Part 3 (1/2)

and then follows a collection of twenty-five songs, some of which are genuine Christmas carols, as one now understands the word.{26}

A carol, in the modern English sense, may perhaps be defined as a religious song, less formal and solemn than the ordinary Church hymn--an expression of popular and often nave devotional feeling, a thing intended to be sung outside rather than within church walls. There still linger about the word some echoes of its original meaning, for ”carol”

had at first a secular or even pagan significance: in twelfth-century France it was used to describe the amorous song-dance which hailed the coming of spring; in Italian it meant a ring- or song-dance; while by English writers from the thirteenth to the sixteenth century it was used chiefly of singing joined with dancing, and had no necessary connection with religion. Much as the mediaeval Church, with its ascetic tendencies, disliked religious dancing, it could not always suppress it; and in Germany, as we shall see, there was choral dancing at Christmas round the cradle of the Christ Child. Whether Christmas carols were ever danced to in England

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is doubtful; many of the old airs and words have, however, a glee and playfulness as of human nature following its natural instincts of joy even in the celebration of the most sacred mysteries. It is probable that some of the carols are religious parodies of love-songs, written for the melodies of the originals, and many seem by their structure to be indirectly derived from the choral dances of farm folk, a notable feature being their burden or refrain, a survival of the common outcry of the dancers as they leaped around.

Awdlay's carols are perhaps meant to be sung by ”wa.s.sailing neighbours, who make their rounds at Christmastide to drink a cup and take a gift, and bring good fortune upon the house”{27}--predecessors of those carol-singers of rural England in the nineteenth century, whom Mr. Hardy depicts so delightfully in ”Under the Greenwood Tree.” Carol-singing by a band of men who go from house to house is probably a Christianization of such heathen processions as we shall meet in less altered forms in Part II.

It must not be supposed that the carols Awdlay gives are his own work; and their exact date it is impossible to determine. Part of his book was composed in 1426, but one at least of the carols was probably written in the last half of the fourteenth century. They seem indeed to be the later blossomings of the great springtime of English literature, the period which produced Chaucer and Langland, an innumerable company of minstrels and ballad-makers, and the mystical poet, Richard Rolle of Hampole.[23]

Through the fifteenth century and the first half of the sixteenth, the flowering continued; and something like two hundred carols of this period are known. It is impossible to attempt here anything like representative quotation; I can only sketch in

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roughest outline the main characteristics of English carol literature, and refer the reader for examples to Miss Edith Rickert's comprehensive collection, ”Ancient English Carols, MCCCC-MDCC,” or to the smaller but fine selection in Messrs. E. K. Chambers and F. Sidgwick's ”Early English Lyrics.” Many may have been the work of _goliards_ or wandering scholars, and a common feature is the interweaving of Latin with English words.

Some, like the exquisite ”I sing of a maiden that is makeles,”{29} are rather songs to or about the Virgin than strictly Christmas carols; the Annunciation rather than the Nativity is their theme. Others again tell the whole story of Christ's life. The feudal idea is strong in such lines as these:--

”Mary is quene of alle thinge, And her sone a lovely kinge.

G.o.d graunt us alle good endinge!

_Regnat dei gracia_.”{30}

On the whole, in spite of some mystical exceptions, the mediaeval English carol is somewhat external in its religion; there is little deep individual feeling; the caroller sings as a member of the human race, whose curse is done away, whose nature is exalted by the Incarnation, rather than as one whose soul is athirst for G.o.d:--

”Now man is brighter than the sonne; Now man in heven an hie shall wonne; Blessed be G.o.d this game is begonne And his moder emperesse of h.e.l.le.”{31}

Salvation is rather an objective external thing than an inward and spiritual process. A man has but to pray devoutly to the dear Mother and Child, and they will bring him to the heavenly court. It is not so much personal sin as an evil influence in humanity, that is cured by the great event of Christmas:--

”It was dark, it was dim, For men that leved in gret sin; Lucifer was all within, Till on the Cristmes day.

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There was weping, there was wo, For every man to h.e.l.l gan go.

It was litel mery tho, Till on the Cristmes day.”{32}

But now that Christ is born, and man redeemed, one may be blithe indeed:--

”Jhesus is that childes name, Maide and moder is his dame, And so oure sorow is turned to game.

_Gloria tibi domine._

Now sitte we downe upon our knee, And pray that child that is so free; And with G.o.de herte now sing we _Gloria tibi domine_.”{33}

Sometimes the religious spirit almost vanishes, and the carol becomes little more than a gay pastoral song:--

”The shepard upon a hill he satt; He had on him his tabard and his hat, His tar-box, his pipe, and his flagat; His name was called Joly Joly Wat, For he was a gud herdes boy.

Ut hoy!

For in his pipe he made so much joy.

Whan Wat to Bedlem c.u.m was, He swet, he had gone faster than a pace; He found Jesu in a simpell place, Betwen an ox and an a.s.se.

Ut hoy!