed in the way of lovers it follows that a large proportion of Provencal marriages are the result of an elopement. The expedient never fails; Provencal parents do not lock up their runaway daughters in convents where no one can get at them. The delinquents are married as fast as possible.

What is more, no evil is thought or spoken of them. To make a.s.surance doubly sure, a curious formality is observed. The girl calls upon two persons, secretly convened for the purpose, to bear witness that she carries off her lover, who afterwards protests that his part in the comedy was purely pa.s.sive. In less than twenty years the same drama is enacted with Margarido, the daughter, in the _role_ of Mario the mother.

L'herbo que grio Toujours reverdilho; L'herbo d'amour Reverdilho toujours.

The plant of love grows where there are young hearts; but how comes it that middle-aged hearts turn inevitably to cast iron? There is one song which has the right to be accepted as the typical love-song of Provence. Mistral adapted it to his own use, and it figures in his poem as the "Chanson de Majali." My translation follows as closely as may be after the popular version which is sung from the Comtat Venaissin to the Var:

Margaret! my first love, Do not say me nay!

A morning music thou must have, A waking roundelay.

--Your waking music irks me, And irk me all who play; If this goes on much longer I'll drown myself one day.

--If this goes on much longer, And thou wilt drown one day, Why, then a swimmer I will be, And save thee sans delay.

--If then a swimmer thou wilt be, And save me sans delay, Then I will be an eel, and slip From 'twixt thy hands away.

--If thou wilt be an eel, and slip From 'twixt my hands away, Why, I will be the fisherman Whom all the fish obey.

--If thou wilt be the fisherman Whom all the fish obey, Then I will be the tender gra.s.s That yonder turns to hay.

--If thou wilt be the tender gra.s.s That yonder turns to hay, Why, then a mower I will be, And mow thee in the may.

--If thou a mower then wilt be, And mow me in the may, I, as a little hare, will go In yonder wood to stray.

--If thou a little hare wilt go In yonder wood to stray, Then will I come, a hunter bold, And have thee as my prey.

--If thou wilt come a hunter bold To have me as thy prey, Then I will be the endive small In yonder garden gay.

--If thou wilt be the endive small In yonder garden gay, Then I will be the falling dew, And fall on thee alway.

--If thou wilt be the falling dew, And fall on me alway, Then I will be the white, white rose On yonder th.o.r.n.y spray.

--If thou wilt be the white, white rose On yonder th.o.r.n.y spray, Then I will be the honey bee, And kiss thee all the day.

--If thou wilt be the honey bee, And kiss me all the day, Then I will be in yonder heaven The star of brightest ray.

--If thou wilt be in yonder heaven The star of brighest ray, Then I will be the dawn, and we Shall meet at break of day.

--If thou wilt be the dawn, so we May meet at break of day, Then I will be a nun professed, A nun of orders grey.

--If thou wilt be a nun professed, A nun of orders grey, Then I will be the prior, and thou To me thy sins must say.