A little-known Robin Hood poem from 1870.
Judging Robin Hood: Negotiating Outlawry in Nineteenth-Century Texts
Abstract. Robin Hood needs no introduction. He is the noble outlaw who steals from the rich to give to the poor, living a merry life in Sherwood Forest. Yet people often forget that Robin Hood was a criminal. Indeed, Robin Hood Studies are often seen as a class apart from traditional legal and criminal histories, perhaps because of their ‘popular’ nature. Undoubtedly, by the nineteenth century, Robin Hood emerged as a national hero, partly due to his glorification by Romantic-era writers such as Sir Walter Scott. Yet as my paper will show, there was always uneasiness in some Robin Hood texts between judging Robin’s good deeds on the one hand, and his criminality on the other. Writers explained this in various ways. Sir Walter Scott in Ivanhoe (1819) disapproved overall of Robin’s outlawry, but concluded that his actions were necessary for the safeguarding of the nation. Thomas Love Peacock in Maid Marian (1822) gave Robin an a detailed backstory, explaining that he was outlawed only because he was guilty of resisting oppressive Forest Laws, and hence there was justification for his criminal career. Pierce Egan, in Robin Hood and Little John (1840), chose not to portray Robin as an outlaw at all, but as a radical political fighter. Yet in these texts also, other outlaws who are not part of Robin’s band are depicted as murderous brutes. My paper thus argues that these moral judgments (and sometimes the absence of any type of judgment) upon Robin Hood’s outlawry were a way of separating one of England’s foremost national heroes, who was ultimately a criminal, from the ‘criminal class,’ a notion which gained currency during the nineteenth century and held that there was a certain underclass in society which was responsible for the majority of crime.
Curteous Outlaws and Elizabethan Rogues: The 16th-Century Context of “A Gest of Robyn Hode”
Crime historians often pay little regard to medieval outlaw literature, but my paper aims to use the history of crime in the early modern period to add a new context to their study. The ballad A Lytell Geste of Robyn Hode was first printed in the early sixteenth century. Around the same time also we see other outlaw ballads printed such as Adam Bell, Clim of the Clough, and William of Cloudesly (c.1530). My paper explores one reason why the figure of the outlaw hero became popular in print during the sixteenth century. Could it be that the idealisation of the outlaw occurred during the sixteenth century because another, more sinister criminal figure was also emerging in print: the ‘rogue’? Whilst outlaws such as Robin Hood were ‘curteyse’ and ‘dyde pore men moch god’, the figure of the rogue was more menacing. The word ‘rogue’ was first coined in 1561. Unlike the relatively good greenwood outlaw who lived apart from mainstream society, however, rogues were part of it, describing somebody who would rob, cheat, and swindle people indiscriminately, all the while effecting the disguise of a law-abiding citizen. Thus there was a need for people to believe in a good outlaw, because real-life offenders were ultimately more menacing. Hence the proposed paper explores the dichotomy between outlaws and rogues in print, in the process highlighting how changes in the nature of crime in the early modern period might have affected medieval outlaw myths.
The Legend of Robin Hood
A forthcoming public talk to be delivered at Pontefract Castle on 8 May 2016.
Thomas Love Peacock’s “Maid Marian” (1822)
For International Women’s Day, I discuss Thomas Love Peacock’s ground-breaking novel “Maid Marian” (1822).
Recidivism in “A Lytell Geste of Robyn Hode” (c.1450)?
Recidivism…refers to a person’s relapse into criminal behavior, often after the person receives sanctions or undergoes intervention for a previous crime.
“A Lytell Geste of Robyn Hode” (c.1450): Alleviating the Fear of Crime in Late Medieval & Early Modern England?
Did people *need* the myth of a good outlaw?
‘By god that dyed on a tree’: Crux Simplex in “A Lytell Geste of Robyn Hode” (c.1450)?
In the 16th century there was an understanding among some thinkers that Christ may have died on a simple wooden stake or tree, rather than a two beam cross, and similarly the Geste of Robyn Hode makes reference to “Cryst that dyed on a tree”.