Freedom Come All Ye

Read the post in English

Scritta nel 1960 da Hamish Henderson (1919-2002) per la Marcia della Pace a Holy Loch, presso Glasgow, “Freedom Come-All-Ye”  è una canzone contro la guerra, un grido di libertà contro la schiavitù e contro l’oppressione della classe lavoratrice e delle minoranze etniche, in nome della giustizia sociale. La canzone è in scots, mentre la melodia è una marcia da ritirata per cornamusa della prima guerra mondiale, arrangiata da John MacLellan (1875-1949) che la intitolò “The Bloody Fields of Flanders”;  Henderson ebbe modo di ascoltarla nel 1944 durante la seconda guerra mondiale mentre combatteva ad Anzio. La melodia tuttavia è una vecchia aria del Perthshire già nota con il titolo di “Busk Bush Bonnie Lassie

Dick Gaughan

Lorraine McIntosh live –
Luke Kelly

 


I
Roch the wind in the clear day’s dawin
Blaws the cloods heilster-gowdie owre the bay
But there’s mair nor a roch wind blawin (1)
Thro the Great Glen o the warld the day
It’s a thocht that wad gar oor rottans
Aa thae rogues that gang gallus fresh an gay
Tak the road an seek ither loanins
Wi thair ill-ploys tae sport an play
II
Nae mair will our bonnie callants
Merch tae war when oor braggarts crousely craw (2)
Nor wee weans frae pitheid an clachan
Mourn the ships sailin doun the Broomielaw (3)
Broken faimlies in lands we’ve hairriet
Will curse ‘Scotlan the Brave’ nae mair, nae mair
Black an white ane-til-ither mairriet
Mak the vile barracks o thair maisters (4) bare
III
Sae come aa ye at hame wi freedom
Never heed whit the houdies croak for Doom (5)
In yer hoos aa the bairns o Adam
Will find breid, barley-bree an paintit rooms
When Maclean (6) meets wi’s friens in Springburn (7)
Aa thae roses an geans will turn tae blume (8)
An the black lad frae yont Nyanga (9)
Dings the fell gallows o the burghers doun.
Traduzione italiana di Carla Sassi*
I
Forte il vento nell’alba del giorno chiaro/Sovverte le nuvole via per la baia,
Ma non v’è più il vento forte che soffiava
Attraverso la grande valle del mondo.
E’ un pensiero che invoglia i nostri ratti,/I briganti che infieriscono felici e intatti,
A prendere il cammino, in cerca di luoghi nuovi/Dove godere e giocare malvagi inganni.
II
Mai più la dolce gioventù dovrà
Marciare in guerra mentre i pavidi si vantano rauchi
Né i piccoli figli della miniera e del villaggio
Piangeranno le navi che salpano via dal Broomielaw.
Famiglie divise in terre da noi razziate
Non malediranno la Scozia guerriera, mai più;
Il nero e il bianco, l’uno all’altro uniti nell’amore,
Lasceranno deserte le vili caserme dei padroni.
III
Qui venite tutti, alla casa della libertà,
Non ascoltate i corvi che invocano rauchi la fine
Nella tua casa ogni figlio di Adamo
Troverà pane e birra e mura imbiancate.
E quando John MacLean si unirà ai compagni di Springburn
Tutte le rose ed i ciliegi fioriranno,
E un fanciullo nero dal lontano Nyanga
Frantumerà le forche feroci della città.

NOTE
* (dal libro “Poeti della Scozia contemporanea” a cura di Carla Sassi e Marco Fazzini, Supernova Editore, Venezia 1992)
1) il vento del cambiamente una metafora cara al mondo politico, è il vento di protesta del popolo che rivendita il suo diritto a vivere una vita piena e dignitosa
2) sono quelli che sbraitano e fomentano la guerra a mandare avanti in prima linea i figli del popolo
3) principale arteria di Glasgow adiacente al fiume Clyde: è il molo da cui sono partite tante navi carichi di emigranti
4) il riferimento è all’apartheid in Sud Africa quando i neri vennero deportati nelle “homeland del sud” e privati di ogni diritto politico e civile.
5) Non dimentichiamo che in quegli anni la pace voleva dire protestare contro la corsa all’armamento atomico e la paura di un conflitto nucleare: il segno di pace che oggi appartiene ai simboli condivisi a livello globale fu creato nel 1958 dall’inglese Gerald Holtom per La Campagna per il disarmo nucleare (Campaign for Nuclear Disarmament, CND) : come dichiarò lui stesso, le tre linee sono la sovrapposizione delle lettere N e D – che stanno per Nuclear Disarmament – prese dall’ alfabeto semaforico. Il cerchio, invece, simboleggia la Terra.

6) John Maclean (1879 –1923), socialista scozzese, noto per la sua fiera opposizione alla prima guerra mondiale. Per questo nel 1918 fu processato per sedizione e imprigionato. Ci fu una mobilitazione popolare in suo favore e qualche mese dopo venne scarcerato. Ancora nel 1918 finì di nuovo in prigione per ostruzione al reclutamento e sedizione e di nuovo scarcerato dopo 7 mesi; i mesi in carcere hanno nuociuto alla salute di Maclean che morirà a 45 anni; il suo comunismo finì per discostarsi dai partiti laburisti scozzesi per propugnare l’indipendenza della Scozia e il ritorno all’antica struttura sociale dei clan ma su base comunista
6) quartiere della classe lavoratrice di Glasgow. Il sud della Scozia pesantemente idustrializzato a partire dalla seconda metà del 1800 trasformano Glasgow e il Clyde in un baluardo di socialisti radicali e comunisti tanto da ottenere il soprannome di “Clyde Rosso”
7) è la primavera la stagione della rinascita
8) Nyanga è una città a Città del Capo , in Sud Africa . I residenti di Nyanga sono stati molto attivi nella protesta contro le leggi dell’apartheid

The Battle of the Somme

Un’altra melodia per cornamusa sempre riconducibile alla I Guerra Mondiale, fu composta dal piper William Laurie (1881-1916) per commemorare una delle battaglie più letali, la battaglia della Somme (The Battle of the Somme) che iniziò il1 luglio 1916 con pesanti perdite fin dal primo giorno; alla fine risulteranno 620.000 perdite tra gli Alleati e circa 450.000 tra le file tedesche: la melodia è in 9/8 ed è considerata una marcia da ritirata, non necessariamente come specifica manovra militare. Laurie (o Lawrie) partecipò alla battaglia con l’8° Battaglione Argyll e Sutherland Highlanders (Lawrie e John MacLellan prestarono servizio nella stessa banda durante la guerra), ma duramente provato dalle ferite e dalla vita in trincea si ammalò gravemente e venne rimpatriato in Inghilterra dove morì nel novembre dello stesso anno.

I Dubliners spesso abbinata a “Freedom Come-All-Ye”

I Malinky la abbinano a Jimmy Waddel (inizia a 3:39)

Fu Dave Swarbrick a portare il pezzo nel gruppo Fireport Convention dopo averlo imparato dal suo amico e insegnante Beryl Marriott

Albion Country Band

LA DANZA

Una danza scozzese dal titolo The Scottish Lilt fu composta poco dopo il 1746 per essere praticata dalle madamigelle di buona famiglia che desideravano corteggiare o intrattenere i membri della nobiltà seducendoli con la loro grazia. E’ una Scottish  National Dances abbinata tradizionalmente  alla melodia The Battle of the Somme: i passi di danza sono ispirati al balletto classico

anche con due uomini

i passi nel dettaglio

FONTI
http://unionsong.com/u597.html
https://www.antiwarsongs.org/canzone.php?lang=it&id=13463
http://www.andreagaddini.it/FreedomCamAllYe.html
http://mysongbook.de/msb/songs/f/freedomc.html
https://www.scotslanguage.com/articles/view/id/4996
https://www.wired.it/play/cultura/2014/02/21/nascita-simbolo-pace/
http://thebattleofthefield.tripod.com/id11.html
https://thesession.org/tunes/2923

To Hear the Nightingale Sing One Morning in May

Leggi in Italiano

”The Bold Grenader”, “A bold brave bonair” or “The Soldier and the Lady” but also “To Hear the Nightingale Sing”, “The Nightingale Sings” and “One Morning in May” are different titles of a same traditional song collected in England, Ireland, America and Canada.

THE PLOT

The story belongs to some stereotypical love adventures in which a soldier (or a nobleman, sometimes a sailor) for his attractiveness and gallantry, manages to obtain the virtue of a young girl. The girls are always naive peasant women or shepherdesses who believe in the sweet words of love sighed by man, and they expect to marry him after sex, but they are inevitably abandoned.

NURSERY RHYME: WHERE ARE YOU GOING MY PRETTY MAID

soldierIn the nursery rhyme above “Where are you going my pretty maid” this seductive situation is sweetly reproduced and the illustrator portrays the man in the role of the soldier. Walter Craine (in “A Baby’s Opera”, 1877) represents him as a dapper gentleman, but in reality he is the archetype of the predator , the wolf with the fur inside and the woman of the nursery rhyme with his blow-answer seems to be a good girl who has treasured the maternal teachings

In other versions is the girl (bad girl !!) to take the initiative and to bring the young soldier in her house (see more), only the season is always the same because it is in the spring that blood boils in the veins; as early as 1600 there was a ballad called “The Nightingale’s Song: The Soldier’s Rare Musick, and Maid’s Recreation”, so for a song that has been around for so long, we can expect a great deal of textual versions and different melodies. An accurate overview of texts and melodic variations starting from 1689 here

FOLK REVIVAL: “They kissed so sweet & comforting”

This is the version almost at the same time diffused by the Dubliners and the Clancy Brothers, the most popular version in the 60’s Folk clubs.

The Dubliners

Clancy Brothers & Tommy Maker, from Live in Ireland, 1965
The Nightingale


I
As I went a walking one morning in May
I met a young couple so far did we stray
And one was a young maid so sweet and so fair
And the other was a soldier and a brave Grenadier(1)
CHORUS
And they kissed so sweet and comforting
As they clung to each other
They went arm in arm along the road
Like sister and brother
They went arm in arm along the road
Til they came to a stream
And they both sat down together, love
To hear the nightingale sing(2)
II
Out of his knapsack he took a fine fiddle(3)
He played her such merry tunes that you ever did hear
He played her such merry tunes that the valley did ring
And softly cried the fair maid as the nightingale sings
III
Oh, I’m off to India for seven long years
Drinking wines and strong whiskies instead of strong beer
And if ever I return again ‘twill be in the spring
And we’ll both sit down together love to hear the nightingale sing
IV
“Well then”, says the fair maid, “will you marry me?”
“Oh no”, says the soldier, “however can that be?”
For I’ve my own wife at home in my own country
And she is the finest little maid that you ever did see

NOTES
1) soldier becomes sometimes a volunteer, but the grenadier is a soldier particularly gifted for his prestige and courage, the strongest and tallest man of the average, distinguished by a showy uniform, with the characteristic miter headgear, which in America was replaced by a bear fur hat.
2) it is the code phrase that distinguishes this style of courting songs. The nightingale is the bird that sings only at night and in the popular tradition it is the symbol of lovers and their love conventions (vedi)
3) perhaps the instrument was initially a flute but more often it was a small violin or portable violin called the kit violiner (pocket fiddle): it was the popular instrument par excellence in the Renaissance. It is curious to note how in this type of gallant encounters the soldier has been replaced by the itinerant violinist, mostly a dance teacher, so it is explained how any reference to the violin, to its bow or strings could have some sexual connotations in the folk tradition

SECOND MELODY: APPALCHIAN TUNE

John Jacob Niles – One Morning In May

Jo Stafford The Nightingale

THIRD MELODY: THE MOST ANCIENT VERSION, THE GRENADIER AND THE LADY

The melody spread in Dorsetshire, so vibrant and passionate but with a hint of melancholy, a version more suited to the Romeo and Juliet’s love night and to the nightingale chant in its version of medieval aubade, also closer to the nursery rhyme “Where are you going my pretty maid” of which takes up the call and response structure.

To savor its ancient charm, here is a series of instrumental arrangements

Harp

Guitar

Le Trésor d’Orphée
Redwood Falls (Madeleine Cooke, Phil Jones & Edd Mann)

Isla Cameron The Bold Grenadier from “Far from The Madding Crowd”


I
As I was a walking one morning in May
I spied a young couple a makin’ of hay.
O one was a fair maid and her beauty showed clear
and the other was a soldier, a bold grenadier.
II
Good morning, good morning, good morning said he
O where are you going my pretty lady?
I’m a going a walking by the clear crystal stream
to see cool water glide and hear nightingales sing.
III
O soldier, o soldier, will you marry me?
O no, my sweet lady that never can be.
For I’ve got a wife at home in my own country,
Two wives and the army’s too many for me.

LINK
http://jopiepopie.blogspot.it/2018/02/nightingales-song-1690s-bold-grenadier.html
http://www.traditionalmusic.co.uk/folksongs-appalachian-2/folk-songs-appalacian-2%20-%200138.htm
http://folktunefinder.com/tunes/105092
https://www.fresnostate.edu/folklore/ballads/LP14.html
https://mainlynorfolk.info/folk/songs/onemorninginmay.html
http://www.mudcat.org/thread.cfm?threadid=3646
http://mudcat.org/thread.cfm?threadid=29541
http://www.military-history.org/soldier-profiles/british-grenadiers-soldier-profile.htm
http://www.wtv-zone.com/phyrst/audio/nfld/25/sing.htm
http://www.contemplator.com/america/nighting.html
http://www.mamalisa.com/?t=hes&p=1506

The Pressers by Mary Brooksbank

  Leggi in italiano

“The Pressers” is an anti-war song of the Scottish tradition reworked by Mary Brooksbank of Dundee on a text dating back to the Napoleonic wars. From the memory of a part of the song that she had learned as a child, Mary Brooksbank (1897-1978) expresses the anti-militarist sentiment of certain socio-cultural circles that have gathered around the folk revival of the 1960s.
A young peasant girl is in sore because her love has disappeared, ended up in a raid of the press gang and enlisted to fight and die in who knows what battlefield under the cannons of Napoleon Bonaparte.

THE WHITE SLAVES

It was the abolitionists who underlined the analogy between the slaves in the cotton plantations and the soldier (or the soldier-sailor), a prisoner in a military uniform: in the army the power relations are those of the master-servant, servants are the poor indigent and masters are the officers who often do not even try to disguise their contempt for the troops on which they exercise undisputed power of life and death.
Ray Fisher from “Willie’s Lady”, 1982


I
There is nocht in this wide world
but sorrow and care,
I weary (1) on Johnnie,
but Johnnie’s no there.
Sae waesome and dowie,
I feel like tae dee
Since the pressers (2) 
hae stolen my laddie fae me.
II
I look aroond the steading,
but Johnnie’s nae there,
At toil in the hairst field (3),
my hert it feels sair.
When I look tae yon high hills,
a tear blinds my e’e
Since the pressers
hae stolen my laddie fae me.
III
For he’s far ower yon high hills
and syne ower the sea
I ken nowhere my ain dear
laddie micht be.
In some foreign battlefield
maybe he’ll dee
Oh, curse on ye, Boney (4),
took my laddie fae me.
IV
Now the bonnie larks
singing mocks me in my care
But I’ll go on still hoping
till grey grows my hair.
Oh, ye wild winds a blowing
far ower the sea
Will ye blow back my bonnie
lad Johnnie tae me.

English translation Cattia Salto
I
There is nothing in this wide world
but sorrow and care,
I weary on Johnnie,
but Johnnie’s no there.
So woeful and mournful,
I feel like to die
Since the pressers
have stolen my boy from me.
II
I look around the steading,
but Johnnie’s no there,
At toil in the harvest field,
my heart it feels sore.
When I look to yon high hills,
a tear blinds my eye
Since the pressers
have stolen my boy from me.
III
For he’s far over yon high hills
and then over the sea
I know nowhere my own dear
boy might be.
In some foreign battlefield
maybe he’ll die
Oh, curse on you, Boney,
took my boyfrom me.
IV
Now the pretty larks
singing mocks me in my care
But I’ll go on still hoping
till grey grows my hair.
Oh, you wild winds a blowing
far over the sea
Will you blow back my bonny
lad Johnnie to me.

NOTES
1)referring to sadness and dispiritedness rather than exhaustion as in Eng.
2) Impressment, colloquially, “the press” or the “press gang“, refers to the act of taking men into a military or naval force by compulsion
3) the harvest was carried out by traveling teams of seasonal laborers who moved to the large Scottish Lowland farms.
4) Boney is for Napoleon. The origin of the name is perhaps “the Lion of Naples”

LINK
http://ontanomagico.altervista.org/arthur-mcbride.htm
http://mainlynorfolk.info/folk/songs/thepressers.html
https://www.folk-legacy.com/store/Scripts/prodView.asp?idproduct=129

The Pressers

Read the post in English  

“The Pressers” è una anti-war song della tradizione scozzese rielaborata da Mary Brooksbank di Dundee su di un testo risalente quanto meno all’epoca delle guerre napoleoniche. Dal ricordo di una parte della canzone che aveva imparato da bambina Mary Brooksbank (1897- 1978) esprime il sentimento anti-militarista di certi ambienti socio-culturali aggregatisi intorno al folk revival degli anni 60.
Una giovane contadinella si dispera perchè il suo ragazzo è scomparso, è finito in una retata delle press gang ed arruolato forzosamente per combattere e morire in chissà quale campo di battaglia sotto i cannoni di Napoleone Bonaparte.

GLI SCHIAVI BIANCHI

Furono gli abolizionisti a sottolineare l’analogia tra gli schiavi nelle piantagoni del cotone e il soldato (o il marinaio-soldato), un detenuto in uniforme militare: nell’esercito i rapporti di potere sono quelli del padrone-servo, servi sono i poveracci indigenti e padroni sono gli ufficiali che spesso non cercano nemmeno di dissimulare il loro disprezzo verso la truppa su cui esercitano un potere indiscusso di vita e di morte.
Ray Fisher in “Willie’s Lady”, 1982


I
There is nocht in this wide world
but sorrow and care,
I weary on Johnnie,
but Johnnie’s no there.
Sae waesome and dowie,
I feel like tae dee
Since the pressers (1) 
hae stolen my laddie fae me.
II
I look aroond the steading,
but Johnnie’s nae there,
At toil in the hairst field (2),
my hert it feels sair.
When I look tae yon high hills,
a tear blinds my e’e
Since the pressers
hae stolen my laddie fae me.
III
For he’s far ower yon high hills
and syne ower the sea
I ken nowhere my ain dear
laddie micht be.
In some foreign battlefield
maybe he’ll dee
Oh, curse on ye, Boney (3),
took my laddie fae me.
IV
Now the bonnie larks
singing mocks me in my care
But I’ll go on still hoping
till grey grows my hair.
Oh, ye wild winds a blowing
far ower the sea
Will ye blow back my bonnie
lad Johnnie tae me.

Traduzione italiana Cattia Salto
I
Non c’è altro in questo pazzo mondo che dolore e preoccupazioni
Sono triste per Johnny
ma Johnny non è qui
così nel dolore e nel pianto,
mi sento morire
da quando gli arruolatori hanno trafugato il mio ragazzo
II
Guardo nei caseggiati della fattoria
ma Johnny non c’è,
al lavoro nel campo da mietere,
il mio cuore si sente angosciato
quando guardo alle alte colline lontane, una lacrima mi acceca
da quando gli arruolatori hanno trafugato il mio ragazzo
III
Perchè è lontano oltre
le alte colline e il mare
non so dove il mio caro ragazzo potrebbe essere,
forse in qualche campo di battaglia straniero morirà.
Oh che tu sia maledetto Napo,
che mi hai preso il mio ragazzo
IV
Ora le belle allodole che cantano mi prendono in giro per i miei affanni
ma continuerò a sperare
finchè i capelli mi diventeranno grigi
oh voi raffiche di vento soffiate
lontano oltre il mare
e portate indietro il mio
bel ragazzo Johnny.

NOTE
1) Il sistema detto “impressment” si avvaleva di gruppi militari (press-gang) che con il pretesto dell’arresto per reati minori rastellavano vagabondi e ubriachi e li imbarcavano sulle navi-caserme: i villaggi lungo la costa delle isole britanniche erano visitati frequentemente da queste squadre perchè abitati da pescatori o uomini già esperti nella navigazione, ma anche nelle città dell’interno nessuno era al sicuro.
2) il lavoro della mietitura era svolto da squadre itineranti di braccianti stagionali che si spostavano nelle grandi fattorie delle Lowland scozzesi.
3) Boney equivalente al nostro diminutivo Napo per Napoleone. L’origine del nome è incerta potrebbe voler dire “il Leone di Napoli”, il primo nome illustre fu quello del Cardinale Napoleone Orsini (ai tempi di papa Bonifacio VIII)

FONTI
http://ontanomagico.altervista.org/arthur-mcbride.htm
http://mainlynorfolk.info/folk/songs/thepressers.html
https://www.folk-legacy.com/store/Scripts/prodView.asp?idproduct=129

Shamrock shore

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Two texts in search of an author, with the same title “Shamrock shore” we distinguish two different songs, both as text and as melody, the first reported by PW Joyce at the end of the nineteenth century is an irish emigration song, the second ever traditional is also an emigration song, but above all a protest song, the social and political denunciation of the Irish question.

EMIGRATION SONG: To London fair

Already at the end of the 1800s P. W. Joyce reported it in his  “Ancient Irish Music” to then republish it in 1909, so he writes “This air, and one verse of the song, was published for the first time by me in my Ancient Irish Music, from which it is reprinted here. It was a favourite in my young days, and I have several copies of the words printed on ballad-sheets“. Again P. W. Joyce in Old Irish Folk Music (1909) reports further text
“Ye muses mine, with me combine and grant me your relief,
While here alone I sigh and moan, I’m overwhelmed with grief:
While here alone I sigh and moan far from my friends and home;
My troubled mind no rest can find since I left the Shamrock shore.”

The Irish emigrant arrives in London, the tune is that generally known with the title of”Erin Shore” (see)

Horslips from Happy to meet, sorry to part, 1972

PW Joyce, 1890
I
In early spring when small birds sing and lambkins sport and play,
My way I took, my friends forsook, and came to Dublin quay;
I enter’d as a passenger, and to England I sailed o’er;
I bade farewell to all my friends,
and I left the shamrock shore.
II
To London fair, I did repair some pleasure there to find
I found it was a lovely place,
and pleasant to mine eye
The ladies to where fair to view,
and rich the furs they wore
But none I saw, that could compare to the maids of the shamrock shore

PARTY SONG: You brave young sons of Erin’s Isle

More than a song, a political rant about the need for the independence of Ireland and the evils of landlordism.
Matt Molloy, Tommy Peoples, Paul Brady (1978)


I
You brave young sons of Erin’s Isle
I hope you will attend awhile
‘Tis the wrongs of dear old Ireland I am going to relate
‘Twas black and cursed was the day
When our parliament was taken away
And all of our griefs and sufferings commences from that day (1)
For our hardy sons and daughters fair
To other countries must repair
And leave their native land behind in sorrow to deplore
For seek employment they must roam
Far, far away from the native home
From that sore, oppressed island that they call the shamrock shore
II
Now Ireland is with plenty blessed
But the people, we are sore oppressed
All by those cursed tyrants we are forced for to obey
Some haughty landlords for to please
Our houses and our lands they’ll seize
To put fifty farms into one (2) and take us all away
Regardless of the widow’s sighs
The mother’s tears and orphan’s cries
In thousands we were driven from home which grieves my heart full sore
We were forced by famine and disease (3) To emigrate across the seas
From that sore, opressed island that they called the shamrock shore
III
Our sustenance all taken away
The tithes and taxes for to pay
To support that law-protected church to which they do adhere (4)
And our Irish gentry, well you know
To other countries they do go
And the money from old Ireland they squandered here and there
For if our squires  would stay at home
And not to other countries roam
But to build mills and factories (5) here to employ the laboring poor
For if we had trade and commerce here
To me no nation could compare
To that sore, oppressed island that they call the shamrock shore
IV
John Bull (6), he boasts, he laughs with scorn
And he says that Irishman is born
To be always discontented for at home we cannot agree
But we’ll banish the tyrants from our land
And in harmony like sisters stand
To demand the rights of Ireland,
let us all united be
And our parliament in College Green
For to assemble, it will be seen
And happy days in Erin’s Isle we soon will have once more
And dear old Ireland soon will be
A great and glorious country
And peace and blessings soon will smile all around the shamrock shore

NOTES
1) The song is obviously post-Union (1800), because it refers to the dissolved Irish Parliament
2) the plague of landlordism
3)  in 1846 the entire crop of potatoes (basic diet of the Irish) was all destroyed due to a fungus, the peronospera; the “great famine” occurred (1845-1849 which some historians prolonged until 1852) which lasted for several years and almost halved the population; those who did not die of hunger were lucky if the
y could leave for England or Scotland, but more massive was the migration to America
4) ‘tithes and taxes’ paid in support of the Irish Church, so the song pre-dates the Act of Disestablishment in 1869
5) the years of large-scale industrial expansion (with relative upgrading of infrastructure) began in Britain starting from 1840-50
6) John Bull is the national personification of the Kingdom of Great Britain

Paddy’s Green Shamrock Shore

FONTI
http://ingeb.org/songs/yebravey.html
http://mudcat.org/thread.cfm?threadid=62929 http://mudcat.org/thread.cfm?threadid=130087

https://thesession.org/discussions/13438
http://www.celticlyricscorner.net/casey/shamrock.htm

Sailor’s farewell: on the sailor’s side!

Leggi in italiano

A further variant of “Sailor’s Farewell” is titled “Adieu, My Lovely Nancy” (aka “Swansea Town,” and “The Holy Ground”) found in England, Ireland, Australia, Canada, and the United States. It’s developed on twice directions, on the one hand it’s the typical and cheerful sea shanty, sometimes rough and with a lot of drink, and on the other it becomes a more intimate and fragile vein, which reflects on the solitude and danger of the sea. In these versions the sailor is enlisted in the Royal Navy.

Copper Family: Adieu Sweet Lovely Nancy

Adieu Sweet Lovely Nancy is one of the best-known songs from the repertoire of the Copper Family. It was published in the first issue of the Journal of the Folk Song Society, Vol. 1, No. 1, in 1899, a version also released in Australia and entitled “Lovely Nancy”, in which it is only the handsome sailor who speaks during the separation on the shore.

Maddy Prior & Tim Hart 1968 from Folk Songs of Old England Vol. 1

The Ballina Whalers

Ed, Will & Ginger from a free session in front of the pub for “Ed and Will in A walk around Britain”

ADIEU SWEET LOVELY NANCY
I
Adieu sweet lovely Nancy,
ten thousand times adieu
I’m going around the ocean love
to seek for something new
Come change your ring(1)
with me dear girl
come change your ring with me
for it might be a token of true love while I am on the sea.
II
And when I’m far upon the sea
you’ll know not where I am
Kind letters I will write to you
from every foreign land
the secrets of your heart dear girl
are the best of my good will
So let your body(2) be where, it might my heart will be with you still.
III
There’s a heavy storm arising
see how it gathers round
While we poor souls on the ocean wide are fighting for the crown (3)
There’s nothing to protect us love
or keep us from the cold
On the ocean wide where
we must bide like jolly seamen bold.
IV
There’s tinkers tailors shoemakers
lie snoring fast asleep
While we poor souls
on the ocean wide are ploughing through the deep
Our officers commanded us
and then we must obey
Expecting every moment
for to get cast away.
V
But when the wars are over
there’ll be peace on every shore
We’ll return to our wives and our families and the girls that we adore
We’ll call for liquor merrily
and spend our money free
And when our money is all gone
we’ll boldly go to sea.

NOTES
1) Ring is a proof of identity of the soldier that will sometimes remain absent for long years
2) In the part of dialogue ometted Nancy wants to dress up as a sailor to go with him.
3) the reference is always to broadside ballad version in which our johnny (slang term for sailor) has enlisted in the Royal Navy and wants Nancy to stay home waiting for him.

AMERICAN/ IRISH VERSION: ADIEU MY LOVELY NANCY

Julie Henigan from American Stranger 1997 “I learned this version from the Max Hunter Collection. Hunter was a traveling salesman and amateur folksong collector from Springfield, Missouri, who amassed an impressive number of field recordings from the Missouri and Arkansas Ozarks. When I was a teenager I learned many songs from the cassette tapes of his collection that were housed in the Springfield Public Library.
Hunter recorded this song in 1959 from Bertha Lauderdale, of Fayetteville, Arkansas. She had learned the song from her grandfather, who, in turn, had learned it from his grandmother, when “he was a young child in Ireland.” Since I recorded the song on American Stranger (Waterbug 038), Altan, Jeff Davis, Nancy Conescu, Gerald Trimble, and Pete Coe have all added it to their repertoires.”

Altan from Local Ground, 2005

ADIEU MY LOVELY NANCY
I
Adieu, my lovely Nancy,
Ten thousand times adieu,
I’ll be thinking of my own true love,
I’ll be thinking, dear, of you.
II
Will you change a ring(1)
with me, my love,
Will you change a ring with me?
It will be a token of our love,
When I am far at sea.
III
When I am far away from home
And you know not where I am,
Love letters I will write to you
From every foreign strand.
IV
When the farmer boys
come home at night,
They will tell their girls fine tales
Of all that they’ve been doing
All day out in the fields;
V
Of the wheat and hay
that they’ve cut down,
Sure, it’s all that they can do,
While we poor jolly,
jolly hearts of oak(2)
Must plough the seas all through.
VI
And when we return again, my love,
To our own dear native shore,
Fine stories we will tell to you,
How we ploughed the oceans o’er.
VII
And we’ll make the alehouses to ring,
And the taverns they will roar,
And when our money it is all gone,
Sure, we’ll go to sea for more.

NOTES
1) Ring is a proof of identity of the soldier that will sometimes remain absent for long years
2) hearts of oak rerefers to the wood from which British warships were generally made during the age of sail. The “Heart of oak” is the strongest central wood of the tree.

000brgcf
Sailor’s farewell

Ralph Vaughan Williams: LOVELY ON THE WATER
Cecil Sharp: LOVELY NANCY
versione inglese: FARE YE WELL/ADIEU, LOVELY NANCY
versione inglese: ADIEU SWEET LOVELY NANCY
versione americana/irlandese: ADIEU MY LOVELY NANCY
Sea shanty: HOLY GROUND

FONTI
http://mainlynorfolk.info/steeleye.span/songs/adieusweetlovelynancy.html
https://www.acousticmusicarchive.com/adieu-sweet-lovely-nancy-chords-lyrics

Lovely On The Water

Leggi in italiano  

Lover’s separation is a theme widespread in the english balladry and that of a sailor and a young maid it’s probably originated in the eighteenth century, as we find it in the illustrations of the time.

LOVELY ON THE WATER

The ballad “Lovely on the water”, collected by Ralph Vaughan Williams in the early 1900s, come from a broadside titled “Henry and Nancy, or the Lover’s Separation“. The story begins in the idyll of spring with two lovers walking, but that’s their farewell, the sailor has enlisted in the Royal Navy and wants her to stay home waiting for him. Although he professed to face the war for his country, the need for a wage is certainly the primary cause of his patriotism.

The Sailor’s Farewell, Charles Mosley (mid-eighteenth century) in National Maritime Museum .

Steeleye Span recorded Lovely on the Water in 1971 for their second album, “Please to See the King” and the sleeve notes commented”Certain folk songs had great popularity, and have been reported over and again, from end to end of the country. Others—including some masterpieces—seem to have had but tiny circulation. So Lovely on the Water, with a gorgeous melody and significant words, has been found only once, by Vaughan Williams at South Walsham, a few miles from Norwich. The song starts idyllically and ends ominously, like a sunny day that clouds over. The singer, a Mr Hilton, had fourteen verses, but Vaughan Williams, often a bit careless about texts, mislaid some. Missing verses probably concerned the familiar situation in which the girl volunteers to disguise herself as a seaman, in order to sail with her lover, but is hurriedly dissuaded.” (from here)
We find those missing verses in the text of the broadside “Henry and Nancy” (here)
Steeleye Span in “Please to See the King” 1971

Ken Wilson in “Not Before Time

Dhalia`s Lane in Hollymount 2005

Martha Tilston & Maggie Boyle in The Sea 2014 in  

LOVELY ON THE WATER *
I
As I walked out one morning
in the springtime of the year
I overheard a sailor boy
likewise a lady fair
They sang a song together
made the valleys for to ring
While the birds on the spray in the meadows gay
Proclaimed the lovely spring
II
Said Willy unto Nancy
“Oh we soon must sail away
For its lovely on the water
to hear the music play.
For our Queen she do want seamen
so I will not stay on shore
I will brave the wars for my country
Where the blund’ring cannons roar
III
Poor Nancy fell and fainted,
but soon he brought her to,
For it’s there they kissed and they embraced
and took a fond adieu.
“Come change your ring (1) with me my love
For we may meet once more;
but there’s One above that will guard you, love,
Where the blund’ring cannons roar
IV
Four pounds it is our bounty
and that must do for thee
For to help the aged parents
while I am on the sea
For Tower Hill[2] is crowded
with mothers weeping sore (3)
For their sons are gone to face the foe
Where the blundering cannons roar” 

Notes
1) the ring will be the proof of identity of the lovers who will sometimes remain separated for long years
2) Tower Hill in in London,London Borough of Tower Hamlets
3) while the men go to fight the enemy, the women greet them weeping because they know that many of them will never return home

000brgcf
Ralph Vaughan Williams: LOVELY ON THE WATER
Cecil Sharp: LOVELY NANCY
english version: FARE YE WELL/ADIEU, LOVELY NANCY
english version: ADIEU SWEET LOVELY NANCY
american/irish version: ADIEU MY LOVELY NANCY
sea shanty: HOLY GROUND

LINK
http://ontanomagico.altervista.org/lovely-water.htm
http://mainlynorfolk.info/steeleye.span/songs/lovelyonthewater.html
http://www.joe-offer.com/folkinfo/songs/187.html
http://digital.nls.uk/broadsides/broadside.cfm/id/16873

http://www.britishtars.com/2014/03/the-sailors-farewell-date-unknown.html

There grows a bonie brier-bush

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“There grows a bonie brier-bush” is a traditional Scottish song modified by Robert Burns for editorial purpose and published in 1796 in the “Scots Musical Museum”; the double meaning concerned both the allusion to the relationship between a Jacobite rebel “Highland laddie” and a “Lowland lassie” follower of King George that the erotic context of the relationship (as we find it in the variant”The Cuckoo’s nest“)
A version is also adapted by Carolina Oliphant, always on the melody “The Brier Bush”.

James Malcolm in The Complete Songs of Robert Burns Vol V, 1998

Jean Redpath in Songs of Robert Burns, Vol. 3 & 4 1996
Junkman’s Choir in The Burns Sessions – Footage of recordings from inside Robert Burns’ Cottage, Alloway, Scotland (January 2018)

I
There grows a bonnie
brier-bush (1) in our kail-yard (2),
There grows a bonnie
brier-bush in our kail-yard;
And below the bonnie brier-bush
there’s a lassie and a lad,
And they’re busy, busy
courting in our kail-yard.
II
We’ll court nae mair below
the buss in our kail-yard,
We’ll court nae mair below
the buss in our kail-yard;
We’ll awa to Athole’s green (3),
and there we’ll no be seen,
Whare the trees and the branches
will be our safe-guard.
III
‘ Will ye go to the dancin
in Carlyle’s ha’ (4)?
Will ye go to the dancin
in Carlyle’s ha’ ?
Where Sandy (5) and Nancy
I’m sure will ding (6) them a’?’
‘ I winna gang to the dance
in Carlyle ha.’
IV
What will I do for a lad
when Sandy gangs awa?
What will I do for a lad
when Sandy gangs awa ?
I will awa to Edinburgh,
and win a penny fee (7),
And see an onie bonnie lad
will fancy me.
V
He’s comin frae the North
that’s to fancy me,
He’s comin frae the North
that’s to fancy me ;
A feather in his bonnet
and a ribbon at his knee (8),
He ‘s a bonnie, bonnie laddie,
and yon be he !

NOTES
Enghish translation *
1) in the ballads the rose is not only “a rose” but it is the symbol of love, symbolizes here the loss of virginity, the thorns are also a memento to the dangers of a sexuality outside of marriage
2) kail-yard is the garden in front of the door of the cottage, it has become synonymous with a group of storytellers of the end of the 19th century who often described Scottish rural life, often using dialectal forms.
3) Athole: Atholl is located in the heart of the Scottish Highlands and derives its name from the Gaelic “ath Fodla” or New Ireland following the invasions in the island of the Irish tribes in the seventh century, Athole is the old name for the area of Perthshire

4) “Carlisle Castle is situated in Carlisle, in the English county of Cumbria, near the ruins of Hadrian’s Wall. Given the proximity of Carlisle to the border between England and Scotland, it has been the centre of many wars and invasions. The most important battles for the city of Carlisle and its castle were during the Jacobite rising of 1745 against George II of Great Britain” (da Wiki)
5) Sandy is short for Alexander
6) to ding= overcome; wear out, weary; to beat, excel, get the better of.
7) penny fee= wages
8) in the eighteenth century there were no stretch fabrics so as to support the socks to the calves of the man (and the thighs of women) were used garters or ribbons turned several times around the leg and knotted (among which we must hide a small dagger) , even those who wore pants (adhering a bit like a tights) used to tie ribbons under the knee

Lady Nairne’s version is often dismissed by critics as an imitation of Burns’ version and unfortunately many were prejudices against her literary production ..

CAROLINA OLIPHANT VERSION
I
There grows a bonnie brier-bush 
in our kail-yard,
And white are the blossoms o’t 
in our kail-yard;
Like wee bit cockauds (1) to deck
our Hieland lads
And the lasses lo’e the bonnie bush
in our kail-yard.
II
An it’s hame, an’ it’s hame
to the north countrie,
An’ it’s hame, an’ it’s hame
to the north countrie,
Where my bonnie Jean is waiting for me,
Wi’ a heart kind and true,
in my ain countrie.
III
But were they a’ true that were far awa’?
Oh! were they a’ true that were far awa’?
They drew up wi’ glaikit Englishers
at Carlisle ha’, 
And forgot auld frien’s
that were far awa’.
IV
“Ye’ll come nae mair, Jamie,
where aft ye have been,
Ye’ll come nae mair, Jamie,
to Atholl’s green;
Owre weel ye lo’ed the dancin’
at Carlisle ha’, 
And forgot the Hieland hills
that were far awa’.”
V
“I ne’er lo’ed a dance
but on Atholl’s green,
I ne’er lo’ed a lassie
but my dorty Jean,
Sair, sair against my will
did I bide sae lang awa’, 
And my heart was aye in Atholl’s green
at Carlisle ha’.”
VI
The brier bush was bonny ance
in our kail-yard; 
That brier bush was bonny ance
in our kail-yard;
A blast blew owre the hill,
that ga’e Atholl’s flowers a chill,
And the bloom’s blawn aff the bonnie bush
in our kail-yard.
English translation Cattia Salto
I
There grows a lovely brier-bush 
in our kitchen garden
And white are the blossoms out 
in our kitchen garden,
Like tiny rosettes to deck
our Highland lads
And the lasses love the lovely bush
in our kitchen garden.
II
And it’s home, and it’s home
to the north country,
An it’s home, and it’s home
to the north country,
Where my pretty Jean is waiting for me,
With a heart kind and true,
in my own country.
III
But were they all true that were far away?
Oh! were they all true that were far away?
They drew up with stupid Englishmen 
at Carlisle hall, 
And forgot old friends
that were far away.
IV
“You’ll come no more Jamie,
where often you have been,
You’ll come no more, Jamie,
to Atholl’s green;
Over well you loved the dancing
at Carlisle hall, 
And forgot the Highland hills
that were far away.”
V
“I never loved a dance
but on Atholl’s green,
I never loved a lassie
but my saucy Jean,
Sore, sore against my will
did I bide so long away, 
And my heart was always in Atholl’s green
at Carlisle hall.”
VI
The brier bush was lovely once
in our kitchen garden; 
That brier bush was lovely once
in our kitchen garden;
A blast blew over the hill,
that gave Atholl’s flowers a chill,
And the blooms blown off the lovely bush
in our kitchen garden

NOTE
1) the white cockade of the Jacobites

LINK
http://chrsouchon.free.fr/kailyard.htm
http://sangstories.webs.com/cuckoosnest.htm
https://mudcat.org/thread.cfm?threadid=86781
http://digital.nls.uk/special-collections-of-printed-music/archive/90262457
https://digital.nls.uk/broadsides/broadside.cfm/id/14959

There grows a bonnie brier-bush

Read the post in English  

ritratto di Robert Burns“There grows a bonnie brier-bush” è una canzone tradizionale scozzese modificata da Robert Burns per esigenze editoriali e pubblicata nel 1796 nello “Scots Musical Museum“; il doppio senso riguardava sia l’allusione alla relazione tra un ribelle giacobita “Highland laddie”  e una “Lowland lassie” seguace di re Giorgio che il contesto erotico della relazione (così come lo ritroviamo nella variante “The Cuckoo’s nest“).
Una versione è adattata anche da Carolina Oliphant, sempre sulla melodia “The Brier Bush”.

James Malcolm in The Complete Songs of Robert Burns Vol V, 1998

Jean Redpath in Songs of Robert Burns, Vol. 3 & 4 1996
Junkman’s Choir in The Burns Sessions – Footage of recordings from inside Robert Burns’ Cottage, Alloway, Scotland (January 2018)

ROBERT BURNS 
I
There grows a bonnie brier-bush (1)
in our kail-yard (2),
There grows a bonnie brier-bush
in our kail-yard;
And below the bonnie brier-bush
there’s a lassie and a lad,
And they’re busy, busy
courting in our kail-yard.
II
We’ll court nae mair below
the buss in our kail-yard,
We’ll court nae mair below
the buss in our kail-yard;
We’ll awa to Athole’s green (3),
and there we’ll no be seen,
Whare the trees and the branches
will be our safe-guard.
III
‘ Will ye go to the dancin
in Carlyle’s ha’ (4)?
Will ye go to the dancin
in Carlyle’s ha’ ?
Where Sandy (5) and Nancy (6)
I’m sure will ding (7) them a’?’
‘ I winna gang to the dance
in Carlyle ha.’
IV
What will I do for a lad
when Sandy gangs awa?
What will I do for a lad
when Sandy gangs awa ?
I will awa to Edinburgh,
and win a penny fee (8),
And see an onie bonnie lad
will fancy me.
V
He’s comin frae the North
that’s to fancy me,
He’s comin frae the North
that’s to fancy me ;
A feather in his bonnet
and a ribbon at his knee (9),
He ‘s a bonnie, bonnie laddie,
and yon be he !
Traduzione italiana Cattia Salto
I
Una bella rosa selvatica cresce,
nel nostro orto in cortile
cresce una bella rosa selvatica
nel nostro orto in cortile
e sotto al bel rovo
ci sono una ragazza e un ragazzo
molti affaccendati
ad amoreggiare nel nostro orto
II
Non amoreggeremo più sotto
al cespuglio di rose nel nostro orto
non amoreggeremo più sotto
al cespuglio di rose nel nostro orto
partiremo per le praterie di Atholl,
e là non saremo più spiati
dove gli alberi e i rami
ci faranno da riparo
III
“Andrai al ballo
nel castello di Carlyle?
Andrai al ballo
nel Castello di Carlyle?
Dove Sandro e Agnese
di certo li batteranno tutti”
“Non andrò al ballo
nel Castello di Carlyle”
IV
Come troverò un ragazzo
se Sandro se ne andrà?
Come troverò un ragazzo
se Sandro se ne andrà?
Andrò a Edimburgo
a guadagnarmi un salario
e vedere se qualche bel ragazzo
mi vorrà bene
V
Viene dal Nord
colui che mi sposerà
Viene dal Nord
colui che mi sposerà
Una piuma sul berretto
e un nastro alle ginocchia
E’ un bel, bel ragazzo
e da laggiù lui viene!

NOTE
1) nelle ballate la rosa non è solo “una rosa” ma è il simbolo della passione amorosa, simboleggia qui la perdita della verginità, le spine sono anche un memento ai pericoli di una sessualità fuori dal matrimonio
2) kail-yard è l’orticello davanti alla porta del cottage, è diventato sinonimo di gruppo di narratori di fine ’800 che descrissero, spesso servendosi di forme dialettali, la vita rurale scozzese.
3) Athole: Atholl si trova nel cuore delle Highlands scozzesi e deriva il nome dal gaelico “ath Fodla” ovvero Nuova Irlanda conseguente alle invasioni nell’isola delle tribù irlandesi nel VII sec, Athole è l’antico nome per l’area del Perthshire
4) “Il Castello di Carlisle  è un castello medievale inglese che si trova nella città di Carlisle, in Cumbria. Il castello ha oltre novecento anni ed è stato scenario di molti importanti episodi militari della storia inglese. Data la sua vicinanza ai confini fra Inghilterra e Scozia, fu per tutto il medioevo luogo di scontri e di invasioni. Le più importanti battaglie vissute però dalla città e dal castello di Carlisle furono durante le rivolte giacobite contro Giorgio I e Giorgio II, rispettivamente nel 1715 e nel 1745.” (da Wiki)
5) Sandy diminutivo di Alessandro
6) Nancy nel Settecento veniva usato come diminutivo di Anne ma anche più anticamente era il diminutivo di Annis (la forma medievale di Agnese)
7) to ding è un verbo scozzese usato nel senso di eccellere, avere la meglio, superare, nel contesto vuole indicare la bravura della coppia di danzatori al gran ball di Carlisle
8) penny fee= wages
9) nel Settecento non esistevano i tessuti elasticizzati così per reggere le calze ai polpacci dell’uomo ( e alle cosce delle donne) si usavano delle giarrettiere o dei nastri girati più volte intorno alla gamba e annodati (tra cui alla bisogna si nascondeva un piccolo pugnale), anche chi portava i pantaloni (aderenti un po’ come una calzamaglia) usava annodare dei nastri sotto al ginocchio

La versione di Lady Nairne viene spesso liquidata dalla critica come una imitazione della versione di Burns e purtroppo molti furono i pregiudizi nei confronti della sua produzione letteraria..

CAROLINA OLIPHANT
I
There grows a bonnie brier-bush 
in our kail-yard,
And white are the blossoms o’t 
in our kail-yard;
Like wee bit cockauds (1) to deck
our Hieland lads
And the lasses lo’e the bonnie bush
in our kail-yard.
II
An it’s hame, an’ it’s hame
to the north countrie,
An’ it’s hame, an’ it’s hame
to the north countrie,
Where my bonnie Jean is waiting for me,
Wi’ a heart kind and true,
in my ain countrie.
III
But were they a’ true that were far awa’?
Oh! were they a’ true that were far awa’?
They drew up wi’ glaikit Englishers
at Carlisle ha’, 
And forgot auld frien’s
that were far awa’.
IV
“Ye’ll come nae mair, Jamie,
where aft ye have been,
Ye’ll come nae mair, Jamie,
to Atholl’s green;
Owre weel ye lo’ed the dancin’
at Carlisle ha’, 
And forgot the Hieland hills
that were far awa’.”
V
“I ne’er lo’ed a dance
but on Atholl’s green,
I ne’er lo’ed a lassie
but my dorty Jean,
Sair, sair against my will
did I bide sae lang awa’, 
And my heart was aye in Atholl’s green
at Carlisle ha’.”
VI
The brier bush was bonny ance
in our kail-yard; 
That brier bush was bonny ance
in our kail-yard;
A blast blew owre the hill,
that ga’e Atholl’s flowers a chill,
And the bloom’s blawn aff the bonnie bush
in our kail-yard.
Traduzione italiana Cattia Salto
I
Una bella rosa selvatica cresce,
nel nostro orto in cortile
e bianchi sono spuntati i boccioli
nel nostro orto in cortile
come piccole coccarde per ornare
i nostri ragazzi degli Altopiani
e le ragazze amano il bel cespuglio
nel nostro orto in cortile
II
E’ casa, è casa
al Nord 
E’ casa, è casa
al Nord
dove la mia bella Jean mi aspetta
con cuore gentile e sincero
nel mio paese 
III
Ma era proprio vero che erano tutti lontano?
era proprio vero che erano lontani?
Si avvicinarono ai frivoli Inglesi
al castello di Carlisle
e dimenticarono i vecchi amici
che erano lontani
IV
“Non tornerai più, Jamie
dove spesso sei stato
Non tornerai più, Jamie
ai pascoli di Atholl;
Amavi soprattutto le danze 
al castello di Carlisle
e dimenticasti le colline degli Altopiani
che erano assai lontane”
V
“Mai amai una danza
se non i prati di Atholl
e mai amai una ragazza
se non la mia impertinente Jean.
Duramente contro la mia volontà
dovetti assentarmi così lontano
ma il mio cuore era nelle praterie di Atholl
piuttosto che al castello di Carlisle”
VI
Il roseto era bello un tempo
nel nostro orto in cortile
quel roseto era bello un tempo
nel nostro orto in cortile
una tempesta soffiò sulla collina
che fece raggelare i fiori di Atholl
e i boccioli sono volati via dal cespuglio
nel nostro orto in cortile

NOTE
1) la coccarda bianca dei Giacobiti 

FONTI
http://chrsouchon.free.fr/kailyard.htm
http://sangstories.webs.com/cuckoosnest.htm
https://mudcat.org/thread.cfm?threadid=86781
http://digital.nls.uk/special-collections-of-printed-music/archive/90262457
https://digital.nls.uk/broadsides/broadside.cfm/id/14959
https://allpoetry.com/There-Grows-a-Bonnie-Brier-Bush

Mise Éire – I am Ireland

Leggi in italiano
Patrick Henry Pearse (Pádraic Mac Piarais or Pádraig Pearse) wrote a short poem in Gaelic, about afflicted Ireland, it was 1912 and the Easter Uprising was to came. It’ll be Pearse who read the proclamation of the Irish Republic on the steps of the Post Office occupied by the rebels. His death along with that of his companions on that Easter of Blood of 1916 will be the prelude to the Irish War of Independence (1919-1921)

In 1959 George Morrison made a documentary film about the foundation of the Republic of Ireland that, recalling it to the Pearse poem, he entitled “Mise Éire”: it was a long work of research and cataloging from the newsreels, period films, photos of key figures such as Pádraig Pearse, James Connolly, Éamon de Valera and Michael Collins, to giving back through the reassembly of archival material, a crucial historical period for Irish independence from 1896 to 1918, a twenty-year period that saw the flowering of both political nationalism and Irish culture, the Gaelic League and the Gaelic Athletics Association, the Abbey Theater of WB Yeats and Lady Gregory which ends with the electoral victory of the Sinn Féin party.
The orchestral soundtrack (for the first time combined with an Irish feature film) was entrusted to Seán Ó Riada, who arranged the traditional Irish music and the sean-nós songs (‘old style’) with a classical style.
The Ó Riada soundtrack certainly contributed to the documentary’s pathos, and among the many traditional melodies he also rearranged “Róisín Dubh” renamed as title track “Mise Éire” .
Róisín Dubh (= little black rose) is Rosalinda, a young girl named Little Rose is the allegory of Ireland, a codeword coined at the end of the sixteenth / early seventeenth century to identify Ireland with a Black Rose, ideally contrasted to the Red Rose of the Tudor House (the Lancaster rose).
The Irish Radio Orchestra

But Pearse poem had remained in the background despite hitting target with the title, it will be Patrick Cassidy on the occasion of the centenary of the Easter Uprising, to write his tune for “Mise Éire”, staged for RTÉ ONE with RTÉ Concert Orchestra and sung by the young Irish singer, Sibéal Ní Chasaide

Sibéal Ní Chasaide live ( in “1916 The Irish Rebellion”, 2016)

I am Ireland (1):
I am older than
the old woman (2) of Beare.
Great my glory:
I that bore
Cuchulainn, the valiant.
Great my shame:
My own children
who sold their mother.
Great my pain:
My irreconcilable enemy
who harrasses me continually.
Great my sorrow
That crowd,
in whom I placed my trust,
died.
I am Ireland:
I am lonelier than
the old woman of Beare.
Mise Éire:
Sine mé ná
an Chailleach Bhéarra
Mór mo ghlóir:
Mé a rug
Cú Chulainn cróga.
Mór mo náir:
Mo chlann féin
a dhíol a máthair.
Mór mo phian:
Bithnaimhde
do mo shíorchiapadh.
Mór mo bhrón:
D’éag an dream
inar chuireas
dóchas.
Mise Éire:
Uaigní mé ná
an Chailleach Bhéarra.

NOTE
1) “Just Speak Your Language”
2) Cailleach Bheara cailleach= “veiled one” she is an ancient goddess also revered in Scotland and the Isle of Man. She is associated with Winter, and the creation of the landscape – in particular the cliffs – and with the stone burial mounds. In the aisling song, Ireland is represented as a girl with the appearance of a goddess, but already in the eighteenth-century song Caitilín Ní Uallacháin Ireland is compared to a “poor old woman” (Sean-Bhean bhocht) Ms. Katty Hualloghan – Cathleen or Kathleen Nì Houlihan-, owner of four green fields (ie the four provinces where Ireland is traditionally divided).

 

https://terreceltiche.altervista.org/roisin-dubh/

https://terreceltiche.altervista.org/caitilin-ni-uallachain/

FONTI
https://www.theballadeers.com/ire/oriad_m2006_mise.htm
https://aliisaacstoryteller.com/2017/06/12/who-was-the-old-woman-of-beare/
http://ifi.ie/film/mise-eire/
http://www.itastreaming.online/film/19383-mise-%C3%89ire-1959-streaming-subita.html
http://www.irishpage.com/poems/miseeire.htm
https://quinteparallele.net/2017/03/20/ceol-na-heireann-musiche-classiche-dirlanda-in-sean-o-riada/