RIDDLE-RHYMES

AMONG other rhymes which date some way back in history are those which may fitly be called riddle-rhymes. Some of these have close parallels in the nursery lore of other countries. The most interesting example of this class is the rhyme on Humpty-Dumpty which deals with the egg. The egg from the earliest times formed an enigma in itself, and was looked upon as representing the origin of life. Aristophanes knew of the great bird that laid the world-egg. According to Kalevala, the Finnish epic, the world-egg fell and broke. Its upper part became the vault of heaven, its lower part the earth. The yolk formed the sun, the white the moon, and the fragments of the shell became the stars in heaven. Reminiscences of this idea of a world-egg linger in the Senchus Mor of Ireland and in the Volospa of Norse saga. In Tibet the holy Budh is represented holding in his hand a broken egg-shell, on the edge of which a diminutive human being is sometimes represented sitting. These world-wide conceptions account for the existence of numerous riddles that are current about the egg.

The rhyme on Humpty-Dumpty among us is current in three variations:—

Many parallels of this rhyme were collected from different parts of Europe by Mannhardt. In these Humpty-Dumpty appears under various names. They include HÜmpelken-PÜmpelken, RÜntzelken-PÜntzelken, Wirgele-Wargele, Gigele-Gagele, and Etje-Papetje in different parts of Germany, and Lille-Trille and Lille Bulle in Scandinavia. The closest parallel of our rhyme hails from Saxony, and stands as follows:—

"H.-P. sat on a bench, H.-P. fell from the bench; there is no doctor in Engelland who can restore H.-P."

In Switzerland the rhyme of Humpty-Dumpty is told of Annebadadeli. The usual answer is an egg, but sometimes it is an icicle or a feeding-bottle.

In Scandinavia they say:—

"Little B. fell from the shelf, no man in the whole land can restore little B."

This has a further parallel in France in a rhyme which reproduces the German expression Engelland regardless of its intrinsic meaning:—

"B. b. on the bench, B. b. on the ground. There is no man in England who can restore him."

The forty doctors of our rhyme who figure also as twice threescore men, reappear in the German rhyme as "no doctor in Engelland," as "no man in all the land" in the Scandinavian rhyme, and as "no man in England" literally translated, of the French version.

In one version of our rhyme those who are powerless to restore what is broken are described as "all the king's soldiers and all the king's men." This expression is also used in the riddle-rhymes on Smoke and on the Well, which are found in our own and in foreign nursery collections.

In Swabia they say:—

"There is something in my house, not a hundred thousand horses can pull it out."

The answer is "Smoke." In France they say:—

"What is as round as a thimble, and horses cannot pull it?"

The answer is "A well." Possibly the "king" of these rhymes stands for the sun as the representative of power, whose horses and men are alike powerless.

The egg, which in these rhymes is designated by fanciful names, in other riddle-rhymes current abroad is described as a cask containing two kinds of beer. A riddle was put by the god Wodan in the character of a wayfarer to King Heidrek, and stood as follows:—

"Blond—haired brides, bondswomen both, carried ale to the barn; the casks were not turned with hands nor forged by hammers; she that made it strutted about outside the isle." The answer is "Eider-ducks' eggs" (C. P., I, 89).

The egg is also likened to a cask containing beer in a short riddle-rhyme which is current from Lapland to Hungary. In the Faroe Islands it takes this form: "Bolli fell from the ledge, all its hoops fell off. There is no man in the East, there is no man in the West, who can restore it" (M., p. 417). In Prussia they say:—

"A cask comes from Engelland, without bottom, without band; it contains two kinds of beer."

Among ourselves there is no riddle-rhyme, as far as I know, which describes the egg as a cask containing beer. But in the seventeenth century the word Humpty-Dumpty was used to designate a drink which consisted of ale boiled in brandy,[48] and this conception obviously hangs together with the two kinds of beer of the foreign riddle-rhymes on the egg.

Other riddle-rhymes current among ourselves or abroad describe the egg as a house or a castle. The following one describes it as an enigma in itself:—

Girls in America play a game called Humpty-Dumpty. They sit on the ground with their skirts tightly gathered around them so as to enclose the feet. The leader begins some rhyme, all join in, and at a certain word previously agreed upon, all throw themselves backwards, keeping their skirts tightly grasped. The object is to recover the former position without letting go the skirt (N., p. 132).

Possibly the game is older than the riddle-rhymes, for these rhymes describe Humpty-Dumpty as sitting on a wall, or a bank, or a ledge, or as lying in a beck, which for an actual egg are impossible situations. They are intelligible on the assumption that the sport is older than the rhyme, and that the rhyme describes human beings who are personating eggs.

The name Humpty-Dumpty itself is one of the large class of rhyming compounds which are formed by the varied reduplication of the same word. Perhaps they originally conveyed a definite meaning. The word Humpty-Dumpty is allied to hump and to dump, words which express roundness and shortness. Another name of the kind is Hoddy-Doddy, which occurs in the following riddle-rhyme:—

The answer is "An iron pot."[49] The word Hoddy-Doddy in the sixteenth century was directly used to express "a short and dumpy person" (1553). It was also applied to a "hen-pecked man" (1598).[50] The meaning of shortness and roundness is expressed also by the name of the foreign equivalents of Humpty-Dumpty. The German HÜmpelken-PÜmpelken, and probably Lille Bulle of Scandinavia convey the same idea. On the other hand, the names Wirgele-Wargele and Gigele-Gagele suggest instability. The Danish Lille Trille is allied to lille trÖlle, little troll, that is, a member of the earlier and stumpy race of men who, by a later age, were accounted dwarves. These were credited in folk-lore with sex-relations of a primitive kind, an allusion to which seems to linger in the word Hoddy-Doddy as applied to a hen-pecked man.

Among other rhyming compounds is the word Hitty-Pitty. It occurs in a riddle-rhyme which Halliwell traced back to the seventeenth century (MS. Harl. 1962):—

This verse is sometimes used in playing Hide and Seek as a warning to the player who approaches the place that is "hot" (1894, I, 211). A variation of the word is Highty-Tighty, which is preserved in the following rhyme:—

The answer is "A holly tree."

Another rhyming compound is preserved in the riddle-rhyme on the sunbeam:—

The following riddle-rhyme preserves the word lilly-low, which is the north-country term for the flame of a candle:—

Another riddle on the candle, which also stands in MS. Harl. 1962, and has found its way into nursery collections, is:—

This recalls a riddle current in Devonshire, where the sky is called widdicote:—

All these riddle-rhymes are based on primitive conceptions, and all have parallels in the nursery lore of other countries. The rhyme on Hoddy-Doddy in Norwegian is simply descriptive; in France it is told in the form of words exchanged between Noiret, "Blacky," the pot, and Rouget, "Ruddy," the fire. In Italy the Pot, the Smoke, and the Fire are described as three sisters. Again, the riddle-rhyme on the candle is told in Swabia and in France. But in no case are the foreign parallels as close as in the riddle-rhyme of Humpty-Dumpty, and in no case do they preserve the same interesting allusions.

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