Arthur, of Charlemagne, of Sigurd, or of Etzel. The pagan legends were Christianised, like that of Beowulf; they were expanded into measureless length, whole cycles were invented about the heroic families; poets altered the materials each in his own way and to serve his own purpose, and often to glorify his own country. If the Saracens told their story of Roland at Roncevalles, it would be very different from that of the old Frankish chansons de geste. Thus the romances are a mixture of popular tales, of literary invention, and of history as transmitted in legend. To the charm of fairy tale they add the fascination of the age of chivalry, yet I am not sure but that children will prefer the fairy tale pure and simple, nor am I sure that their taste would be wrong, if they did.
In the versions here offered, the story of Arthur is taken mainly from Malory's compilation, from sources chiefly French, but the opening of the Graal story is adapted from Mr. Sebastian Evans's 'High History of the Holy Graal,' a masterpiece of the translator's art. For permission to adapt this chapter I have to thank the kindness of Mr. Evans.
The story of Roland is from the French Epic, probably of the eleventh century, but resting on earlier materials, legend and ballad. William Short Nose is also from the chanson de geste of that hero.
The story of Diarmid, ancient Irish and also current among the Dalriadic invaders of Argyle, is taken from the translations in the Transactions of the Ossianic Society.
The story of Robin Hood is from the old English ballads of the courteous outlaw, whose feast, in Scotland, fell in the early days of May. His alleged date varies between the ages of Richard I. and Edward II., but all the labours of the learned have thrown no light on this popular hero.
A child can see how English Robin is, how human,
