ii. 100, begins much in the same way, only in that case the child is to

be heir of a rich merchant who happened to be in the house at the time and overheard all. He does his best to prevent the prediction coming true; which, however, spite of all, is fulfilled. Cf. _Magyarische Sagen_ von Mailáth. "Die Brüder." Also "_Die Thaten des Bogda Gesser Châns_," _eine ostasiatische Heldensage aus dem mongolischen übersetzt von J. J. Schmidt_, _Petersburg_ 1839. And _Folk-lifvet i Skytts härad i Skåne wid början af detta århundrade, Barndomsminnen utgifna af Nicolovius_, _Lund_. 1847. "Rike Pehr Krämare." Also _Dasent_, "Rich Peter the Pedlar"; _Grimm_, "The Devil with the Three Golden Hairs"; and _Sagas from the Far East_, in which the king fears when he hears the hermit's prophecy of his son's future, p. 268.

The bed that the devils so much dreaded occurs in the Polish tale, "Madey," Naake's _Slavonic Tales_, p. 220. A merchant being lost in a wood promises an evil spirit that he will give him something that he had not seen in his house if he will set him in the right road. This something turns out to be a son born in the merchant's absence. When the boy grows up he sets out to get the bond from the devil that his father gave when lost in the wood. As the lad goes on his journey he comes to the hut of a robber of the name of Madey. He had murdered his father, and only spared his mother to prepare his food. Here, as in the Magyar story, the lad is spared on condition that he finds out what sort of bed is prepared for the robber in hell. The lad enters hell by means of holy water and incense, and the lame demon Twardowski[7] is threatened with Madey's bed if he does not give up the bond, which he is loth to do. This at once produces the desired effect, and Madey was so horrified at the lad's account of the bed that he struck his murderous club into the ground, and vowed he would wait till the lad returned as a bishop. Years afterwards, when the little boy had become a bishop, he found a beautiful apple tree and an old man kneeling at its foot. The tree was the robber's club, the old man Madey. As Madey makes his confession apple after apple becomes a dove and flies heavenward, till at last he confesses his father's murder, and then the last disappears; and, as the bishop pronounces the absolution, Madey crumbles to dust.

See, also, _Svenska Folksägner_, _af H. Hofberg_, _Stockholm_, 1882, p. 48. "Ebbe Skammelsson was a knight who was engaged to the beauteous Malfrid of Tiraholm. As they both were yet young, the knight set out for the Holy Land, promising to return in seven years. Soon after Ebbe's departure Malfrid's father died, and the maid remained with her mother. Years rolled on, but Ebbe did not return; and as the maid began to fade away, her mother promised her to another, thinking Ebbe must be dead. There was a splendid wedding; and just as the guests sat down to the table, a knight in golden armour galloped up to the house. The bride turned pale beneath her crown, and the mother, who recognised Ebbe, rushed out and reminded him that the seven years were past, and he was too late. In wild rage he struck off the lady's head; and then, dashing into the wedding hall, slew the bride and bridegroom. Filled with horror and remorse at his own deeds, he vaulted on to his horse, and rode into the wild woods. There he roamed in agony and despair. The pope's indulgence was obtained at the holy father's feet, but not peace; so, returning to the home of his old love, he begged the judge to sentence him to the severest punishment. After long deliberation the council determined that he should be loaded with the heaviest irons, and should pass a day and a night on each of the three hundred and sixty-five islands in Bolmen. This was carried out; and in his little boat he dragged himself from isle to isle. At length he reached the last, and crawled into a barn. His sad fate had made a deep impression on the people, and a minstrel wrote a song, which, a witch said, so soon as Ebbe heard, his irons would fall off and he would die. As he lay in the barn, a servant, who went to milk the cows, began to sing, 'Knight Ebbe's Song.' He listened with breathless attention, and then cried out: 'One part is true, one part is false.' The girl fled in terror. Soon the villagers gathered round to know who he was. He dragged himself to the hill, and, telling who he was, begged to be taken to the churchyard. Now, between the village of Angelstad and the church there is a large stone: mounting this, Ebbe cried, 'Am I worthy to rest in consecrated ground? If so, let it be....' At that moment the irons dropped off, and he died. The people buried him in the path, outside the north wall of the church; but the wall fell down each night, until it was so built as to include the outlaw's grave. The crosses on the roof of the parish church are said to be made of Ebbe's fetters, which for a long time hung inside the sacred building." Cf. J. Allvin, _Beskrifning öfver Vestbo härad_, p. 147. The same story, with some slight difference, is current in Halland.[8] A comparison between this and the wild Finnish story is not without interest, as shewing the humanising influence which has toned down the rude and rugged teaching of the early ages.

Cf. Campbell, _Tales of the Western Highlands_, p. 19: "The Inheritance."

Baring Gould, _Curious Myths of the Middle Ages_. "The Mountain of Venus," p. 213.

_Grimm_, vol. ii. p. 366. "The Three Green Twigs."

Merényi, _Tales from the Banks of the Danube_, vol. ii. p. 7, in Hungarian.

There is an interesting Lapp variant, "Fattiggutten, Fanden og Guldbyen." _Friis_, p. 161.

THE LAMB WITH THE GOLDEN FLEECE. Kriza, ix.

Cf. _Round the Yule Log._ "Hans, who made the Princess laugh," p. 269.

_Grimm_, vol. ii. "The Jew among the Thorns," p. 97 and Notes, p. 410, in which the Jew is compelled to dance to the sound of the fiddler.

Engel's _Musical Myths_, vol. ii. "The Indefatigable Fiddler," p. 29, and the "Ratcatcher of Hamelin," p. 37. (Also, _Baring Gould's Curious Myths_, p. 417.)

_Griechische und Albanische Märchen, von J. G. von Hahn, Leipzig_, 1864, vol. i. p. 222, and vol. ii. p. 240.--_Ladislaus Arany._ "The Sad Princess" (in Hungarian).--_Gaal_, vol. iii. "The Powerful Whistle."

FISHER JOE. Kriza, xvi.

_Page 16. Grimm_, vol. i, "The Gold Children," p. 331, where a man draws a gold fish out of the water, which tells him if he will throw it back into the water he shall have a splendid castle. He throws it back, and all comes as the fish said. The fisher must not reveal how it has come about; but his wife's curiosity makes him break his word, and all disappears.[9] The man catches the fish once more, and the same things happen, wealth and destitution; and then the fish is caught a third time. This time the fish is cut into six pieces, two of which are put in the ground, and grow up as golden cities; two are given to the man's horse, which has two golden foals; and two to the man's wife, who bears two golden children. See _Grimm's_ notes, p. 453. _Gubernatis_, vol. i. p. 249 (as to Phallic Significance), and vol. ii. sub. art. "Fish," p. 330. Also Caballero's (Spanish) _Fairy Tales_, "The Bird of Truth," p. 1, and the "Knights of the Fish," p. 29, where a poor cobbler, with no work, goes a-fishing as a last resource, catches a fish, and cuts it into six, with the same result as in the above tale. And _Portuguese Folk-Tales, Folk-Lore Society_, 1882; "The Baker's Idle Son," p. 72; Payne's _Arabian Nights_, vol. i. pp. 33-51.

Just as Fisher Joe lays his head on his wife's knee, and sleeps while wonders happen, so does the drummer rest, while the maiden does his tasks for him, in the story of the "Drummer," in _Grimm_, ii. 335.

Cf. also Dasent's _Tales from the Norse_. "The Mastermaid," p. 84, and Denton's _Serbian Folk-Lore_. "The Golden Fleeced Ram," p. 71.

_Page 18._ The trouble that comes from the king (or lord) seeing the hero's wife, or bride, is a common incident in Folk-Tales.

See the Finnish "Leppäpölkky" (Alder Block). _S. ja T._ ii. p. 2, where the hero, after infinite trouble, secures the lovely Katherine, who is said to be so beautiful that--

"One can see her skin through her clothes, Her flesh through her skin, Her bones through her flesh, Her marrow through her bones!"

When he arrived at home with his lovely prize, the king wished to know the whole of his adventures. Now it so happened that Alder Block had during his travels changed himself to an ermine, and had heard Syöjätär--who was the mother of the snakes he and his comrades had killed--tell what plans she had for destroying her children's murderer, as in the Magyar tale of "The three Princes, the three Dragons, and the Old Woman with the Iron Nose," p. 202 of this collection. Syöjätär declared at the same time that whoever dared to repeat her words[10] would be changed into a blue cross. Alder Block saved his comrades from the snares till the last one, which took the form "of beds with feather pillows;" and this time his companions, before he could stop them, threw themselves down, and were caught. The king ordered him to explain why his companions were not with him; and as Alder Block did so, he changed into a blue cross, standing in the churchyard. The whole story is a most interesting one, weaving in materials that are ordinarily to be found, not in one, but in many folk tales. The end of all is, the king got the lovely Katherine, and "took her to his castle, where they still live to-day, and perhaps to-morrow also; and there came good sons and beautiful daughters. I was also at the wedding. They gave me a wax horse. The saddle was made of turnip and the whip of peas. The feast lasted for many days; and when I came from it I came to Riettilä's corn kiln.[11] The kiln began to burn, and I to extinguish it. In the heat my horse began to melt, my saddle to roast, and the village's illegitimate children to eat it up. I began to drive them away, but the dogs were set at me; and when I began to whip them, they bit my whip to pieces. So all my things were destroyed, and poor me fell down. Perhaps I shall never be well again, it was so long." Compare this characteristic ending with that of the Magyar tales.

In the Finnish "Ei-niin-mitä" (Just nothing), _S. ja T._ ii. 53, a man catches a swan-maiden of great beauty. The king, so soon as he hears of her, determines to have her for his son, and the courtiers advise him to make the man procure--1st, "A table, on which is painted the moon and stars;" this his wife gets her husband while he is asleep; 2nd, "he was to go nowhere and fetch nothing." His wife again helps him, by sending him to a house where an old woman summons all her servants (Cf. "Fairy Elizabeth," p. 106). This time it is a frog who takes the man, and he at length comes to a palace; and as he paces the floor at night, he mutters to himself, "Just nothing." "Beg your pardon," says a voice; and he finds that he has an invisible companion, who obeys all his commands, and answers to the name of "Just Nothing." When he returns to the king, he finds they are just celebrating the wedding of the king's son with his own wife, who does not recognise him till he drops a ring into the empty goblet out of which he has drunk the corn brandy the bride had given him. By his new powers he soon upsets the bad king and his host, and then all is joy and happiness. Cf. _Musaeus_, _Volksmärchen der Deutschen von J. L. Klee_. _Leipzig_, 1842. "Der geraubte Schleier"; _Walachische Märchen von A. und A. Schott_. _Stuttgart_, 1845. "Der verstossene Sohn." Weil, _Tausend und eine Nacht_, vol. iv. "Geschichte des Prinzen Ojanschach;" _Irische Elfenmärchen, von Grimm_. _Leipzig_, 1826. "Die Flasche."

Kletke, _Märchensaal aller Völker, für Jung und Alt_. _Berlin_ 1845, vol. iii. "Der Wundermann."

Cf. "Bondesønnen, Kongesønnen og Solens Søster," _Friis_, p. 140; where the hero, by means of a fox, rescues the Sun's sister's sister, "Evening Red," from the giants who had stolen her, and who were turned into pillars of stone as soon as they caught sight of the Sun's sister, Dawn. So soon as the king heard of her, he determined to have her for his son's wife, and set heavy tasks for the hero to perform, which he does by means of his wife's power.

In another tale from Tanen, "Bæive Kongens eller Sol Kongens Datter," _Friis_, p. 152, the hero will insist upon the king knowing that he is going home with the Sun King's daughter, whom he has caught by stealing her swan dress, and so gets into trouble, as the king does all he can to get possession of the girl.

In "Gutten, som tjente hos Kongen," _Friis_, p. 167, from Tanen, the hero is to have the king's daughter in return for faithful service but at the last moment the king demands certain labours before he will allow the marriage to take place. In this case it is the Gieddegæs̃ old woman, that is, a wise or troll woman, who helps the hero.

A magic ship that can sail over land and sea is a favourite in Lapp stories, and is often one of the tasks set. Cf. "Ruobba[12] Jætten og Fanden," _Friis_, p. 67. Here the third son feeds axes, augurs, planes, and all sorts of tools,[13] which come and beg for food, and by their means builds the ship. See Finnish "Maan, meren, kulkija laiwa" ("The Ship that can Sail on Land and Sea"), from Ilomantsi. _S. ja T._ ii. p. 22.

Somewhat similar incidents occur in the tale "Seppo Ilmarisen kosinta" ("Smith Ilmarinen's Courtship"). _S. ja T._ i. p. 1, wherein Ilmarinen goes to woo fair Katherine, the Hiihto king's daughter. The first task was to plough the king's snake-field--where the snakes were crawling two yards deep--in bare feet and bare skin. Then he sang a lake full of fishes into the courtyard. Next he went to bring a chest which had been covered for a long time, and which the old man, Untamoinen, had. When Ilmarinen asked for the beautiful Katherine's wedding chest the old man replied, "If you can stand on my tongue, jump and dance, then I will give it to you." The smith jumped on to his tongue, but the old man's mouth was so wide he swallowed Ilmarinen. The smith did not mind that; he made a smithy of his shirt, bellows of his trousers, used his left knee for an anvil, and his left hand for tongs. Of the copper buckle of his skirt he made a bird with claws of iron and bill of steel. He then sang a song and the bird became alive, and by its means he dug his way out of Untamoinen's stomach, got the chest, and after a great many troubles with fair Katherine at last got home.

In the latter part of the tale one is reminded of such stories as _Household Stories from the Land of Hofer_, "St. Peter's Three Loaves," p. 265; _Grimm_, vol. ii., "The Rich Man and the Poor Man," p. 1, and Notes, p. 373; Stokes's _Indian Tales_, "Rajah Harichand's Punishment," p. 224.

LUCK AND BLISS. Kriza, xii.

Cf. Caballero's _Spanish Tales_, "Dame Fortune and Don Money," p. 190, and "Fortune and Misfortune," p. 147.

_Naake_, "Wisdom and Fortune," p. 243, a Bohemian tale.

THE LAZY CAT. Kriza, xi.

This tale does not call for any special remark.

HANDSOME PAUL. Kriza, i.

_Page 25_. Old men in Hungary are always addressed as "my father," or "my elder brother," and in turn address their juniors as "my son," or "my younger brother." Women are also addressed as "mother," "daughter," "elder sister," or "younger sister." Cf. the "little father," in modern Russian; also _Reynard the Fox in South Africa_, by Dr. Bleek, "The Lion who took a Woman's Shape," p. 50, where the lion calls a woman "my mother" and "my aunt," and she calls him "my uncle."

Fisk, _Myths and Myth-Makers_, pp. 166, 167, Zulu Uthlakanyana meets a cannibal, whom he calls "uncle," and is called "child of my sister." The Yakuts in Siberia call the bear "beloved uncle."

Tylor's _Primitive Culture_, vol. ii. p. 231.

Tylor's _Early History of Mankind_. pp. 130-49; 288-91.

Ibn Batuta, the Moorish traveller, mentions that in his time--about 1347--old men in Cansai, the modern Hangchenfu, were commonly addressed as "Atha," _i. e._ "Father" in Turkish. Cf. _The Travels of Friar Odoric_ (Hakluyt Soc.), iv. p. 288.

_Vide_ Giants in the Introduction to this collection.

The incident of finding the giant occurs in many stories, _e.g._ a Finnish tale relates how some sailors sailing along the coast near Wiborg saw a fire lighted on the shore, and, as they were nearly frozen, landed, and found to their horror a giant laid round it with his feet under his head (cf. Giant in "Fairy Elizabeth," p. 99 of this vol.) The giant awakes and asks where they are from, and hearing that they were from Wiborg, tells them he knows it well, and drinks with great gusto a tun of tar, remarking, "Ah! that's the old Wiborg drink!" Topelius, _Boken om vårt Land. Helsingfors_, 1875, p. 153.

See also a similar tale, "Glosheds Altare," from Bohuslän, _Hofberg_, p. 81. It is commonly reported in Bohuslän and Dal that the giants withdrew to Dovre in Norway, or else to some uninhabited island in the North Sea, and that they most anxiously inquired of any travellers they came across how things were going on in their native land. They are said to have left their homes "when modern mankind began to exist," in the Swedish stories. They often declare it was on account of the continued ringing that they left the land.

In "Ulfgrytstenarna," from Närike, the giant hearing the bells for the first time tells his wife to put a stone in her garter and sling it at the grey cow which is tinkling near Hjelmar, meaning the newly-built church at Örebro. The giantess threw the stone thirteen miles too far. The giant threw and missed, and the bells sounded with wondrous clearness. The giant then seized two enormous rocks, and set off to crush the church; on the way an old man who had set out to stop him, showed him a pile of shoes worn out by his journey from Örebro. The giant threw the rocks down and went home. _Hofberg_, p. 132.

See also the story about the old man and Ragnar Lodbrok, who is said to have delivered Rome from the Norse men, by showing their worn-out iron shoes. Also Gibeonites and Joshua; Joshua, ix. 5.

Giants sometimes built instead of destroying religious houses. See _Afzelius, Svenska Folkets Sagohäfder_, v. p. 31, where the giant Rise is said to have built Riseberg Monastery and given it his own name; also "Skaluda-Jätten," a story from Vestergötland.

For a giant's appetite, _p. 26_, see "Vas Péter," a tale quoted by Kozma, in which Glutton eats 366 fat oxen in six hours, and Drunkard empties 366 casks of wine, each holding one hundred buckets, in the same time.

Big Mouth, in "Hidatsa," an Indian tale, drinks enormous draughts. _Folk-Lore Record_, vol. i. p. 140.

The horse in "Prince Mirkó," p. 65, like the giant in this tale, asks the hero what he sees, and then tells him to shut his eyes, whilst they go on.

_Page 27_. The king's daughter falling in love with one who acts as servant is a common incident in Finnish and Lapp tales. Generally, the hero is one who by wearing a cap on the pretext of having a sore head conceals his beauty, which the king's daughter by chance happens to see when the cap is off.

Cf. "Tuhkamo" from Sodan Kyla in North Finland, _S. ja T._ i. p. 35, where the hero is told to fell all the trees near a bay, and is assisted by his bride. The whip as a mode of summoning assistance is mentioned in "Fisher Joe," _supra_, p. 16.

For difficult tasks vide "Fisher Joe," _supra_, p. 18; "The Three Brothers," p. 153; "The King and the Devil," p. 192; "The Widower and his Daughter," p. 208; "The Girl with the Golden Hair," p. 271.

Cf. also _Malagasy Isùlakòlona_, in _Folk-Lore Journal_, 1884, p. 130.

Also _Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat. Zweiter Band, drittes Heft_, p. 76. "Der dankbare Fürstensohn."

Stier, _Ungarische Märchen_, "Das kleine Zauberpferd."--Kletke, _Märchensaal aller Völker_, "Die gläserne Hacke"; "Kojata"; "Der Orangenbaum und die Biene."

_Polnische Volksagen und Märchen_, by Woycicki, translated by Levestam, "Die Flucht."

Hyltén-Cavallius och Steffens. _Svenska Folksagor_. "Hafs-Firum."

_Samlade Smärre Berättelser_, af C. F. Ridderstad, _Linköping_, 1849. "Agnete lille Dei."

Winter, _Danske Folkeventyr_: "Prindsen och Havmanden."

The reader need not be surprised to hear that the simple Magyar peasant uses classical names like Pluto, Furuzsina (Euphrosiné); for until 1848 Latin was the official language, and many of the scientific works were written in it, and so a great many words found their way into the vulgar tongue, such as: penna, calamus, bugyelláris (pugillares), jus, &c.

_Page 32_. The chase after the fugitives is a well-known folk-tale incident. See several instances in this collection. Generally the pursuer is stopped by something thrown down by the pursued. See "The Little Magic Pony," p. 160, and notes _infra_.

In other stories such as the present and "The King and the Devil," p. 193, the pursued change into all manner of wonderful things. Cf. _Grimm_, vol. i. "Fundevogel," p. 202, and "The Two King's Children," vol. ii. p. 113.

In a Portuguese Folk-Tale, "The Daughter of the Witch," F.L.S. 1882, p. 15, the boy becomes a public road, and the girl an old man with a sack on his back; then the boy becomes a hermitage and the girl a hermit; and lastly, when the mother comes, who, as usual, is the keenest witted, the lad becomes a river, and the girl an eel. The mother, as she cannot catch the eel, pronounces the curse of forgetfulness in case any one should kiss the hero, which one of his sisters does, while he sleeps. See also in the same collection, "May you vanish like the wind," p. 20.

In "Fairy Helena," a story quoted by Kozma in his paper read before the Hungarian Academy, the fairy's father blows across a wide river, and at once it is spanned by a golden bridge. The fairy then strikes a rusty table-fork with a _kourbash_, and it at once becomes a golden steed, upon which the lovers flee into Italy. When they discover that they are followed, Helena spits on the floor, the door-latch, and the hinge of the door, and each expectoration speaks, and so deludes the king's messengers, and allows the fugitives more time (Cf. Ralston's _Russian Tales_, p. 142; _Grimm_, i.: "Sweetheart Roland," p. 225, where one change of Roland is to a fiddler, who makes the witch dance till dead.) The king following in the form of a gigantic eagle, the tips of whose wings touch heaven and earth, reminds of such stories as the Lapp "Jaetten og Veslegutten," from Hammerfest, _Friis_. p. 49, where the giant is heard coming like a gust of wind; and in "Jaetten og Drengen hans," from Tanen, _id_. p. 58, where the giant and his wife pursue the lad, as he walks away, with his bag of silver coins.

See also Finnish "Oriiksi muntettu poika," _S. ja. T._ i. 142, and variants there given, in which the devil follows in the form of a storm-cloud.

Wonderful transformations of a like sort occur in Indian stories, _e.g._, "The Phúlmati Rání's arms and legs grew into four houses, her chest became a tank, and her head a house in the middle of the tank; her eyes turned into two little doves; and these five houses, the tank, and the doves, were transported to the jungle. The little doves lived in the house that stood in the middle of the tank. The other houses stood round the tank." Stokes' _Indian Tales_, "Phúlmati Rání," p. 5, and "The Bél Princess," p. 148, where we read, "Then the girl took a knife in her own hand, and cut out her two eyes; and one eye became a parrot, and the other a _mainá_ (a kind of starling). Then she cut out her heart, and it became a great tank. Her body became a splendid palace and garden; her arms and legs became the pillars that supported the verandah roof; and her head the dome on the top of the palace."

_Page 34_. For the curse of oblivion see Panch-Phul Ranee, _Old Deccan Days_, p. 143, where the conjurors throw some powder in the rice and fire, and no sooner did the rajah receive them than he forgot his wife, child, and all that had ever happened to him. In "Chandra's Vengeance," p. 260, forgetfulness is brought about by enchanted drink. Cf. _Grimm_, ii. "The Drummer," p. 338.

In the romance of _Ogier le Danois_, Morgue la Faye, who had kissed Ogier at his birth, but had been forgotten by him, meets him when he is a hundred years old, and by means of a ring restores him to youth and beauty. When Ogier drew near to the castle of Avalon he was met by singing fays, and a glorious crown placed on his head, whereupon he instantly forgot all the past, and had no thought "ni de la dame Clarice, qui tant estoit belle et noble ... ne de creature vivante." See Keightley's _Fairy Mythology, Bohn's Library_, p. 48.

The Irish tale of "Grey Norris" from Warland, tells how a little dog jumps up and kisses the hero, and at once he forgets the poor princess who waits outside. _Folk-Lore Journal_, 1883, p. 323.

The Polish tale "Prince Unexpected," contains a similar incident. _Id_. 1884, p. 16.

THE TRAVELS OF TRUTH AND FALSEHOOD. Kriza, ii.

In another version three crows discuss the healing powers of the dew. Cf. also another version communicated by Kriza in the _Szépirodalmi Figyelö_. The tale is also found in Hungary Proper. Cf. Gaal, _Märchen der Magyaren_, "Die dankbaren Thiere."

Cf. Cruelty of sister or others: in "Envious Sisters," p. 50, "The Three Brothers," p. 152, and "The Girl without Hands," p. 182.

Steere's _Swahili Tales_, "Blessing or Property," p. 397.

Also Wagner's _Asgard and the Gods_, p. 113, where Holda's Quick-born (fountain of life) restores the crippled and aged. Spanish peasants believe in a mysterious herb, _pito-real_, invisible to men, and known to swallows only, which restores eyesight. See _Folk-Lore Record_, p. 295. 1883.

_Page 37_. Obtaining useful knowledge in secret. Cf. _Sagas from Far East_, xiv. "The Avaricious Brother," p. 151, in which the poor brother obtained precious gifts, which he saw the Dakinis (female genii) use; the rich brother when he heard of it went to see what he could get, and was seized by the enraged spirits, and after due consultation punished, by having his nose pulled out five ells long, and nine knots tied in it.

In _Old Deccan Days_, "The Learned Owl," p. 74, tells how the birds in the tree tell secrets. In "The Wanderings of Vicram Maharajah," p. 121, it is two cobras, and in "Panch-Phul Ranee," p. 139, two jackals.

See also _Stories from Mentone_, "The Charcoal Burners," p. 41. _Folk-Lore Record_, vol. iii.; and Stokes' _Indian Tales_, "The Fair Prince," p. 198.

Cf. Finnish "Totuus ja walhe" (Truth and falsehood), and "Riuta ja Rauta;" under section 10 of _S. ja T._ ii. pp. 134-146, entitled "Paha on pettäjän perintö" (The Deceiver's part is a bad one).

_Magyarische Sagen_, by Mailáth, i. "Die Brüder," p. 169.

Gerle, _Volksmärchen der Böhmen_. _Prag._ 1819. "St. Walburgisnachttraum oder die drei Gesellen."

_Volkslieder und Sagen der Wenden_, von Haupt und Schmaler, _Grimma_ 1843. "Recht bleibt immer Recht."

_Old Deccan Days_, "Truth's Triumph," p. 50.

_Serbian Folk-Lore:_ "Justice or Injustice--which is best?" p. 83. Where the heroes are king's sons, and the just one is helped by fairies who come to the spring to bathe.

In "The two Travellers," _Grimm_, vol. ii. p. 81, the heroes are a sour-tempered shoemaker and a merry tailor. Two sinners hanging on the gallows talk, and thus the sightless tailor learns many secrets. So soon as he recovers his sight, he sets off, and arrives at the very town where the shoemaker has gone, who persuades the king to set the tailor terrible tasks to perform, which he does, by the aid of grateful animals, whose lives he spared. The cobbler has his eyes picked out by the crows that sit on the heads of the two hanged men. See notes, p. 408, and a fragmentary story of "The Men on the Gallows," p. 466, in the same volume.

In Naake's _Slavonic Tales_, "Right and Wrong," from the Servian, the Vilas, beings peculiar to Servia, female genii, come to the spring where the blind brother is, and talk.

Also Dasent's _Tales from the Norse_, "True and Untrue," p. 1.

_Undvalgte Eventyr og Fortœllinger_ ved C. Molbech, _Kjöbenhavn_, 1843. "Godtro og utro, et Skaansk Folkesagn."

_Sagen, Märchen und Lieder der Herzogthümer Schleswig--Holstein and Lauenburg_ vom R. Müllenhoff. _Kiel_, 1845. "Vom Bauernsohn der König ward."

_Portuguese Stories_. "Unless the Lord build the house, they labour in vain who build it." _Folk-Lore Record_, 1881, p. 157. The driver hears the devils talking on the top of the cave, where he shelters, and by means of which he obtains riches and honour. In this case, the gouging out of the eyes is omitted, and the whole story modified, and, if one may so say, Christianised.

THE HUNTING PRINCES. Kriza, iii.

Steel, flint, and tinder, form to this day the "Smoker's companion" in the rural districts of Hungary, although matches were invented more than half a century ago by a Hungarian.

_Page 39_. The youngest son in the Finnish story, "Ihmeellinen Sauwa," (The Wonderful Stick,) _S. ja T._ i. p. 158, is told to shoot at an oak, and if he hits it (which he does) he would find his mother who had been carried off one day whilst walking in the garden years before.

For other versions see "A Year Hence" in Gaal, vol. ii.; also "The Three Princes" in the present vol. p. 110, and "The Prince who tied the Dawn" in another collection of Erdélyi, entitled "_Magyar Népmesék_."

Dragons[14] appear at every turn in folk-lore, and therefore we can give but a short selection of comparisons out of the countless hosts of legends and tales. "At Lueska there is a dark cavern called the Dragon's Den, which was the terror of the country, and its legend is an interesting example of how old folk-tales are modified, as time rolls on; in this case, the burghers of the town can't tell what to do, and a little dwarf tinker declares he can kill the monster, but that he will claim as his reward the hand of the burgomaster's daughter. The burgomaster is mightily indignant, but is obliged to give way to the force of popular opinion; and is surprised to find his daughter quite willing to make the sacrifice for the sake of her neighbours. The tinker confesses and communicates. He then sets off and gathers a herb called dragon's bane--a powerful narcotic--and makes a strong infusion of it. With this he sets out, driving two calves before him, and taking some of his tools, and his fire-pan full of hot embers. The dragon soon scents the cattle, and rushing out devours them. Meanwhile, the tinker views all from a tree. Soon the dragon rolls over and falls asleep. The tinker then pours a goatskin full of his infusion over the monster's head, who falls into a deep sleep. Down comes the tinker and settles him, cuts off his head, and carries it in triumph to the town, where the joyous crowd carry him shoulder-high to the burgomaster's. There the tinker declares that he will not accept the maiden's hand unless she accepts him freely and willingly. The young girl, won by his magnanimous conduct, declares he has won her heart. Whereat he flings off his disguise, and lo! the lord of Csicso, who confesses that he has long loved the beautiful maid. General happiness and joy. Curtain!" _Pictures of Hungarian Life_, p. 28.

Cf. "Grendel" in the "Lay of Beowulf"; "The Lambton Worm," in Surtees' _History of Durham_, ii. p. 173; Hardwick's _Traditions_, p. 40, and Henderson's _Folk-Lore of Northern Counties_, F.L.S., under "Worms." Nork, _Mythologie der Volksagen_, says, the dragon was sacred to Wodin, and that its image was placed over houses, &c. to keep away evil influences.

In _Tales from Hofer's Land_, "The Three Black Dogs," p. 214, the dogs kill the dragon, and Jössl marries the princess; in "Zovanin Senza Paura," p. 348, fearless Johnny kills the dragon that has taken possession of the fountains.

Baring Gould's _Curious Myths_. "St. George," and Brady's _Clavis Calendaria_, vol. i. p. 310.

In Denton's _Serbian Folk-Lore_, "True-steel," p. 146, an alligator replaces the dragon; the incidents are very like those in the Magyar tale, but the tale is longer, beginning with three sisters, as well as the brothers. The sisters are carried off, much the same as in the Russian story "Marya-Morevna" (_Ralston_, p. 85); and, in seeking for the sisters, the Magyar incidents come in. The story continues to tell of the youngest son's entering the forbidden chamber, and letting loose a man, True-steel, who was confined there (cf. Payne's _Arabian Nights_, vol. i. p. 141, "Story of the Third Calender"), who runs away with his wife. His labours to regain her occupy the rest of the tale. True-steel is killed in the end, by the secret of his strength being destroyed, as in "Punchkin."

The tying up of Midnight and Dawn is a piece of primitive science that in one shape or other is to be found in many stories. Cf. Lapp stories, where "Evening Red," and the "Sun's Sister" are girls; _Friis_, No. 44; and in No. 45 Ashiepattle goes for a golden lasso, and has to go till the sunlight ceases; and then till the moonlight ceases; and then till starlight ceases. When he arrives in the regions of darkness he finds the golden lasso. The tale appears to be imperfect, and no use is made of the lasso. Guns and cannons appear beyond the land of the moonlight!

The Finnish "Leppäpölkky" tells how Alder Block goes to a castle, and is told "that a wicked one cursed the sunlight, and so a snake with nine heads has taken it; and when the snake goes to the sea, he takes the sun with him. When he is in the country it is day, when he is in the sea it is night. A wicked one has cursed the moonshine, and a snake with six heads has taken the moonshine. When he is on the land, it is light; but when he is in the sea, it is dark. The wicked one has also cursed the dawn, because it began to shine too soon, and he could not sleep; so the snake with three heads has taken the dawn. When he is on the land we have dawn, but when he is at sea we have no dawn." The heroes in turn destroy the snakes; and dawn, the moon, and the sun escape; and as each shines over the land, the people pray for blessings on the man's head, who has delivered the dawn, moon, and sun. This appears to be pretty clearly an attempt of early man to describe natural phenomena. The story goes on to tell how the king offered his daughters to the heroes, but they declined them, only asking for a little corn.

There is a most interesting myth of Dawn and Twilight, well worthy of notice, in the Esthonian "Koit ja Ämarik" (Dawn and Twilight). In old times a mother had two daughters named Videvik (twilight) and Ämarik (evening twilight). Both were charming and beautiful in appearance, and in behaviour just as the song says:

"Pea valge, pôsld punased Sitik mustad silmakulmud."

"Eyes white, cheeks red, Eyebrows black as a dung beetle."

When the sun went to its Creator (set), the elder sister came from the plough with two oxen, and led them, as an intelligent being ought, to the river's brink to drink. But, just as now, beauty is the first thing among girls, and the good-looking ones often gaze into the looking-glass. So, also, did she, the handsome Videvik. She let her oxen be oxen, and went to the river's edge; and lo! there on the silver looking-glass of the water lay reflected the eyebrows black as dung beetles, and the charming gold-coloured cheeks, and her heart was glad. The moon, who in accord with the Creator's command and ordinance, was going to light the land, in place of the sun, who had sunk to rest, forgot to attend to his duty, and threw himself, like an arrow, with loving desire into the earth's deep bosom, down to the bottom of the river; and there, mouth to mouth, and lip to lip, he sealed his betrothal to Videvik with a kiss, and claimed her as his bride. But, during this he had quite forgotten his duties; and, see! deep darkness covered the land whilst he lay on Videvik's bosom. Then occurred a sad misfortune. The forest robber, Wolf, who now had all his own way, as no one could see him, tore one of Videvik's oxen, which had gone to the forest to feed, and seized it as food for himself. Although the shrill nightingale was heard, and its clear song from the forest rang through the darkness:

"Lazy girl! lazy girl! the long night! the striped ox! To the furrows! to the furrows! fetch the whip! fetch the nag! Tsät! Tsät!"

"Laisk tüdruk, laisk tüdruk, ööpik! kiriküüt! Raule, raule, too püts, too püts! Tsät! Tsät!"

Yet Videvik heard not: she forgot all but love. Blind, deaf, and without understanding is love. Of the five senses but feeling is left! When Videvik at last woke from her love, and saw the Wolf's deed, she wept bitterly, and her tears became a sea. The innocent tears did not fall unobserved by Vana-isa (the old father). He stepped down from his golden heaven to punish the evil-doers, and to set a watch over those who had broken his commands. He scolded the wicked Wolf, and the Moon received Videvik to wife. To this day Videvik's mild face shines by the Moon's side, longingly looking at the water where she tasted for the first time her husband's love. Then Vana-isa said, "In order that there may be no more carelessness about the light, and lest darkness grows in power, I command you, guardians, go each one to your place. And you, Moon and Videvik, take charge of the light by night. Koit and Ämarik I put daylight into your hands. Do your duty honestly. Daughter Ämarik in your care I place the setting sun. See that in the evening every spark be put out, so that no accident happen, and that all men be in peace! And you my son Koit take care when you light the new light of the new day that every place has its light." Both the Sun's servants honestly attended to their duty, so that he was never missing, even for a single day, from the heavens. The short summer nights now drew near, when Koit and Ämarik stretched hand and mouth to each other: the time when the whole world rejoices, and the little birds make the forests ring with their songs in their own language; when plants begin to bloom, and shoot forth in their beauty; when Vana-isa stepped down from his golden throne to keep Lijon's festival. He found all in order, and rejoiced greatly over his creation, and said to Koit and Ämarik, "I am pleased with your watchfulness, and wish you continued happiness! You may now become man and wife." But they both replied together, "Father, perplex us not. We are satisfied as we are, and wish to remain lovers: for in this we have found a happiness which never grows old, but is ever young." Vana-isa granted their wish, and returned to his golden heaven.

Cf. Castrén, _Finsk Mytologi_, p. 66, and "Kalevala," Run. 17, line 478. The Rev. Dr. Taylor kindly points out Dr. Donner's observation in his _Lieder der Lappen_, p. 55: "Diese Anschauung ist doch bekanntlich auch unter den arischen Völkern vielfach verbreitet."

For the discovery of the hero by his shooting, and the rest of the incidents of the story, cf. _Grimm_, ii. "The Skilful Huntsman," p. 103, and notes, p. 412: and the marshal in "The Two Brothers," _Grimm_, i. p. 252. In the Lapp. _Friis_, No. 18, the Vesle boy compels the nobles who go out shooting with him to give him the rings they had received from the princesses they are betrothed to, before he will give them some ptarmigan he had shot, and which they are anxious to have, as they had been unsuccessful in their search for game; and this in order to prevent false boasting on the part of the nobles, as we find in other variants. Juanillo, in the Spanish tale, makes each of his brothers give him a golden pear, and then one of their ears; and next insists upon branding them on the shoulder, as if they were his slaves: and so in the end proves their treacherous conduct; see _Patrañas_, "Simple Johnny," p. 38.

In "Gutten, Havfruen, og Ridder Rød," from Lyngen, _Friis_, p. 131, Knight Red[15] acts the part of a traitor, and is shown to be so by the hero, who exhibits part of a ring, the other part of which the princess has, and which they broke when the lad entered the princess' tower to fetch the king's sword, which was hidden there. The reward for bringing it to the battle-field being the princess' hand.

See also Ritter Red in "Shortshanks," and the "Big Bird Dan," pp. 155, 443, in Dasent's _Tales from the Norse_.

In a Russian tale (_Afanassieff_, vi. 52), Ivan, by the help of his animals, kills the twelve-headed serpent that is killing all his people, and then goes to sleep on the princess's knees. A water-carrier passing cuts off Ivan's head, and presents himself as the hero. The beasts return, and find a crow upon Ivan's body, which they spare on condition that it brings the water of life and death. (This incident occurs in the Finnish "Golden Bird" a raven coming with its young ones to eat the corpse.) Ivan is resuscitated, and the water-carrier punished. _Gubernatis_, vol. i. 216. Dogs restore the dead hero to life in the story of "John and the Amulet." _Folk-Lore Record_, 1884, p. 197. The candle at the princesses' heads suggests the Indian stories which tell of sticks placed at the head or feet, and whilst they are there the girl cannot move. _Stokes_, pp. 54, 186.

THE LAZY SPINNING GIRL WHO BECAME A QUEEN. Kriza, iv.

The story of the mannikin who is clever at spinning or weaving is widespread. Thus, in a rubric of the "Catalan" map of the world, in the National Library at Paris, the date of which map has been fixed at A.D. 1375, we read, "Here [N.W. of Catayo] grow little men who are but five palms in length; and though they be little, and not fit for weighty matters, yet they be brave and _clever at weaving_, and at keeping cattle...." (Col. Yule's translation in _Cathay, and the Way Thither_.)

A Swedish story tells how a young newly-married girl is terribly upset by the constant calls of household work; and one morning, in despair at the many things to be done, she shut herself in the room, and, throwing herself on the couch, wept bitterly, saying, "Oh, unhappy me! Is there no one to help me, or comfort a poor woman?" "I can," said a voice; and lo! there was the old man of Hoberg, a good sprite, who had been a friend to the family for generations.

"You bewail your slave life," said the old man, "but that comes from your want of practice in real work. I will give you ten obedient servants who will faithfully assist you in all your doings." Just then he shook his coat, and ten droll little creatures sprang out, and began to put the room in order. "Stretch forth your hands to me," said the old man. Elsa tremblingly put out her hands to the old man, who said--

"Tummetott, Hjertehand Slikepott, Lille Per Roligman." Långestång,[16]

"Be quick and take your places!" In a moment the ministering spirits disappeared into Elsa's fingers, and the old man vanished.

The young wife sat staring at her hands for a time, but soon felt a strange desire to work.

"Here am I sitting dreaming," said she, with unwonted cheerfulness, "and it's already seven o'clock. Everyone is waiting for me," she continued; and, hurrying out, she began her work. From that time she was the model housewife of the district; see _Hofberg_, p. 58. "De tio tjenstandarna," from Småland.[17]

Cf. the mannikin called "Panczimanczi," in Lad. Arany's "_Eredeti Népmesék_," p. 277. His height is half an ell, his moustache two ells, his beard three ells long. He is seen leaping merrily over a fire, and heard singing the following: "I am Panczimanczi; no one knows my name; I roast, I cook, I boil; the day after to-morrow I shall fetch my pretty bride home."

In Kriza's tale his name is Dancing Vargaluska. "How the name is held to be part of the very being of the man who bears it, so that by it his personality may be carried away, and, so to speak, grafted elsewhere, appears in the way in which the sorcerer uses it as a means of putting the life of his victim into the image upon which he practises;" _e.g._ the widespread making of wax images to represent certain persons, and then melting them, that the persons named may waste away. Magyar peasants say, that hair combings must not be thrown away, lest the birds get them, and build them in their nests; for whilst they are doing so, you will have headache; and again, if a young girl wishes to compel a young man to marry her she must steal something from the young man, and take it to a witch, who adds to it three beans, three bulbs of garlic, a few pieces of dry coal, and a dead frog. These are all put into an earthenware pot, and placed under the threshold, with the words, "Lord of the infernal regions and of the devils, and possessor of the hidden treasure, give to N. or M. some incurable illness (or inflame him with unquenchable love for N. or M.), and I will join you."

See also "The two Orphans," where the witch's daughter steals a lock of the queen's hair, p. 222. Cf. the Finnish method of curing "knarr" (German "Knirrband"), a complaint that is common at harvest-time among those who are not used to the reaping-hook. Amongst its symptoms are curious crackings of the wrist. The sick one asks someone who is well "to chop his knarr" for him, which is done as follows. The patient lays his sick hand upon a chopping block, and three pieces of three-jointed straw are so laid, side by side, as to correspond joint for joint. The "doctor" then takes an axe, and chops with all his strength into the block through the first joint. "What are you chopping?" asks the sick one. "I'm chopping the 'knarr' out of your joint into the wood." The same question and answer is repeated after second blow; after the last blow the chopper cries "Now he's gone!" In North Germany the ceremony is performed on the threshold, and ends with the sign of the cross. Cf. _Finnish Folk-Lore_ in "_Notes and Queries_," 6th S. xi. p. 23. Also, _Suomen Muinaismuisto-Yhdistyksen Aikakauskirja_, v. p. 103.

Algerian peasants have a great objection to their portraits being taken; and Holderness folks rub warts with stolen beef, &c., and let it rot, saying the warts will disappear with the decaying of the meat, &c., &c. "A similar train of thought shows itself in the belief that the utterance of the name of a deity gives to man a means of direct communication with the being who owns it, or even places in his hands the supernatural power of that being, to be used at his will." Tylor's _Early History of Mankind_, pp. 124, 129, and Lubbock's _Origin of Civilisation_, p. 245.

Cf. Swedish "Jätten Finn och Lunds domkyrka." _Hofberg_, p. 12. The giant promises to build a church for the white Christ if Laurentius can find out his name, and if not he must forfeit his eyes--

"Helt visst Är hvite krist En gud, som sitt temple är värdig. Jag bygger det jag, om du säger mig blott Hvad namn jag fått, Se'n kyrkan är murad och färdig. Men kan du ej säga mitt namn, välan, Du vise man! Gif akt på hvad vite jag sätter: Då måste du ge mig åt mina små De facklor två, Som vandra på himmelens slätter."[18]

Laurentius found out that the giant's name was "Finn" by hearing the giantess hush her crying child.

Similar tales are told of many churches. _E.g._ Drontheim Cathedral, where the giant is called "Skalle"; see Sjöborg, _Collections_, Part ii. p. 182. Of Eskilssäter's Church, where the giant's name was "Kinn," see Fernow, _Verml. Beskr_, i. p. 318.

Also of a church in Norrland, where St. Olaf found out the troll's name, "Wind and Weather," see _Iduna_, vol. iii. p. 60; and about Kallundborgs Church, in Själland, cf. Thiele, _Danske Folkesagn_, i. p. 43.

_Tales from the Land of Hofer_, "The Wild Jäger and the Baroness"; secret name, "Buzinigala," p. 110.

In the _Land of Marvels_, Vernaleken, "Winterkolble," p. 24; and "Kruzimügeli," p. 28.

_Grimm_. vol. i. "Rumpelstiltskin," pp. 221, 412.[19]

The tale appears to be confused towards the end, the three deformed beggars being the three aunts of the Norse; see _Dasent_, p. 222. The ordinary story has no dwarf or secret name in it; cf. Spanish tale of "Guardian Spirits," in _Caballero_, p. 64.

Also, _Patrañas_, "What Anna saw in the Sunbeam," p. 193.

And in _Portuguese Folk-Tales_. "The Aunts." _Folk-Lore Soc_. p. 79.

On the other hand, in the Swedish story from Upland the girl who could spin gold from clay and long straw was helped by a dwarf whose name turned out to be "Titteli Ture!". See Thorpe's _Yule Tales_, p. 168.

See also, _Grimm_, ii. p. 163, "The Lazy Spinner," in which the woman by her wit contrives to evade her spinning; notes, p. 428. The Finnish story of "The Old Woman's Loom," from Korpo, is almost identical with Grimm's.

THE ENVIOUS SISTERS. Kriza, v.

Cf. the beginning of the tale "The Three Princesses," in the present volume, p. 144. The tale is frequently found in Hungary, also amongst the Germans and Servians.

For cruelty towards the best (generally the youngest), cf. pp. 36, 152, 182 in this collection; _Chaucer_ and _Boccacio_; _Grimm_, i. "The Girl without Hands," p. 127, and Notes, p. 378. The Finnish variant tells how there was once a brother and sister, and when the father was dying he said to his son, "Treat your sister well." All went on comfortably until the brother married a girl who was "the devil's wife's daughter," and before long, owing to her slanders, the sister was turned out. The girl then went to the king's castle, and lived there as a beggar. In the spring the king's son went to sow his field, and said: "Who first eats of these peas, she shall be my wife." This he said in a joke to the others. But the girl was there, behind the fence, and she heard and remembered it all.

Summer came--the peas were ripe. Then the girl dug a hole under the fence, and went and ate some peas. Suddenly the king's son remembered his pea-field, and thought, "I will go and see how the peas are getting on." He went and saw some one had been eating them, and so he watched for some time, and lo! a girl came cautiously through a hole and began to eat the peas. The king's son seized her and carried her home in a sheet. Then he dressed her in a royal dress, and made her ready to be his wife, as a king's bride ought to be. They lived together till the king's son made his wife pregnant, then he was obliged to go to the war, and he said to his wife, "If you have a boy send me a letter, and I will come back: if it is a girl, send me a letter, and I will come back when I can." Well! the wife had a son. She sent a letter asking her husband to come home at once, and sent a slave with it. The slave went to spend the night in the girl's home. When he had been there a little time the mistress said, "Would you like to sleep here?" "Yes," answered the messenger, and began to bathe; but the devil's daughter, in the meantime, opened his bag and changed the letter's meaning, and put "a female child is born." The slave knew nothing of it, but set off with the letter to the king's son. When he read it he sent the same slave back with the answer, "I will come when I have time," and the slave returned. On his way he came to the same house, and the mistress in the same way sent him to the bath and opened the bag and changed the letter, "As the child is born, the woman must put off the royal dress and put on her own rags, and she may, with her child, go where she likes." The slave brought the letter to the wife, who did as the letter said, and set off begging and moaning. She began to be thirsty, and sought for water in the wood. In a little time she found a well, where there was wonderfully clear water and a beautiful golden ladle. She put down her child, and went a little way from the well. When the child was alone it stretched out to the ladle and fell head first into the well. The mother rushed to help him and got her child out before he was drowned. Wherever the water touched her she became much more beautiful and white. The child also became like no other in the world. The woman set off with her child, and at last came to her own home, where her brother was still living with his wife. She was not recognised, and asked for a night's lodging. The mistress shouted, "Outside the door is a good place for you." "Very well," said the woman, and stayed there with her child all night.

She sat there all night, and the king with his soldiers from the war came there. As the king walked in his room, the woman let her child crawl on the floor. It crawled to the king, who took it and said, "Who are you, poor woman, who are so beautiful, and have so handsome a child?" "I have been in this house before, but my sister-in-law hated me." "Hold your noise, you blackguard," shouted the woman, and wished to stop her. But the other went on, "My sister-in-law hated me, and thrashed me, and drove me away almost dead. I then went to the king's castle, and became the king's son's wife. When I was pregnant the king's son went to war, and I sent him a letter that I had got a boy; but he was so angry, that he ordered me and my child out; and so I had to leave a good home." "Hold your noise!" shouted the brother's wife again. But the king said, "I am lord here;" and the woman continued and explained all. The brother's wife again shouted, "Hold your noise, you good-for-nothing!" Then the king seized her by the hair, and hanged her from the gutter, and took his wife and boy home, and they lived happily. If they are yet alive, I don't know. "Neitonen Hernemaassa."--"The maid in the pea-field," _S. ja T._ 1, p. 116.--Cf. "Neitonen Kuninkaan Sadussa," ("The maid in the king's garden,") _id_. 108; "Pigen uden Haender," in _Udwalgte Eventyr og Fortaellinger, en Laesebog for Folket og for den barnlige Werden_, (Copenhagen, 1843). No. 48, p. 258; "The Girl without Hands," p. 182, in this collection; and Steere's _Swahili Tales_. "Blessing and Property," p. 403.

The Finnish tale, "Tynnyrissä kaswanut Poika," ("The boy who grew in a barrel,") _S. ja T._ 1, 105, tells how a king's son heard the three daughters of a peasant woman talking. The eldest said, "I would like to make all sorts of foods and drinks out of one corn;" the middle one, "I would like to make all sorts of clothes out of one flax thread;" the youngest said, "I don't like work, but will bear children three times, and have three sons each time, who shall have:

"Kun kupeesta kuumottawi, Päiwyt ompi pääla' ella, Käet on kultaa kalwoisesta, Jal'at hopeiset polwista."

"The moon shining in the temples, The sun on the top of the head, Hands of gold to the wrist, Feet of silver from the knees."

The king's son marries the youngest girl and, when she is pregnant, goes to war. She bears three sons, which the midwife exchanges for three whelps; the same thing happens a second time; and also a third time, when the wife manages to save one son. The people insist upon her being sent away; and so she and her child (which she takes secretly in her bosom) are put in a barrel and thrown into the sea. The barrel grows too small, so the lad kicks the bottom out, and they land, and live in a hut, where the woman makes nine cakes of her milk, and finds her other eight boys. The king's son soon discovers them, and all goes well. The changed letter also occurs in Antti Puuhaara.

Cf. Hahn, _Griechische Märchen_; "Sun, Moon, and Morning Star;" in which the king's son marries all the three girls.

_Deccan Days_, "Truth's Triumph," p. 54, where Guzra Bai had one hundred and one children, which the nurse threw out of the palace on the dust-heap, and substituted stones for them.

_In the Land of Marvels_, "The Blackbird," p. 34.

Stokes' _Indian Tales_. "The boy who had a moon on his forehead, and a star on his chin:" also Phúlmati Ráni who had on her head the sun; on her hands, moons; and her face was covered with stars.

Gonzenbach, _Sicilianische Märchen_, vol. i. p. 19.

Stier, _Ungarische Volksmärchen_: "Die verwandelten Kinder."

Stier, _Ungarische Sagen_: "Die beiden jüngsten Königskinder."

Schott, _Wallachische Märchen_: "Die goldenen Kinder."

_Gubernatis_, vol. i p. 412, says, "In the European story, when the beautiful princess, in the absence of the prince, her husband, gives birth to two beautiful sons, the witch induces the absent prince to believe that, instead of real sons, his young wife has given birth to pups. In the seventh story of the third book of Afanassieff, the young queen gives birth, during the king's absence, to two sons, of whom one has the moon on his forehead, and the other a star on the nape of his neck (the Açvinâu). The wicked sister of the young queen buries the children. Where they were buried a golden sprout and a silver one sprung up. A sheep feeds upon these plants, and gives birth to two lambs, having, the one the sun on its head, the other a star on its neck. The wicked sister, who has meanwhile been married to the king, orders them to be torn in pieces, and their intestines to be thrown out into the road. The good lawful queen has them cooked, eats them, and again gives birth to her two sons, who grow up hardy and strong, and who, when interrogated by the king, narrate to him the story of their origin: their mother is recognised, and becomes once more the king's wife. The wicked sister is put to death." In vol. ii. p. 30, another story of Afanassieff, bk. iii. 13, is quoted, which resembles the "Envious Sisters"; also a Servian story, p. 31, where the cut-off hands are replaced by golden ones, by means of the ashes of three burned hairs from the tails of a black stallion and a white mare. Reference is also made to _Pentamerone_, bk. iii. No. 2; _Afanassieff_, bk. iii. No. 6; _the Mediæval Legends of St. Uliva_, by Prof. A. d'Ancona, Pisa, Nistri, 1863; and, _Figlia del Re di Dacia_, by Prof. A. Wesselofski, Pisa, Nistri, 1866.

Cf. Notes in _Stokes_, pp. 242, 250; _Grimm_, vol. i.: "The Gold Children," p. 333.

_Portuguese Tales_, by Pedroso: "The Maiden with the Rose on her Forehead," _F.L.S._ p. 65.

KNIGHT ROSE. Kriza vi.

In folk-stories we often find the heroes erecting some post or pole, or leaving some article behind them, which will tell of their danger. Cf. "The Three Princes," p. 111 of this volume. In "The Two Brothers," (_Grimm_, vol. i. p. 244,) the foster-father gave to each of the boys a bright knife, and said, "If ever you separate, stick this knife into a tree at the place where you part, and then when one of you goes back, he will be able to see how his absent brother is faring, for the side of the knife which is turned in the direction by which he went will rust if he dies, but will remain bright as long as he lives." Cf. "The Gold Children," where death is shown by the drooping of the brother's gold lily: and notes, _ib._ p. 453.

In the Russian story "Ivan Popyalof" (_Afanassieff_, ii. 30), Ivan hung up his gloves, and said to his brothers, "Should blood drop from my gloves, make haste to help me."

In "Marya-Morevna" (_Afanassieff_ viii. No. 8), the silver left by Prince Ivan turned black when evil befell him.

In "Koschei, the Deathless" (_Afanassieff_, ii. 24), Prince Ivan let some drops of blood run from his little finger into a glass, gave it to his brothers, and said "If the blood in this glass turns black, tarry here no longer; that will mean I am about to die."

See Ralston's _Russian Folk-Tales_, pp. 67, 88, 102.--The Serbian story of "The Three Brothers" tells how the brothers stuck their knives into an oak tree, and when a knife fell out it was a sign that the owner was dead. Vide _Denton_, p. 273.

In "Five to One," _Sagas from the Far East_, p. 107, six youths set out and travelled till they came to where six streams met, and each planted a tree at the head of the stream he chose, and if any tree withered away it was a sign evil had befallen its planter.

In the Greek story, "Sun, Moon, and Morning Star," (Hahn, _Griechische Märchen_,) the brothers give their sisters two shirts, and if they become black it means misfortune.--Cf. also _Folk-Lore Record_, vol. i. p. 207.

In the curious Egyptian story of the "Two Brothers," the younger brother says to the elder one, "When thou shalt take a jug of beer into thy hand and it turns into froth, then delay not; for to thee of a certainty is the issue coming to pass." _Records of the Past_, vol. ii. p. 144.

See also Isìlakòlona in "Malagasy Folk-Tales," _Folk-Lore Journal_, 1884, p. 130.

In folk-stories the giants were gifted with a keen sense of smell; and no sooner did they enter the room where a man was than they knew of his being there. The Norwegians and Swedes have stories of beings, which are called "Trynetyrk," or "Hundetyrk," and so have the Lapps and Finns. The Lapps call them "Bædnag-njudne," _i.e._, dog's nose; and the Finns, "Koiran-Kuonalanien," which means the same. These monsters were men who had noses like dogs, and so could track men by their scent. They were said to be enormously large, and to have had one eye in the middle of their forehead; and were much dreaded on account of their being cannibals. A Lapp story tells how once a Lapp girl got lost, and came to a Bædnag-njudne's house. He was not at home, but his wife was. The girl was little, poor, and quite benumbed by the cold, and looked so terrified that the wife thought it would be a sin for Bædnag-njudne to eat her when he came home. So she took her and hid her under her gown. When Bædnag-njudne came home, he at once began to sniff about, and said, "I smell some one." His wife said all sorts of things to make him believe it was not so; and, when she did not dare to conceal the girl any longer, she let her out of the house secretly, and told her to fly for her life. Meanwhile, Bædnag-njudne was long sniffing about the house; and when he could not find anyone inside he went outside, and soon found the footprints. So soon as the girl saw the monster was after her, in her terror she sprang from a bridge and hid herself under it. So the monster lost the track, and the girl was saved. _Friis_, p. 43.--Cf. "Jack the Giant Killer," where the giant says,

"Fa, fe, fi, fo, fum, I smell the blood of an Englishman; Be he alive, or be he dead, I'll grind his bones to make my bread." _Grimm_, vol. ii. p. 504.

In the northern ballad we are told how a girl is carried off by the fairies. Two of her brothers set off to rescue her, but fail, because they do not carry out Merlin's instructions. The third one succeeds; and, while he sits talking to his sister, the hall doors fly open and the elf king comes in shouting:

"With _fi_, _fe_, _fa_, and _fum_, I smell the blood of a Christian man, Be he dead, be he living, with my brand, I'll clash his harns frae his harn pan."

See Dr. Jamieson's _Illustrations of Northern Antiquities_.

In the Eskimo story of "The Girl who fled to the Inlanders," (_Rink_, p. 218,) the inlanders know a coast woman has come, by the smell: In "Inuarutligak," we are told of singular people, whose upper parts are human, and lower little dogs: and are endowed with a keen sense of smell.--Cf. p. 199, in this collection.

The cutting up of the hero's body reminds us of the Egyptian story of Typhon cutting up Osiris, who is restored to life by Horus; see _Uarda_, note to cap. viii. Cf. also _Sagas from the Far East_, tale v. p. 75, and _Vernaleken_, "The Three White Doves," p. 269.

In the Eskimo stories the heroes are restored to life by the singing of certain mystic songs.

In the legend of Gurû Guggâ, the bullocks are restored to life by the singing of charms; Temple's _Legends of the Punjâb_, p. 124. Cf. _Grimm_, vol. ii. "Water of Life," and note, p. 399; Ralston's _Russian Tales_, p. 236.

The "wound-healing grass"[20] is in all probability flixweed (_Sisymbrium Sophia_), the Magyar name for which signifies "wound-healing leaf;" see article on Székely Folk-Medicine in _Folk-Lore Record_, April, 1884, p. 98, and the Finnish story of "Golden Bird."

With regard to the passage "Rose ... was so beautiful that though you could look at the sun you could not look at him," cf. the reply of Curidach to Attila, as related by Priscus. "He, (Attila,) then invited Curidach, chieftain of the Akatziri, to come and celebrate their joint triumph at his court, but that chieftain, suspecting that his benefactor's kindness was of the same nature as the promised boon of Polyphemus to Ulysses, courteously declined, saying, 'It is hard for a man to come into the presence of a god, and if it be not possible to look fixedly even at the orb of the sun, how shall Curidach gaze undistressed upon the greatest of God's' (_i.e._ Attila)." _Italy and her Invaders_, by T. Hodgkin, London, 1880, vol. ii. p. 84.

The story of a girl assuming a snake's skin reminds us of the daughter of Ypocras, who dwelt at Lango, in the form of a great dragon; see _The Voyages and Travels of Sir John Maundeville_, cap. iv. See also, "Snake-skin," in this collection, p. 283.--A Snake Friend occurs in the Swahili "Blessing or Property," (_Steere_, p. 405); in the Finnish "Haastelewat Kuuset," ("The Talking Pines,"); in "Melusina," B. Gould's _Curious Myths_, p. 471, and in Keightley's _Fairy Mythology_, p. 480.--In the Norse story of the "Three Princesses of Whiteland," (_Dasent_, p. 210,) the princesses gradually rise out of the earth as the lad destroys the trolls. See also _Vernaleken_, "The Fisher's Son," p. 250.

In the Serbian tale of "The Three Brothers," _Denton_, p. 275, the witch destroys two of the brothers, having first persuaded them to throw one of her hairs on their animals. The third brother resuscitates them, and all goes well. Cf. "The Enchanted Doe," in _Pentamerone_.[21]

Cf. "To Lappepiger gifte sig med Stall," _Friis_, 106, and "Ivan, Kupiskas Son," _Friis_, p. 170. Cf. exhaustive note in Stokes's _Indian Tales_, pp. 163, 268; and the Portuguese tale, "Slices of Fish," in _Pedroso: Folk-Lore Society_, p. 102. For animals that help, cf. "The Three Princes," p. 113 of this volume.

To defeat a witch by drawing her blood is well known in the lore of the people.

Cf. Lapp stories, "Ulta Pigen," where the lad catches an Ulta girl by pricking her in the hand with a pin, so as to draw blood. A similar incident occurs in "Goveiter Pige," from Næsseby. In "Bondesønnen, Kongesønnen og Solens Søster," from Tanen, the herd is told to prick his bride (who has gone from him on account of his looking behind) in her hand till blood comes, and then suck the drop off. He did so and secured his bride. _Friis_, pp. 23, 39, 140.

The same superstition is well known in the North of England. In Lincolnshire there is a tale still told (1888) of a farmer who could not get his horses to go past a certain cottage until he got down and thrashed the old woman, who lived there, till the blood came. Whereupon the horses went past without further ado. In Sykes's _Local Records_ of Newcastle-upon-Tyne, under March 26th, 1649, we are told how it was decided that certain women were witches, because blood did not come when they were pricked with pins by the "witch-finder." See also _Witch Stories_ by L. Linton, p. 260, &c.

We must not feel surprised when we learn that it is still customary among the Servians and other half-civilised nations to subject women who are suspected as witches to the trial by water, since there are still many persons living who can remember the same thing having been done in the Netherlands and Germany. Thus, in 1823, it went through all the papers that a middle-aged woman at Delten, in Guelderland, being suspected of being a witch, volunteered herself to prove her innocence by the trial of water, that the trial actually took place in broad daylight before a crowd of people in a neighbouring canal, and that the result of the trial turned out in her favour. The following case is more horrible. It happened about thirteen years after the above date on the Peninsula Hela, near Dantzic. A man living in the Cassubian village Ceynowa was taken ill with dropsy, and a quack pointed out a poor widow fifty-one years old, and mother of five young children, as the witch who had caused the man's illness. In order to force her to undo the charm, the quack beat her and jumped on her in a most brutal manner, and she was led to the bed of the patient, who beat her with a stick until she was covered with blood. Not content with this, the quack and some fishermen took her into a boat and rowed out to sea twice; they tied her hands and threw her into the water. On the second occasion they towed her after the boat so long that the poor creature was drowned. The further particulars are so revolting that one is apt to think that one reads a description of a punishment among the cannibals. And this happened in the Prussian State in the month of August of the year 1836!--From _Die Gartenlaube_, December 1884.

See also _Folk-Lore Record_, vol. v. p. 156, and Feb. 1883, p. 58; and Henderson's _Folk-Lore of Northern Counties_, p. 181, and notes, which says, "In Brittany, if the lycanthropist be scratched above the nose, so that three drops of blood are extracted, the charm is broken. In Germany, the werewolf has to be stabbed with knife or pitchfork thrice on the brows before it can be disenchanted."

_Restoration to Life_. Cf. "Marya Morevna," _Ralston_, p. 91; Panch-Phul Ranee, _Frere_, p. 140; "Loving Lailí," _Stokes_, p. 83, where Majnún is restored to life by Lailí cutting her little finger inside her hand straight down from the top of her nail to her palm, out of which the blood gushed like healing medicine; and the Bél-Princess, where the blood of the little finger again comes in. Also "Golden Hair," _Nauké_, p. 108, and the Lapp story "Ivan," _Friis_, p. 176. Mr. Quigstad, of Tromsø, to whose courtesy and learning I am deeply indebted, says he has heard a similar incident in a Lapp story from Lyngen.

PRINCE MIRKÓ. Kriza, xiii.

_Page 59_. In the Finnish "Leppäpölkky" ("Alder Block"), _S. ja T_. ii. p. 2, one half of the castle laughs and one half cries. The crying being on account of a great three-headed snake which arose from the sea, and would devour half the castle, half the men, and half the precious stones if the king did not give his eldest daughter in their stead.

_Page 63_. The Tátos is a mythic horse possessed of the most marvellous powers. It is generally represented (as in the present tale) as being a most wretched creature to begin with. Cf. "The Little Magic Pony," p. 157; "The Three Princes, &c.," p. 197, where it is hatched from a five-cornered black egg; "the wretched foal which lies seven fathoms deep in the dung-heap," in "The Pelican," p. 256; the ugly creature in "The Girl with the Golden Hair," p. 264; and the piebald in the "Fairies' Well," p. 289. It feeds on burning cinders, and its breath changes the most wretched things into the most glorious. Sometimes, however, the first breath has an extraordinary effect, as _e.g._ p. 198, where Ambrose becomes like "a diseased sucking pig." The name is still a favourite one among the peasants for their horses. The word Tátos also meant a priest in the old pagan days, but it never has this meaning in the folk-tales.

The Tátos also appears in "Die Königstöchter," in Mailáth's _Magyarische Sagen_, vol. i. p. 61. See also "Zauberhelene," vol. ii. of the same collection, where we are told "Taigarot war ein wunderbares Pferd; es verstand die Reden der Menschen, antwortete auch und hatte neun Füsze." The whole story tells how Argilus carries off his wife, Helen, from the power of Holofernes, the fire-king, who has got her in his underground home. Taigarot belongs to Holofernes, and tells him where Helen is carried off, and so he recovers her. Argilus hears that the magic horse has a younger brother still more powerful although possessing but four legs. This horse belongs to one Iron nose, a witch, and so Argilus enters her service in order to obtain it. His duties are, first to control the witch's stud of brazen horses; next to look after her twelve black mares, who are her daughters, and then to milk them, and make a bath of their milk. He manages to do all by means of a magic staff, and so obtains the horse; whilst the witch is burnt to death in the bath which she thinks will make her young. The horse tells Argilus to wash it in the bath, and it at once becomes the colour of gold, and from every hair hangs a golden bell. With this horse Argilus carries off his wife. Holofernes follows on Taigarot, and not being able to overtake them, digs his spurs into Taigarot, who in his indignation at such treatment kicks Holofernes off, and so breaks his neck.

For magic horses in other lands cf. the following tales:--the Finnish "Oriiksi Muntettu Poika;" "The Little White Horse" in "Ferdinand the Faithful," _Grimm_, ii. p. 156; Katar, in "The Bay with a Moon and Star," _Stokes_, p. 131, which becomes changed by twisting his right ear; "Weisnittle," in Stier's _Ungarische Volksmärchen_, p. 61; Sleipnir, Odin's eight-legged horse that used to carry the father of the gods as swift as the wind over land and sea, in Wagner's _Asgard and the Gods;_ and "Bayard, Faithful Bayard!" the good steed in the Carolingian Legends in Wagner's _Epics and Romances of the Middle Ages_, pp. 367-396; "the shaggy dun filly" in "The Young King of Easaidh Ruadh," in _Campbell's Tales of the Western Highlands_, vol. i. p. 4; and the "steed," in "The Rider of Grianaig," vol iii. p. 14 of the same book.

A magic horse appears in the Lapp story "Jætten og Veslegutten," (The Giant and the Vesle Boy), from Hammerfest; _Friis_, p. 48. In this case it assists the boy to escape from the giant, and to marry a king's daughter; and finally becomes a prince when its head is cut off. "A winged horse" appears in "Ivan, Kupiskas Søn," a story from Akkala, in Russian Finland; _Friis_, p. 170. In "Jætten Katten og Gutten" (the Giant, the Cat, and the Boy), from Alten, _Friis_, p. 63, the boy saves the giant's son from a troll cat, and is told by the lad he saves, that his father will offer him a gold horse and "a miserable one," and he is to be sure and choose the miserable one; and in like manner he was to choose a miserable box, and a miserable flute, in preference to golden ones, which would be offered to him. There is a somewhat similar Finnish story, "Paholaisen antamat Soittoneuwot" (Musical Instruments Given by the Devil), _S. ja T._, vol. i. p. 181, where the hero, when in the woods, sees the devil[22] running for his life, with a pack of wolves at his heels. The lad shoots into the pack, killing one wolf, and thus terrifying the rest. The grateful devil promises the lad whatever he wishes. Acting on the advice of a maid in the devil's house, he asks "for the mare which is in the third stall, on the right-hand side of the stable." The devil is very loath to give this, but is obliged to do so, and gives the boy a kantele, a fiddle, and a flute besides. The mare acts the part of a Tátos for part of the tale, and then changes into a woman, being the wife of the king, who appears at the latter part of the story, and who orders the hero to perform difficult tasks. The kantele is like the fiddle in the "Jew in a thicket" (_Musical Myths_, vol. ii. p. 122; _Grimm_, vol. ii. p. 97), it makes every one dance that hears it. The woman drops out of the story, and the persecuting king is kicked up into the clouds by the irate devil who comes to help the hero, and is never heard of again.

A horse that can talk plays a prominent part in another Finnish tale, "The Golden Bird."--"Dapplegrim" is the magic foal in the Norse; see _Dasent_, pp. 313 and 367. See also the "brown foal" in _Grimm_, "Two Brothers," No. 107, and the "white horse," in "Ferdinand the Faithful," No. 126, and _note_.

Note also horses in "Der goldne Vogel," "Das Zauberross," and "Der Knabe und der Schlange," in Haltrich's, _Siebenbuergische Märchen_; "La Belle aux cheveux d'or," in _Contes des Fées_, par Mme. D'Aulnoy; "Schönchen Goldhaar," _Märchensaal aller Völker für Jung und Alt_, Dr. Kletke, i. p. 344; "Der goldne Apfelbaum," in Kaiadschitsch, _Volksmärchen der Serben_, p. 33; and Denton, p. 43. Enchanted horses play a prominent part in "Simple Johnny," p. 36, and "The Black Charger of Hernando," p. 292, in _Patranas or Spanish Stories_.--Cf. "The little Mare" from Mentone, _F. L. Record_, vol. iii. p. 44. The Russians tell of "a sorry colt rolling in the muck," which possesses marvellous powers in "Marya Morevna," _Ralston_, p. 94; and in "Koshchei, the Deathless," there is an heroic steed, _ibidem_, p. 101. See also "Ivan Kruchina," _Naake_, p. 124. "The marvellous white horse" appears also in Austria; see _Land of Marvels_, pp. 48, 256, 260, 272, 342.

In the story of the third royal mendicant, in the _Arabian Nights_, Agib mounts a black horse and flies through the air. Similar incidents will be found in Nos. 1, 2, 4, 10, 17 of Dietrich's _Runische Volksmärchen_. Several variants, together with the author's view of their significance, are to be found in _Gubernatis_, vol. i., chap. ii.

The following, quoted from Stokes's _Fairy Tales_, p. 278, is worthy of notice:--

"On the morning of the day which was to see his last fight, Cúchulainn ordered his charioteer, Loeg, to harness the Gray to his chariot. 'I swear to God what my people swears' said Loeg, 'though the men of Conchobar's fifth (Ulster) were around the Gray of Macha, they could not bring him to the chariot.... If thou wilt, come thou, and speak with the Gray himself.' Cúchulainn went to him. And thrice did the horse turn his left side to his master.... Then Cúchulainn reproached his horse, saying that he was not wont to deal thus with his master. Thereat the Gray of Macha came and let his big round tears of blood fall on Cúchulainn's feet. The hero then leaps into his chariot and goes to battle. At last the Gray is sore wounded, and he and Cúchulainn bid each other farewell. The Gray leaves his master; but when Cúchulainn, wounded to death, has tied himself to a stone pillar to die standing, then came the Gray of Macha to Cúchulainn to protect him so long as his soul abode in him, and the 'hero's light' out of his forehead remained. Then the Gray of Macha wrought the three red routs all around him. And fifty fell by his teeth and thirty by each of his hooves. This is what he slew of the host. And hence is (the saying) 'Not keener were the victorious courses of the Gray of Macha after Cúchulainn's slaughter.' Then Lugaid and his men cut off the hero's head and right hand and set off, driving the Gray before them. They met Conall the Victorious, who knew what had happened when he saw his friend's horse. And he and the Gray of Macha sought Cúchulainn at the pillar-stone. Then went the Gray of Macha and laid his head on Cúchulainn's breast. And Conall said, 'A heavy care to the Gray of Macha is that corpse.' Conall himself, in the fight he has with Lugaid, to avenge his friend's slaughter, is helped by his own horse, the Dewy-Red. When Conall found that he prevailed not, he saw his steed, the Dewy-Red, by Lugaid. And the steed came to Lugaid and tore a piece out of his side."

("Cúchulainn's Death," abridged from the "Book of Leinster," in _Revue Celtique_, Juin, 1877, pp. 175, 176, 180, 182, 183, 185).

See also, Grimm's _Teutonic Mythology_, Stallybrass, vol. i. pp. 328, 392; McGregor's _Folk-Lore of the North-East of Scotland_, p. 131; and Belludo, the goblin horse of Alhambra. Nor must we forget "Phooka," the wild horse of Erin's isle.

Note also the "Iliad"; cf. book ii. 760, book viii. 157, book x. 338, 473; specially Xanthus and Balius who talk, book xix. 440; and, Martial's splendid epigram, beginning "Phosphore redde diem, cur gaudia nostra moraris?"

Thus on every side we find this noble creature entwined in the lore of the people, from the peasants' dull superstition to great Milton's song,--

"Of the wondrous horse of brass, On which the Tartar king did ride."

The horse still plays an important part in the folk-lore. Thus _e.g._ Yorkshire people say, that if you see a piebald horse, and do not look at his tail, or think of a fox, whatever you wish for will be granted; also, that you must spit over your finger for luck when you see a white horse. The four black horses and chariot still rush through Penzance streets in the night, according to some, and the white horse is carried by the Christmas mummers in various parts of England and Germany. In the Midlands a horse's head and skin is dragged about on Christmas eve; a simulacrum, as some think, of Odin's heroic steed. Cf. _Henderson_, p. 70, also F. Finn and Magyar Songs on St. Stephen's Day. _Academy_ 1884. pp. 150, 315.

_Page 63_. For breathing on old things and causing them to change, see p. 92, where the baa-lambs restore the lad's body by blowing; and a Finnish tale tells how a snake commands the hero to create with his clean breath a copper battlefield that they may fight, and is told by the man to create an iron one with his heathen breath, which he does; and other snakes come in the story who in turn create copper and silver battlefields, see Leppäpölkky, _S. ja T._ 2.

Sometimes the change is effected by a bath, as in "Fairy Elizabeth," p. 110, _supra_.

Cf. _Grimm_, "Iron John," vol. ii. p. 195.

_Page 65._ A glass mountain appears in the "Iron Stove," _Grimm_, vol. ii. p. 161; "the princess on the glass mountain" in Thorpe's _Yule-Tide Stories_, p.86; and "The crystal mountain" in _Vernaleken_ p. 276. It occurs also in a Lincolnshire story, where the forsaken wife sits at her husband's door and sings:

"Bare bull of orange return to me, For three fine babes I bore to thee, And climbed a glass hill for thee, Bare bull of orange return to me." _Folk-Lore Journal_, 1885, p. 188.[23]

See also notes to "The Little Magic Pony," _infra_.

The giant in "Handsome Paul," p. 26, like the Tátos in the present tale, tells his friend to shut his eyes and open them at intervals on account of the great speed they are going at; just as in the Finnish "Golden Bird," the young man on the wolf's back is obliged to rub his eyes with his handkerchief because the pace they are going at makes them water. In the hurry he drops it and asks the wolf to stop a minute to pick it up and is told it is already 1,000 miles behind them.

_Page 66._ Knight Mezey's wonderful sword is one of a numberless group of incidents wherein the sword plays an important part; in this story Mirkó ordered out his magic sword to protect him while he slept, and then to join with Knight Mezey's in mowing down the enemies. When he met Doghead (p. 73), their swords in like manner flew out of the scabbards and fought their masters' battles; and in the "Secret-keeping little Boy," p. 233, in this collection, the hero is born with a scabbard at his side, whilst a sword point appeared in the garden and grew as the scabbard grew; this sword cut up into pulp any one who came near its master on mischief bent. Alderblock's sword in the Finnish story in like manner flew out and cut Syöjätär into mincemeat. The Greeks told of "Harpé," the sword Hermes lent to Perseus, and of the honoured swords of Ulysses and Achilles.

Norse legends tell of wondrous swords, such as Odin's "Gram" that he drove into an ash tree there to remain till the man should be found strong enough to draw it out.[24] Cheru's sword, forged by the dwarfs, "shone every morning on the high place of the sanctuary, sending forth its light afar when dawn arose like a flame of fire;" then there is Heimdal, born of nine mothers, the sword "Ase" of the Edda, who with his mighty sword made even cunning Loki cry for mercy.

In the Niebelungen there is "Balmung," craftily made by the dwarfs and tempered in dragons' blood, wherewith Siegfried smote the giants, and did mighty wonders, yea, even after its master's death slaying his enemies, till at last it rested on his grave by Brunhild's side. Roland wielded his good sword "Durindart," the gift of an angel, against the Paynim foe and did great wonders.

Dietrich in terrible conflict won "Eche-sax": Flammberg and the good horse Bayard wrought wonders in the days of Haymon and his children: Hunford's token of reconciliation to Beowulf, was the gift of "Hrunting" hardened in dragon's blood: Nägling, Nagelring, and Rosen, too, smote their worms, whilst "Mimung," good trusty Mimung, in the hands of heroes, did mighty wonders, even splitting asunder a floating pack of wool; and was so keen that Amilias did not know that Mimung had cut him in two till he shook himself; and lo! he fell into two pieces. Wayland Smith laboured in our own land, and brought forth a wondrous sword.

"Bitterfer, the sword hight, Better swerde bar never knight. Horn, to thee ich it thought,

Is nought a knight in Inglond Schal sitten a dint of thine hand; Forsake thou it nought."

Charlemagne had his "Joyeuse"; Roland his "Durendal"; Arthur his "Excalibur"--

"All the haft twinkled with diamond sparks, Myriads of topaz-lights, and jacinth work Of subtlest jewellery."

A wondrous thing that "rose up out of the bosom of the lake," held by an arm "clothed in white samite, mystic and wonderful;" and when the sword was thrown back to the lake (its master's life being well nigh run) by the bold Sir Bedivere--

"behold an arm Clothed in white samite, mystic and wonderful, That caught him by the hilt, and brandish'd him Three times, and drew him under in the mere."

Cf. Wagner's _Epics and Romance; Asgard and the Gods; Morte d'Arthur_,