Part 10

“My little one is bashful, then I must do it myself,” thought he.

When the meat was cooked he tried again:

“Come, now, my dear, and prepare the meat.” But the bride was as bashful as before, and did not stir.

“Gracious! how bashful she is. I must do it myself,” repeated the Giant.

When he had prepared the meal he bade her come and eat, but without effect. The bride remained motionless in her corner.

“The more for me, then,” thought he, and sat himself to the repast with a good appetite. When he had eaten, he bade his bride prepare the bed.

“Ah, my love, are you so bashful? I must then do it myself,” said the simple Giant.

“Go now and retire.” No, she had not yet overcome her bashfulness, whereupon the Giant became angry and grasped the object with great force.

Discovering how the Lapp had deceived him, and that he had only a block of wood instead of a human of flesh and blood, he was beside himself with rage, and started in hot pursuit after the Lapp. The latter, however, had so much the start that the Giant could not overtake him. At the same time it was snowing, which caused the Giant to lose his way in the mountains. Finally he began to suffer from the cold. The moon coming up, he thought it a fire built by the Lapp, and at once set out on a swift run toward it, but he had already run so far that he was completely exhausted. He then climbed to the top of a pine, thinking thereby to get near enough to the fire to warm himself, but he froze to death instead, and thus ends the story.

THE CUNNING LAPP.

A poor Lapp once ran into the hands of a Giant, by whom he knew he would be devoured if he could not conceive some means of outwitting him. To this end he therefore proposed that they have a contest of strength, the test to be that they should butt against a tree and see which could drive his head farthest into it. He who could make the deepest impression must, of course, be the stronger.

The Giant was first to make the trial. Taking his stand some distance from a tall pine, with a spring forward he drove his head with furious force against the trunk, but the most careful search did not discover a mark caused by the blow. The Lapp then said that he would show his strength the next day. During the night he made a large hollow in the trunks of several trees and re-covered the cavities nicely with the bark. Next morning, when the contest was renewed, the Lapp ran from tree to tree, into each of which he thrust his head to his ears. The Giant looked on, thoroughly crestfallen at the exhibition of strength, but proposed that they have another trial. This time he who could throw an ice ax highest into the air should be declared the victor. The Giant threw first, and to such a height that the ax was almost lost to sight.

“That was a miserable throw,” said the Lapp. “When I throw it shall be so high that it will lodge upon a cloud.”

“No, my dear!” shouted the Giant. “Rather let me acknowledge myself the weaker, than lose my splendid ax.” Thus again the Lapp came off champion.

The next day, as the Lapp and the Giant were out in company, the Lapp gathered a number of willow twigs and began twisting them together.

“What are you about to do with those?” asked the Giant.

“I mean to carry away your treasure house,” answered the Lapp.

“Oh, my son,” sighed the Giant, “let me retain my house, and I will fill your hat with silver.”

“Very well,” replied the Lapp.

While the Giant was away after the silver, the Lapp dug a pit, cut a hole in his hat crown and sat the hat over the pit.

“It’s a big hat you have,” complained the Giant.

“Fill it up!” shouted the Lapp. “Otherwise I’ll throw you, as I would have done the ice ax, up into the clouds.” And the Giant was compelled to give the Lapp such a sum of money that he was ever after a rich man.

KADNIHAK.

Kadnihaks are a kind of spirit which dwell underground, at times, showing themselves to man dressed in red attire, and having long hair which resembles green flax and reaches to their waists. Like the Lapps, they have reindeer and dogs, and like them also in this and their dress, their language and songs are the same. Some of their songs have even been learned and are called “Kadniha-vuolle.”

It happened in the last century that a great number of the mountain Lapps had pitched their tents in the vicinity of Qvikkjokk. It was at the season when the court and fair were in session in Jokkmokk. In the absence of the older people, in attendance at court or fair, the youths and maids remaining at home let themselves out for a good time at all kinds of games. An old Lapp woman, knowing that the Kadnihaks, or Trolls, living in the adjacent mountains would not tolerate such a confusion, warned the young people, but in vain.

Evening came, and all retired to rest, but it had hardly become quiet in the Lapp tents before the Kadnihaks were heard to be astir. The tinkling of bells, cries of men, barking of dogs, noise of reindeer and a general commotion prevailed on all sides.

The Lapps were seized with fear and trembling.

The old Lapp woman arose from her bed of reindeer skins and peeked out through the tent door. With horror she saw the whole tribe of sprites marching straight down upon the camp. No time was to be wasted. She threw about her a skin and hurried out to treat with the angry Trolls. With great trouble and promises that she would see to it that the children would conduct themselves better in the future, she induced them to change their course, thus staying the danger the camp was in of being trampled down. From that day there was quiet in the camp as long as it continued there.

NOTES

[1] See also Skåne Gammalt Och Nytt.

[2] Similar legends are connected with a number of our churches, as the cathedral of Trondhjem, where the Troll is called “Skalle.” Also with Eskellsätter’s church in the department of Näs in Vermland, where the giant architect is called Kinn, who fell from the tower when the priest Eskil called, “Kinn, set the point right!” Again, with a church in Norrland, where the Troll is called “Wind and Weather,” and concerning whom the legend relates “that just as the giant was putting up the cross, St. Olof said ‘Wind and Weather you have set the spire awry.’” Of the church at Kallundborg in Själland, whose designer, Ebern Snare, it is said, entered into a contract much the same as that made with the Giant Finn by the holy Laurentius.

[3] See G. Lundgren’s Skanska Herrgårdar, Vol. I.

[4] Arild Ugerup, the character in chief of this legend, was born in the year 1528 in the castle of Sölversborg, where his father, Axel Ugerup, was master. When the son had passed through the parochial school of Herrevad, and had attained to the age of manhood, he marched, with others, to guard the old Kristian Tyrann in Kallundborg castle. Some years later he was sent as Danish embassador, to be present at the crowning of King Erik XIV., when he was made Knight of the Order of St. Salvador. Later he was sent as envoy to the Russian court, and in 1587 was raised to Lord of Helsingborg, where he died in 1587, and was buried in Ugerup (now Köpinge) church.

Another legend, in which the seeds of the pine tree were sown, comes from Östergötland. A lady of the nobility, living in Sölberga, had a son, who, in the battle of Stångebro took sides with King Sigismund, and when the battle was lost had to fly the country. The aged mother mourned deeply over her son’s absence, and besieged Duke Karl with prayers to allow her misguided son to return home, to make her a visit, at least.

At last he was granted permission to return and visit his mother until—the order read, “The next harvest.” Whereupon the mother sowed pine seeds on the fields of Sölberg, which accounts for the uncommonly fine forests of pine even now existing on the estate.

[5] Both of these Troll treasures are now preserved at Ljungby and are willingly shown to curious travelers. The horn is in the form of a half circle and adorned with silver mountings. The pipe is of ivory, made so that it may be blown from either end, and the sound from it is a single piercing note.

When Lady Oellegard Gyllerstierna, who inherited Ljungby, married Cay Lycke, she took the horn and pipe with her to Denmark. The evil that soon befell Lycke was regarded by many as the consequence of Troll curses, which followed him who took the articles from Ljungby. From Lycke the horn came into the possession of Lord Axel Juul, whose widow presented it to the Chancellor, Ove Juul. His son sent it to the Danish minister, Luxdorf. Since 1691 the horn and pipe have remained continuously at Ljungby.

In all quarters of the country similar legends are current, more or less founded upon the Ljungby legend.

As late as the present year (1888) the translator met a gentleman, recently from Sweden, and from the province in which Ljungby is located, who states that the horn is still in the possession of the owners of the Ljungby estate, and that this story concerning it is still current and quite generally believed.

[6] Stories of elvemaidens, who have married humans, lived with them some time and then vanished, are not uncommon in Sweden. One such from Småland is related of a priest whose son held office under him as curate.

One morning when the young man wakened he saw the sun streaming into his apartment through a knot hole in the wall. Suddenly there entered, as if on a sunbeam, a maiden, who stood before him as naked as Eve in the garden of Eden. He hurriedly threw a cloak over the beautiful apparition and conducted her down to his parents. Who she was or where she came from, neither she nor any other could tell. After a time she became the wife of the young priest and lived happily with him a number of years. But one day he was relating to her the wonderful manner of her coming, and to confirm his account removed the plug from the knot hole, whereupon she instantly, as suddenly and mysteriously as she had come, vanished, leaving him in sorrow and despair.

[7] Skurugata is a street-like chasm cut through one of the granite mountains situated in the parish of Eksjö, in width about twenty-five feet, with walls of rock on either side rising precipitously to the height of 130 feet, and in length about a quarter of a Swedish mile—one and one-half English miles. That the fertile fancies of the people have made this wild place the resort of Trolls and other supernatural beings is not surprising. Above the cliff lies a rock called Skuruhatt, by the side of which is an opening into the mountain, called Sacristian, where the heathens are said to have made offerings to their gods.

[8] Commissioned by Governor Lindehkelm and Doctor Urban Hiarne, Bailiff Girs, of Tveta, in the province of Jönköping, went to Vising Island in the year 1705, for the purpose of learning whether or no any trace of the Giant’s work yet remained.

Arriving at the island he applied to three aged and trustworthy men, from each of whom he received the same narration that has here been presented. Accompanied by these men he went by sea along the eastern coast of the island until he reached a high bluff, situated between the villages of Näs and Stiby, and about a third of a mile south of Visingborg. Here were actually two holes about fifty feet distant from each other. Into these holes three men crept, Policeman Nils Runske into one, and two peasants into the other. After creeping on hands and knees some feet they found it possible to walk upright for about thirty-four feet when the three met, the two tunnels here continuing in a single passage, which they were not able to penetrate beyond a few feet, because of the foul air. The passage was six feet high and eight feet wide, but said to have been much larger seventy years earlier. Later Girs was shown a sunken place or bog which extended from the aforementioned bluff inland three-eighths of a mile and terminated at the hole in Kumlaby meadow, where it is supposed Gilbertil is imprisoned. As late as the beginning of the eighteenth century the story was so generally credited that few or none could be found who were not entirely convinced that Gilbertil was still, by some devilish power, alive and laboring to free himself from his imprisonment.

[9] The inhabitants of Eksjö and thereabout relate many stories of Trolls and the like, but these are the most complete and characteristic.

[10] This legend is a complex of different giant stories localized at Puke Berg—Puke Mountain. Nearly every parish has its legend, in which the resident giant has been angered with the noise of the church bells, and has sought to destroy his disturber. The legend of the giantess who took the children from their plowing and bore them to her giant parent is not confined to the Giant Puke. Similar legends are current in Kläppe, in Oldesborg parish, in Dalland, etc.

[11] See also J. Allvini’s description of Vestbo Municipality. The same legend is also current in Halland, with the difference that Ebbe’s lady love is said to have resided upon an estate in Tiveden, and that the remains of the exiled Knight now lie under a granite rock near the entrance to Gallinge Church.

[12] Before the days of railroads and regularly equipped stage lines, it was the duty, established by law, of the farmers and others owning horses to, in their turn, furnish travelers with means of conveyance from the inn of their neighborhood to the next. Upon the arrival of a traveler at an inn a servant was dispatched to the neighbor whose turn it was, and he was expected to promptly furnish horse, wagon and driver.

[13] An old Götland legend, by Madame D. Kindstrand, and in the Family Journal, elaborated by C. J. Bergman. Hop O’ My Thumb, Lick the Pot, etc., are the names given the fingers.

[14] In Götland a Byse is the spirit of one who in life was continually on the move around his possessions, or was so covetous of worldly goods that even perjury did not deter him from acquiring property unjustly.

[15] When the robber’s grave was opened, in the year 1870, human bones were found in it, strengthening the supposition that the legend is founded on facts.

[16] In Bohuslän and in Dalland the belief is quite general that the giants, leaving those regions, settled upon Dovre in Norway, or upon some uninhabited island in the North Sea, and that travelers are eagerly questioned about their former home.

[17] The belief that giants have two hats, one of which renders the wearer invisible, and another that reveals things otherwise invisible, is widespread in Northern Scandinavia.

[18] This legend is noteworthy as showing how time and fancy often clothe the historical fact in mythical garb. The reader’s attention is called to similar cases in this collection, among them the Lord of Ugerup, Bishop Svedberg and the Devil, Lady Barbro, of Brokind, Jonas Spits, etc.

[19] The belief in Tomts has been handed down to us through many generations, and is widespread in Sweden. In the opinion of the writer they are nothing more or less than an inheritance from the classical past and a remnant of the domestic worship which the ancients bestowed upon their family gods. Legends similar to this are related in Norway, where the spirit is called Topvette or Tomlevette and Gardos; also in Faroe Islands, where they are called Niagriusar, and in Germany, where they are called Kobolde, etc.

[20] Not longer than thirty years ago a cross, said to be the one raised on this occasion, was still standing in Norrhult.

[21] This story was found, after his death, among the papers of the lecturer, J. Vallman. The estate of Brokind, before it came into the possession of the family of Count Falkenberg, was owned, for about two centuries, by the family of Night and Day. It is probable that the Lady Barbro wrought into this legend is Lady Barbro, Erik’s daughter, wife of Senator Mons, Johnson Night and Day, though how she was made to play a part in the narrative is not known, as her body was not impaled in a swamp, but rests peacefully in an elegant grave in the cathedral of Linköping.

[22] This legend doubtless grew out of the story of the flood, in this form relating how the mighty waters burst their bounds and were in time again imprisoned in their beds.

[23] The wood nymph dwells in large forests, and is described as a beautiful young woman, when seen face to face; but if her back be turned to one it is hollow, like a dough-trough, or resembles a block stub. Sometimes, instead of a hollow back, she is adorned with a bushy fox tail. The sea nymph dwells, as indicated by the name, at the bottom of seas and lakes, and is clad in a skirt so snow-white that it sparkles in the sunlight. Over the skirt she wears a light blue jacket. Usually her appearance is the forerunner of a storm; she is then seen sitting upon a billow combing her golden hair.

[24] This legend is noteworthy as being the only one, as far as the author has been able to find, in which Troll property is changed into snakes. Usually gold is changed into shavings, and silver to pebbles and sand; otherwise it brings disaster upon the usurper of Trolldom and his family.

[25] As late as 1875 a farmer near Mariestad, during an epidemic among his cattle, buried alive a cow in the ground. Whether this cruel expedient was effective the author is not informed.

[26] The ennobled Gyllenspits was born at Speserund, in the parish of Millisvik, in Vermland, some time in the year 1609. During the Polish and German wars he made his way up from the ranks to lieutenant-colonel, and was made a noble in 1660. He was afterward colonel, and finally major-general of infantry. He died in 1679, and is buried in Sunne Church, in Vermland.

[27] From Norway we have a similar story, by Faye, Norske Folkesagn, which relates that a wood nymph one time attended a dance, where she had as partner a young man, who, when he observed the bushy appendage, said genteelly, “My beautiful lady, you are losing your garter,” which so pleased the nymph that she rewarded him bountifully with gold and other riches.

[28] Bishop Konrad Rugga, who plays a part in this story, belonged to the old Kyle family and was born in Stockholm. After he had studied in foreign high schools, he was, upon his return to Sweden, first canon, and later archdeacon in Uppsala Cathedral. In the year 1480 he was chosen bishop of Strengnäs, which office he entered upon on the 3d of April, 1501. In the Cathedral of Strengnäs, even now, a small cell is shown, which is said to have been his treasure vault, and where his prayer-book, shoes and other relics may still be seen.

[29] The chief character in this narrative is the wife of President and Senator Erik Gyllerstierna, Beata Yxkull, to whom the name of Lady Pintorpa is given. As far as can be judged from the best accounts obtainable, Lady Beata was a woman of unusual understanding, decision and power. It is quite possible that in her exactions and treatment of her servants and dependents she may have sometimes been unreasonably severe, and that therefore she did not command their love. It is certain that the stories of her inhuman conduct and tragical end are of a later date than her generation, and that this is a localization of a similar German legend.

The opinion is ever hazarded that Beata Yxkull came to play a part in this gruesome myth, alone because of the name of the estate, Pintorp, which our uncritical story-tellers have credulously taken for granted, was derived from Pina—to tease—though good grounds exist for the belief that the estate took its name from the family of Pinaur, who, in former days, resided thereon.

[30] The legend of the ring, originally an Oriental tale [See Herodotus on King Polycrates in Samos], has become a part of the folk-lore of several localities in Scandinavia, as in Närike, The Rich Lady; in Norway, The Insolent Priest’s Daughter; in Denmark, Free Birthe, etc.

[31] Supplementing this story, it is related that the punishment meted out to the priest’s worldly-minded wife for seducing the servant into the attempt to frighten her husband from his devotions was that her body after death should remain in the grave undecayed.

The same story is told of a woman member of the old family of Ickorna, and the attempt has been made to establish that she is identical with the woman of Veckholm.

[32] The water nymphs are noted musicians; their music usually being in a plaintive strain and expressing a longing to be released on the day of judgment. Sometimes, but not so often, they appear in the folk-lore as the capricious rulers of the streams which they inhabit. It is believed, in certain regions that one should not grind grain on the night before Christmas, for at that time the nymphs are out in all the streams, and if they find a mill going they stop it, break it, or grind at such a furious rate that the millstones burst.

[33] It is believed this comes from an old Icelandic Saga, which has been made a part of the folk-lore of Dalarne.

[34] The magpie in folk-lore is an ominous bird, and is avoided by the peasantry, because one can not know whether it is the spirit of a Troll, friend or foe. When the magpies build near the house it is regarded as a lucky omen, but if they build on the heath, and meantime come to the house and chatter, it bodes evil.

[35] In other regions it is related that heralding an epidemic, a little bird flies around the country where men are plowing, and, perched upon the ox-yokes, twitters its warning.

[36] To the characteristics attributed in this story to the Vätters may be added that they are peaceable and generally inclined to be friendly to mankind, but that they may, nevertheless, be aroused to acts of violence if their wishes are not heeded, or if harm is done them designedly. They are said to have great quantities of gold and silver, but steel is very offensive to them. If, therefore, a knife is stuck into a fissure in a mountain, a piece of gold will, a few days later, be found in its stead. During autumn and in winter they take up their abode in vacated cow barns, where they employ themselves after the manner of mankind.