Ballads, English -- England -- Texts; Ballads, Scots -- Scotland -- Texts
Rejecting, then, as nugatory every attempt to assign Robin Hood a
definite position in history, what view shall we adopt? Are all these
traditions absolute fictions, and is he himself a pure creation of the
imagination? Might not the ballads under consideration have a basis in
the exploits of a real person, living in the forests, _somewhere_ and
at _some time_? Or, denying individual existence to Robin Hood, and
particular truth to the adventures ascribed to him, may we not regard
him as _the ideal of the outlaw class_, a class so numerous in all the
countries of Europe in the middle ages? We are perfectly contented to
form no opinion upon the subject; but if compelled to express one, we
should say that this last supposition (which is no novelty) possessed
decidedly more likelihood than any other. Its plausibility will be
confirmed by attending to the apparent signification of the name Robin
Hood. The natural refuge and stronghold of the outlaw was the woods.
Hence he is termed by Latin writers _silvaticus_, by the Normans
_forestier_. The Anglo-Saxon robber or highwayman is called a
wood-rover, _wealdgenga_, and the Norse word for outlaw is exactly
equivalent.[17] It has been often suggested that Robin Hood is a
corruption, or dialectic form, of Robin of the Wood, and when we
remember that _wood_ is pronounced _hood_ in some parts of
England,[18] (as _whoop_ is pronounced _hoop_ everywhere,) and that
the outlaw bears in so many languages a name descriptive of his
habitation, this notion will not seem an idle fancy.
Various circumstances, however, have disposed writers of learning to
look further for a solution of the question before us. Mr. Wright
propounds an hypothesis that Robin Hood was "one among the personages
of the early mythology of the Teutonic peoples;" and a German
scholar,[19] in an exceedingly interesting article which throws much
light on the history of English sports, has endeavored to show
specifically that he is in name and substance one with the god Woden.
The arguments by which these views are supported, though in their
present shape very far from convincing, are entitled to a respectful
consideration.
Public-domain text, read in full here on John Shaqi.
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