Note 65 — 117 A GEST OF ROBYN HODE

The reasoning, in the instance of Robin Hood, has been signally loose and incautious; still, the general conclusion finds ready acceptance with mythologists, on one ground or another, and deductions are made with the steadiness of a geometer. Robin Hood, being one of the “solar heroes,” “has his faint reflection in Little John, who stands to him in the same relation as Patroclus to Achilles,” etc. “Maid Marian will therefore be the dawn-maiden, to be identified with Briseis,” etc. “Friar Tuck is one of the triumvirate who appear also in the Cloudesly and Tell legends,” etc. And again, by an interpreter of somewhat different views: “though a considerable portion of this story is ultimately derived from the great Aryan sun-myth, there is the strongest reason for believing that the Anglian Hód was not originally a solar personage, but a degraded form of the God of the Wind, Hermes-Woden. The thievish character of this divinity explains at once why his name should have been chosen as the popular appellation of an outlaw chief.” (The Academy, XXIV, 250, 384.)

The Potter in the later Play of Robin Hood (not in the corresponding ballad) wears a rose garland on his head. So does a messenger in the history of Fulk Fitz Warine, Wright, p. 78, not to mention other cases referred to by Ritson, Robin Hood, II, 200, ed. 1832. Fricke, Die Robin-Hood Balladen, p. 55, surmises that the rose garland worn by the Potter may be a relic of the strife between Summer and Winter; and this view, he suggests, would tend to confirm “the otherwise well-grounded hypothesis” that Robin Hood is a mythological personage.