diff options
Diffstat (limited to '8226.txt')
| -rw-r--r-- | 8226.txt | 3878 |
1 files changed, 3878 insertions, 0 deletions
diff --git a/8226.txt b/8226.txt new file mode 100644 index 0000000..b8f1835 --- /dev/null +++ b/8226.txt @@ -0,0 +1,3878 @@ +The Project Gutenberg EBook of Fairy Tales; Their Origin and Meaning, by +John Thackray Bunce + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Fairy Tales; Their Origin and Meaning + +Author: John Thackray Bunce + +Release Date: June, 2005 [EBook #8226] +Last Updated: August 28, 2012 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK FAIRY TALES *** + + + + +Produced by David Deley + + + + + + +FAIRY TALES, THEIR ORIGIN AND MEANING + +With Some Account of Dwellers in Fairyland + +By John Thackray Bunce + + + + +INTRODUCTORY NOTE. + +The substance of this volume was delivered as a course of Christmas +Holiday Lectures, in 1877, at the Birmingham and Midland Institute, of +which the author was then the senior Vice-president. It was found that +both the subject and the matter interested young people; and it was +therefore thought that, revised and extended, the Lectures might not +prove unacceptable in the form of a Book. The volume does not pretend to +scientific method, or to complete treatment of the subject. Its aim is +a very modest one: to furnish an inducement rather than a formal +introduction to the study of Folk Lore; a study which, when once begun, +the reader will pursue, with unflagging interest, in such works as +the various writings of Mr. Max-Muller; the "Mythology of the Aryan +Nations," by Mr. Cox; Mr. Ralston's "Russian Folk Tales;" Mr. Kelly's +"Curiosities of Indo-European Folk Lore;" the Introduction to +Mr. Campbell's "Popular Tales of the West Highlands," and other +publications, both English and German, bearing upon the same subject. In +the hope that his labour may serve this purpose, the author ventures +to ask for an indulgent rather than a critical reception of this little +volume. + +BIRMINGHAM, + +September, 1878. + + + +LIST OF CONTENTS. + +CHAPTER I. ORIGIN OF FAIRY TALES--THE ARYAN RACE: ITS CHARACTERISTICS, +ITS TRADITIONS, AND ITS MIGRATIONS + +CHAPTER II. KINDRED TALES FROM DIVERS LANDS + +CHAPTER III. DWELLERS IN FAIRYLAND: STORIES FROM THE EAST + +CHAPTER IV. DWELLERS IN FAIRYLAND: TEUTONIC, SCANDINAVIAN, ETC. + +CHAPTER V. DWELLERS IN FAIRYLAND: CELTIC, THE WEST HIGHLANDS + +CHAPTER VI. CONCLUSION-SOME POPULAR TALES EXPLAINED. + +INDEX + + + + +CHAPTER I.--ORIGIN OF FAIRY STORIES. + +We are going into Fairy Land for a little while, to see what we can find +there to amuse and instruct us this Christmas time. Does anybody know +the way? There are no maps or guidebooks, and the places we meet with +in our workaday world do not seem like the homes of the Fairies. Yet we +have only to put on our Wishing Caps, and we can get into Fairy Land in +a moment. The house-walls fade away, the winter sky brightens, the sun +shines out, the weather grows warm and pleasant; flowers spring up, +great trees cast a friendly shade, streams murmur cheerfully over their +pebbly beds, jewelled fruits are to be had for the trouble of gathering +them; invisible hands set out well-covered dinner-tables, brilliant and +graceful forms flit in and out across our path, and we all at once find +ourselves in the midst of a company of dear old friends whom we have +known and loved ever since we knew anything. There is Fortunatus with +his magic purse, and the square of carpet that carries him anywhere; and +Aladdin with his wonderful lamp; and Sindbad with the diamonds he has +picked up in the Valley of Serpents; and the Invisible Prince, who uses +the fairy cat to get his dinner for him; and the Sleeping Beauty in +the Wood, just awakened by the young Prince, after her long sleep of a +hundred years; and Puss in Boots curling his whiskers after having eaten +up the ogre who foolishly changed himself into a mouse; and Beauty and +the Beast; and the Blue Bird; and Little Red Riding Hood, and Jack the +Giant Killer, and Jack and the Bean Stalk; and the Yellow Dwarf; and +Cinderella and her fairy godmother; and great numbers besides, of whom +we haven't time to say anything now. + +And when we come to look about us, we see that there are other dwellers +in Fairy Land; giants and dwarfs, dragons and griffins, ogres with +great white teeth, and wearing seven-leagued boots; and enchanters and +magicians, who can change themselves into any forms they please, and +can turn other people into stone. And there are beasts and birds who can +talk, and fishes that come out on dry land, with golden rings in their +mouths; and good maidens who drop rubies and pearls when they speak, and +bad ones out of whose mouths come all kinds of ugly things. Then there +are evil-minded fairies, who always want to be doing mischief; and there +are good fairies, beautifully dressed, and with shining golden hair and +bright blue eyes and jewelled coronets, and with magic wands in their +hands, who go about watching the bad fairies, and always come just in +time to drive them away, and so prevent them from doing harm--the sort +of Fairies you see once a year at the pantomimes, only more beautiful, +and more handsomely dressed, and more graceful in shape, and not so fat, +and who do not paint their faces, which is a bad thing for any woman to +do, whether fairy or mortal. + +Altogether, this Fairy Land that we can make for ourselves in a moment, +is a very pleasant and most delightful place, and one which all of us, +young and old, may well desire to get into, even if we have to come back +from it sooner than we like. It is just the country to suit everybody, +for all of us can find in it whatever pleases him best. If he likes +work, there is plenty of adventure; he can climb up mountains of steel, +or travel over seas of glass, or engage in single combat with a giant, +or dive down into the caves of the little red dwarfs and bring up their +hidden treasures, or mount a horse that goes more swiftly than the wind, +or go off on a long journey to find the water of youth and life, or do +anything else that happens to be very dangerous and troublesome. If +he doesn't like work, it is again just the place to suit idle people, +because it is all Midsummer holidays. I never heard of a school in Fairy +Land, nor of masters with canes or birch rods, nor of impositions and +long lessons to be learned when one gets home in the evening. Then the +weather is so delightful. It is perpetual sunshine, so that you may lie +out in the fields all day without catching cold; and yet it is not too +hot, the sunshine being a sort of twilight, in which you see everything, +quite clearly, but softly, and with beautiful colours, as if you were in +a delightful dream. + +And this goes on night and day, or at least what we call night, for +they don't burn gas there, or candles, or anything of that kind; so +that there is no regular going to bed and getting up; you just lie down +anywhere when you want to rest, and when you have rested, you wake up +again, and go on with your travels. There is one capital thing about +Fairy Land. There are no doctors there; not one in the whole country. +Consequently nobody is ill, and there are no pills or powders, or +brimstone and treacle, or senna tea, or being kept at home when you want +to go out, or being obliged to go to bed early and have gruel instead +of cake and sweetmeats. They don't want the doctors, because if you cut +your finger it gets well directly, and even when people are killed, or +are turned into stones, or when anything else unpleasant happens, it can +all be put right in a minute or two. All you have to do when you are in +trouble is to go and look for some wrinkled old woman in a patched old +brown cloak, and be very civil to her, and to do cheerfully and kindly +any service she asks of you, and then she will throw off the dark cloak, +and become a young and beautiful Fairy Queen, and wave her magic wand, +and everything will fall out just as you would like to have it. + +As to Time, they take no note of it in Fairy Land. The Princess falls +asleep for a hundred years, and wakes up quite rosy, and young, and +beautiful. Friends and sweethearts are parted for years, and nobody +seems to think they have grown older when they meet, or that life has +become shorter, and so they fall to their youthful talk as if nothing +had happened. Thus the dwellers in Fairy Land have no cares about +chronology. With them there is no past or future; it is all present--so +there are no disagreeable dates to learn, nor tables of kings, and when +they reigned, or who succeeded them, or what battles they fought, or +anything of that kind. Indeed there are no such facts to be learned, +for when kings are wicked in Fairy Land, a powerful magician comes and +twists their heads off, or puts them to death somehow; and when they +are good kings they seem to live for ever, and always to be wearing rich +robes and royal golden crowns, and to be entertaining Fairy Queens, and +receiving handsome brilliant gifts from everybody who knows them. + +Now this is Fairy Land, the dear sweet land of Once Upon a Time, where +there is constant light, and summer days, and everlasting flowers, and +pleasant fields and streams, and long dreams without rough waking, and +ease of life, and all things strange and beautiful; where nobody wonders +at anything that may happen; where good fairies are ever on the watch to +help those whom they love; where youth abides, and there is no pain or +death, and all trouble fades away, and whatever seems hard is made easy, +and all things that look wrong come right in the end, and truth and +goodness have their perpetual triumph, and the world is ever young. + +And Fairy Land is always the same, and always has been, whether it is +close to us--so close that we may enter it in a moment--or whether it is +far off; in the stories that have come to us from the most ancient +days, and the most distant lands, and in those which kind and clever +story-tellers write for us now. It is the same in the legends of the +mysterious East, as old as the beginning of life; the same in the +glowing South, in the myths of ancient Greece; the same in the frozen +regions of the Scandinavian North, and in the forests of the great +Teuton land, and in the Islands of the West; the same in the tales that +nurses tell to the little ones by the fireside on winter evenings, and +in the songs that mothers sing to hush their babes to sleep; the same in +the delightful folk-lore that Grimm has collected for us, and that dear +Hans Andersen has but just ceased to tell. + +All the chief stories that we know so well are to be found in all +times, and in almost all countries. Cinderella, for one, is told in the +language of every country in Europe, and the same legend is found in the +fanciful tales related by the Greek poets; and still further back, it +appears in very ancient Hindu legends. So, again, does Beauty and the +Beast, so does our own familiar tale of Jack the Giant Killer, so also +do a great number of other fairy stories, each being told in different +countries and in different periods, with so much likeness as to show +that all the versions came from the same source, and yet with so much +difference as to show that none of the versions are directly copied from +each other. Indeed, when we compare the myths and legends of one country +with another, and of one period with another, we find out how they have +come to be so much alike, and yet in some things so different. We see +that there must have been one origin for all these stories, that they +must have been invented by one people, that this people must have been +afterwards divided, and that each part or division of it must have +brought into its new home the legends once common to them all, and must +have shaped and altered these according, to the kind of places in which +they came to live: those of the North being sterner and more terrible, +those of the South softer and fuller of light and colour, and adorned +with touches of more delicate fancy. And this, indeed, is really the +case. All the chief stories and legends are alike, because they were +first made by one people; and all the nations in which they are now told +in one form or another tell them because they are all descended from +this one common stock. If you travel amongst them, or talk to them, or +read their history, and learn their languages, the nations of Europe +seem to be altogether unlike each other; they have different speech +and manners, and ways of thinking, and forms of government, and +even different looks--for you can tell them from one another by some +peculiarity of appearance. Yet, in fact, all these nations belong to one +great family--English, and German, and Russian, and French, and Italian, +and Spanish, the nations of the North, and the South, and the West, and +partly of the East of Europe, all came from one stock; and so did the +Romans and Greeks who went before them; and so also did the Medes +and Persians, and the Hindus, and some other peoples who have always +remained in Asia. And to the people from whom all these nations have +sprung learned men have given two names. Sometimes they are called the +Indo-Germanic or Indo-European race, to show how widely they extend; and +sometimes they are called the Aryan race, from a word which is found in +their language, and which comes from the root "ar," to plough, and is +supposed to mean noble, or of a good family. + +But how do we know that there were any such people, and that we in +England are descended from them, or that they were the forefathers of +the other nations of Europe, and of the Hindus, and of the old Greeks +and Romans? We know it by a most curious and ingenious process of what +may be called digging out and building up. Some of you may remember that +years ago there was found in New Zealand a strange-looking bone, which +nobody could make anything of, and which seemed to have belonged to some +creature quite lost to the world as we know it. This bone was sent home +to England to a great naturalist, Professor Owen, of the British Museum, +who looked at it, turned it over, thought about it, and then came to the +conclusion that it was a bone which had once formed part of a gigantic +bird. Then; by degrees, he began to see the kind of general form which +such a bird must have presented, and finally, putting one thing to +another, and fitting part to part, he declared it to be a bird of +gigantic size, and of a particular character, which he was able to +describe; and this opinion was confirmed by later discoveries of other +bones and fragments, so that an almost complete skeleton of the Dinornis +may now be seen in this country. Well, our knowledge of the Aryan +people, and of our own descent from them, has been found out in much +the same way. Learned men observed, as a curious thing, that in various +European languages there were words of the same kind, and having the +same root forms; they found also that these forms of roots existed in +the older language of Greece; and then they found that they existed +also in Sanskrit, the oldest language of India--that in which the sacred +books of the Hindus are written. They discovered, further, that these +words and their roots meant always the same things, and this led to +the natural belief that they came from the same source. Then, by closer +inquiry into the _Vedas_, or Hindu sacred books, another discovery was +made, namely, that while the Sanskrit has preserved the words of the +original language in their most primitive or earliest state, the other +languages derived from the same source have kept some forms plainly +coming from the same roots, but which Sanskrit has lost. Thus we are +carried back to a language older than Sanskrit, and of which this is +only one of the forms, and from this we know that there was a people +which used a common tongue; and if different forms of this common tongue +are found in India, in Persia, and throughout Europe, we know that the +races which inhabit these countries must, at sometime, have parted +from the parent stock, and must have carried their language and their +traditions along with them. So, to find out who these people were, we +have to go back to the sacred books of the Hindus and the Persians, and +to pick out whatever facts may be found there, and thus to build up the +memorial of the Aryan race, just as Professor Owen built up the great +New Zealand bird. + +It would take too long, and would be much too dry, to show how this +process has been completed step by step, and bit by bit. That belongs to +a study called comparative philology, and to another called comparative +mythology--that is, the studies of words and of myths, or legends--which +some of those who read these pages may pursue with interest in after +years. All that need be done now is to bring together such accounts of +the Aryan people, our forefathers, as may be gathered from the writings +of the learned men who have made this a subject of inquiry, and +especially from the works of German and French writers, and more +particularly from those of Mr. Max Muller, an eminent German, who lives +amongst us in England, who writes in English, and who has done more, +perhaps, than anybody else, to tell us what we know about this matter. + +As to when the Aryans lived we know nothing, but that it was thousands +of years ago, long before history began. As to the kind of people +they were we know nothing in a direct way. They have left no traces of +themselves in buildings, or weapons, or enduring records of any kind. +There are no ruins of their temples or tombs, no pottery--which often +helps to throw light upon ancient peoples-no carvings upon rocks or +stones. It is only by the remains of their language that we can +trace them; and we do this through the sacred books of the Hindus and +Persians-the _Vedas_ and the _Zend Avesta_--in which remains of their +language are found, and by means of which, therefore, we get to know +something about their dwelling-place, their manners, their customs, +their religion, and their legends--the source and origin of our Fairy +Tales. + +In the _Zend Avesta_--the oldest sacred book of the Persians--or in such +fragments of it as are left, there are sixteen countries spoken of as +having been given by Ormuzd, the Good Deity, for the Aryans to live +in; and these countries are described as a land of delight, which was +turned, by Ahriman, the Evil Deity, into a land of death and cold; +partly, it is said, by a great flood, which is described as being like +Noah's flood recorded in the Book of Genesis. This land, as nearly as we +can make it out, seems to have been the high, central district of Asia, +to the north and west of the great chain of mountains of the Hindu +Koush, which form the frontier barrier of the present country of the +Afghans. It stretched, probably, from the sources of the river Oxus +to the shores of the Caspian Sea; and when the Aryans moved from their +home, it is thought that the easterly portion of the tribes were those +who marched southwards into India and Persia, and that those who +were nearest the Caspian Sea marched westwards into Europe. It is not +supposed that they were all one united people, but rather a number of +tribes, having a common origin--though what was this original stock +is quite beyond any knowledge we have, or even beyond our powers of +conjecture. But, though the Aryan peoples were divided into tribes, and +were spread over a tract of country nearly as large as half Europe, we +may properly describe them generally, for so far as our knowledge goes, +all the tribes had the same character. + +They were a pastoral people--that is, their chief work was to look after +their herds of cattle and to till the earth. Of this we find proof in +the words and roots remaining of their language. From the same source, +also, we know that they lived in dwellings built with wood and stone; +that these dwellings were grouped together in villages; that they were +fenced in against enemies, and that enclosures were formed to keep the +cattle from straying, and that roads of some kind were made from one +village to another. These things show that the Aryans had some claim to +the name they took, and that in comparison with their forefathers, or +with the savage or wandering tribes they knew, they had a right to call +themselves respectable, excellent, honourable, masters, heroes--for all +these are given as probable meanings of their name. Their progress was +shown in another way. The rudest and earliest tribes of men used weapons +of flint, roughly shaped into axes and spear-heads, or other cutting +implements, with which they defended themselves in conflict, or killed +the beasts of chase, or dug up the roots on which they lived. The Aryans +were far in advance of this condition. They did not, it is believed, +know the use of iron, but they knew and used gold, silver, and copper; +they made weapons and other implements of bronze; they had ploughs to +till the ground, and axes, and probably saws, for the purpose of cutting +and shaping timber. Of pottery and weaving they knew something: the +western tribes certainly used hemp and flax as materials for weaving, +and when the stuff was woven the women made it into garments by the use +of the needle. Thus we get a certain division of trades or occupations. +There were the tiller of the soil, the herdsman, the smith who forged +the tools and weapons of bronze, the joiner or carpenter who built the +houses, and the weaver who made the clothing required for protection +against a climate which was usually cold. Then there was also the +boat-builder, for the Aryans had boats, though moved only by oars. +There was yet another class, the makers of personal ornaments, for these +people had rings, bracelets, and necklaces made of the precious metals. + +Of trade the Aryans knew something; but they had no coined money--all +the trade was done by exchange of one kind of cattle, or grain or goods, +for another. They had regulations as to property, their laws punished +crime with fine, imprisonment, or death, just as ours do. They seem to +have been careful to keep their liberties, the families being formed +into groups, and these into tribes or clans, under the rule of an +elected chief, while it is probable that a Great Chief or King ruled +over several tribes and led them to war, or saw that the laws were put +into force. + +Now we begin to see something of these ancient forefathers of ours, and +to understand what kind of people they were. Presently we shall have +to look into their religion, out of which our Fairy Stories were really +made; but first, there are one or two other things to be said about +them. One of these shows that they were far in advance of savage races, +for they could count as high as one hundred, while savages can seldom +get further than the number of their fingers; and they had also advanced +so far as to divide the year into twelve months, which they took from +the changes of the moon. Then their family relations were very close and +tender. "Names were given to the members of families related by marriage +as well as by blood. A welcome greeted the birth of children, as of +those who brought joy to the home; and the love that should be felt +between brother and sister was shown in the names given to them: +_bhratar_ (or brother) being he who sustains or helps; _svasar_ (or +sister) she who pleases or consoles. The daughter of each household was +called _duhitar,_ from _duh_, a root which in Sanskrit means to milk, +by which we know that the girls in those days were the milking-maids. +Father comes from a root, _pa_, which means to protect or support; +mother, _matar_, has the meaning of maker."[1] + +Now we may sum up what we know of this ancient people and their ways; +and we find in them much that is to be found in their descendants--the +love of parents and children, the closeness of family ties, the +protection of life and property, the maintenance of law and order, and, +as we shall see presently, a great reverence for _God_. Also, they were +well versed in the arts of life--they built houses, formed villages or +towns, made roads, cultivated the soil, raised great herds of cattle and +other animals; they made boats and land-carriages, worked in metals for +use and ornament, carried on trade with each other, knew how to count, +and were able to divide their time so as to reckon by months and days +as well as by seasons. Besides all this, they had something more and of +still higher value, for the fragments of their ancient poems or hymns +preserved in the Hindu and Persian sacred books show that they thought +much of the spirit of man as well as of his bodily life; that they +looked upon sin as an evil to be punished or forgiven by the Gods, that +they believed in a life after the death of the body, and that they had +a strong feeling for natural beauty and a love of searching into the +wonders of the earth and of the heavens. + +The religion of the Aryan races, in its beginning, was a very simple and +a very noble one. They looked up to the heavens and saw the bright sun, +and the light and beauty and glory of the day. They saw the day fade +into night and the clouds draw themselves across the sky, and then they +saw the dawn and the light and life of another day. Seeing these things, +they felt that some Power higher than man ordered and guided them; and +to this great Power they gave the name of _Dyaus_, from a root-word +which means "to shine." And when, out of the forces and forms of Nature, +they afterwards fashioned other Gods, this name of Dyaus became _Dyaus +pitar_, the Heaven-Father, or Lord of All; and in far later times, when +the western Aryans had found their home in Europe, the _Dyaus pitar_ +of the central Asian land became the Zeupater of the Greeks, and the +Jupiter of the Romans; and the first part of his name gave us the word +Deity, which we apply to _God_. So, as Professor Max Muller tells us, +the descendants of the ancient Aryans, "when they search for a name for +what is most exalted and yet most dear to every one of us, when they +wish to express both awe and love, the infinite and the finite, they can +do but what their old fathers did when gazing up to the eternal sky, and +feeling the presence of a Being as far as far, and as near as near can +be; they can but combine the self-same words and utter once more the +primeval Aryan prayer, Heaven-Father, in that form which will endure for +ever, 'Our Father, which art in Heaven.'" + +The feeling which the Aryans had towards the Heaven-Father is very +finely shown in one of the oldest hymns in the _Rig Veda_, or the Book +of Praise--a hymn written 4,000 years ago, and addressed to Varuna, or +the All-Surrounder, the ancient Hindu name for the chief deity:-- + + "Let me not, O Varuna, enter into the house of clay. + Have mercy! Almighty, have mercy! + If I go trembling, like a cloud driven by the wind, + Have mercy! Almighty, have mercy! + Through want of strength, thou strong and bright God, + have I gone wrong; + Have mercy! Almighty, have mercy!" + +But, besides Dyaus pitar, or Varuna, the Aryans worshipped other gods, +whom they made for themselves out of the elements, and the changes of +night and day, and the succession of the seasons. They worshipped the +sky, the earth, the sun, the dawn, fire, water, and wind. The chief of +these deities were Agni, the fire; Prithivi, the earth; Ushas, the dawn; +Mitra, or Surya, the sun; Indra, the sky; Maruts, the storm-winds; and +Varuna, the All-Surrounder. To these deities sacrifice was offered and +prayer addressed; but they had no priests or temples--these came in +later ages, when men thought they had need of others to stand between +them and _God_. But the ancient Aryans saw the Deity everywhere, and +stood face to face with Him in Nature. He was to them the early morning, +the brightness of midday, the gloom of evening, the darkness of night, +the flash of the lightning, the roll of the thunder, and the rush of the +mighty storm-wind. It seems strange to us that those who could imagine +the one Heaven-Father should degrade Him by making a multitude of Gods; +but this came easily to them, partly out of a desire to account for all +they saw in Nature, and which their fancy clothed in divine forms, and +partly out of reverence for the great All Father, by filling up the +space between Him and themselves with inferior Gods, all helping to make +His greatness the greater and His power the mightier. + +We cannot look into this old religion of the Aryans any further, because +our business is to see how their legends are connected with the myths +and stories which are spread by their descendants over a great part of +East and West. Now this came about in the way we are going to describe. + +The mind of the Aryan peoples in their ancient home was full of +imagination. They never ceased to wonder at what they heard and saw in +the sky and upon the earth. Their language was highly figurative, and +so the things which struck them with wonder, and which they could not +explain, were described under forms and names which were familiar to +them. Thus the thunder was to them the bellowing of a mighty beast or +the rolling of a great chariot. In the lightning they saw a brilliant +serpent, or a spear shot across the sky, or a great fish darting swiftly +through the sea of cloud. The clouds were heavenly cows, who shed milk +upon the earth and refreshed it; or they were webs woven by heavenly +women, who drew water from the fountains on high and poured it down as +rain. The sun was a radiant wheel, or a golden bird, or an eye, or +a shining egg, or a horse of matchless speed, or a slayer of the +cloud-dragons. Sometimes it was a frog, when it seemed to be sinking +into or squatting upon the water; and out of this fancy, when the +meaning of it was lost, there grew a Sanskrit legend, which is to be +found also in Teutonic and Celtic myths. This story is, that Bheki (the +frog) was a lovely maiden who was found by a king, who asked her to be +his wife. So she married him, but only on condition that he should never +show her a drop of water. One day she grew tired, and asked for water. +The king gave it to her, and she sank out of his sight; in other words, +the sun disappears when it touches the water. + +This imagery of the Aryans was applied by them to all they saw in the +sky. Sometimes, as we have said, the clouds were cows; they were also +dragons, which sought to slay the sun; or great ships floating across +the sky, and casting anchor upon earth; or rocks, or mountains, or deep +caverns, in which evil deities hid the golden light. Then, also, they +were shaped by fancy into animals of various kinds-the bear, the wolf, +the dog, the ox; and into giant birds, and into monsters which were both +bird and beast. + +The Winds, again, in their fancy, were the companions or the ministers +of Indra, the sky-god. The Maruts, or spirits of the winds, gathered +into their host the souls of the dead--thus giving birth to the +Scandinavian and Teutonic legend of the Wild Horseman, who rides at +midnight through the stormy sky, with his long train of dead behind +him, and his weird hounds before. The Ribhus, or Arbhus, again, were the +sunbeams or the lightning, who forged the armour of the Gods, and made +their thunderbolts, and turned old people young, and restored out of +the hide alone the slaughtered cow on which the Gods had feasted. Out +of these heavenly artificers, the workers of the clouds, there came, in +later times, two of the most striking stories of ancient legend--that +of Thor, the Scandinavian thunder-god, who feasted at night on the goats +which drew his chariot, and in the morning, by a touch of his hammer, +brought them back to life; and that of Orpheus in the beautiful Greek +legend, the master of divine song, who moved the streams, and rocks, and +trees, by the beauty of his music, and brought back his wife Eurydike +from the shades of death. In our Western fairy tales we still have these +Ribhus, or Arbhus, transformed, through various changes of language, +into Albs, and Elfen, and last into our English Elves. It is not needful +to go further into the fanciful way in which the old Aryans slowly made +ever-increasing deities and superhuman beings for themselves out of +all the forms and aspects of Nature; or how their Hindu and Persian and +Greek and Teuton descendants peopled all earth, and air, and sky, and +water, with good and bad spirits and imaginary powers. But, as we shall +see later, all these creatures grew out of one thing only--the Sun, +and his influence upon the earth. Aryan myths were no more than poetic +fancies about light and darkness, cloud and rain, night and day, storm +and wind; and when they moved westward and southward, the Aryan races +brought these legends with them; and they were shaped by degrees into +the innumerable gods and demons of the Hindus, the divs and jinns of the +Persians, the great gods, the minor deities, and nymphs, and fauns, and +satyrs of Greek mythology and poetry; the stormy divinities, the giants, +and trolls of the cold and rugged North; the dwarfs of the German +forests; the elves who dance merrily in the moonlight of an English +summer; and the "good people" who play mischievous tricks upon stray +peasants amongst the Irish hills. Almost all, indeed, that we have of +a legendary kind comes to us from our Aryan forefathers; sometimes +scarcely changed, sometimes so altered that we have to puzzle out the +links between the old and the new; but all these myths and traditions, +and Old-world stories, when we come to know the meaning of them, take us +back to the time when the Aryan races dwelt together in the high +lands of Central Asia, and they all mean the same things--that is, the +relation between the sun and the earth, the succession of night and +day, of winter and summer, of storm and calm, of cloud and tempest, and +golden sunshine and bright blue sky. And this is the source from which +we get our Fairy Stories; for underneath all of them there are the same +fanciful meanings, only changed and altered in the way of putting +them, by the lapse of ages of time, by the circumstances of different +countries, and by the fancy of those who kept the wonderful tales alive +without knowing what they meant. + +When the change happened that brought about all this, we do not know. It +was thousands of years ago that the Aryan people began their march out +of their old country in mid-Asia. But from the remains of their language +and the likeness of their legends to those amongst other nations, we do +know that ages and ages ago their country grew too small for them, so +they were obliged to move away from it. They could not go eastward, for +the great mountains shut them in; they could not go northward, for the +great desert was too barren for their flocks and herds. So they turned, +some of them southward into India and Persia, and some of them westward +into Europe--at the time, perhaps, when the land of Europe stretched +from the borders of Asia to our own islands, and when there was no sea +between us and what is now the mainland. How they made their long and +toilsome march we know not. But, as Kingsley writes of such a movement +of an ancient tribe, so we may fancy these old Aryans marching +westward--"the tall, bare-limbed men, with stone axes on their shoulders +and horn bows at their backs, with herds of grey cattle, guarded by huge +lop-eared mastiffs, with shaggy white horses, heavy-horned sheep and +silky goats, moving always westward through the boundless steppes, +whither or why we know not, but that the All-Father had sent them forth. +And behind us [he makes them say] the rosy snow-peaks died into ghastly +grey, lower and lower, as every evening came; and before us the plains +spread infinite, with gleaming salt-lakes, and ever-fresh tribes of +gaudy flowers. Behind us, dark: lines of living beings streamed down +the mountain slopes; around us, dark lines crawled along the +plains--westward, westward ever. Who could stand against us? We met the +wild asses on the steppe, and tamed them, and made them our slaves. We +slew the bison herds, and swam broad rivers on their skins. The Python +snake lay across our path; the wolves and wild dogs snarled at us out +of their coverts; we slew them and went on. The forests rose in black +tangled barriers, we hewed our way through them and went on. Strange +giant tribes met us, and eagle-visaged hordes, fierce and foolish; we +smote them, hip and thigh, and went on, west-ward ever." And so, as they +went on, straight towards the west, or as they turned north and south, +and thus overspread new lands, they brought with them their old ways of +thought and forms of belief, and the stories in which these had +taken form; and on these were built up the Gods and Heroes, and all +wonder-working creatures and things, and the poetical fables and fancies +which have come down to us, and which still linger in our customs and +our Fairy Tales bright and sunny and many coloured in the warm regions +of the south; sterner and wilder and rougher in the north; more homelike +in the middle and western countries; but always alike in their main +features, and always having the same meaning when we come to dig it +out; and these forms and this meaning being the same in the lands of the +Western Aryans as in those still peopled by the Aryans of the East. + +It would take a very great book to give many examples of the myths and +stories which are alike in all the Aryan countries; but we may see by +one instance what the likeness is; and it shall be a story which all +will know when they read it. + +Once upon a time there was a Hindu Rajah, who had an only daughter, who +was born with a golden necklace. In this necklace was her soul; and +if the necklace were taken off and worn by some one else, the Princess +would die. On one of her birthdays the Rajah gave his daughter a pair +of slippers with ornaments of gold and gems upon them. The Princess went +out upon a mountain to pluck the flowers that grew there, and while she +was stooping to pluck them one of her slippers came off and fell down +into a forest below. A Prince, who was hunting in the forest, picked up +the lost slipper, and was so charmed with it that he desired to make its +owner his wife. So he made his wish known everywhere, but nobody came +to claim the slipper, and the poor Prince grew very sad. At last some +people from the Rajah's country heard of it, and told the Prince where +to find the Rajah's daughter; and he went there, and asked for her as +his wife, and they were married. Sometime after, another wife of the +Prince, being jealous of the Rajah's daughter, stole her necklace, and +put it on her own neck, and then the Rajah's daughter died. But her +body did not decay, nor did her face lose its bloom; and the Prince went +every day to see her, for he loved her very much although she was dead. +Then he found out the secret of the necklace, and got it back again, and +put it on his dead wife's neck, and her soul was born again in her, and +she came back to life, and they lived happy ever after. + +This Hindu story of the lost slipper is met with again in a legend of +the ancient Greeks, which tells that while a beautiful woman, named +Rhodope--or the rosy-cheeked--was bathing, an eagle picked up one of her +slippers and flew away with it, and carried it off to Egypt, and dropped +it in the lap of the King of that country, as he sat at Memphis on the +judgment-seat. The slipper was so small and beautiful that the King fell +in love with the wearer of it, and had her sought for, and when she was +found he made her his wife. Another story of the same kind. It is found +in many countries, in various forms, and is that of Cinderella, the poor +neglected maiden, whom her stepmother set to work in the kitchen, while +her sisters went to the grand balls and feasts at the King's palace. +You know how Cinderella's fairy godmother came and dressed her like a +princess, and sent her to the ball; how the King's son fell in love with +her; how she lost one of her slippers, which the Prince picked up; +how he vowed that he would marry the maiden who could fit on the lost +slipper; how all the ladies of the court tried to do it, and failed, +Cinderella's sisters amongst them; and how Cinderella herself put on the +slipper, produced the fellow to it, was married to the King's son, and +lived happily with him. + +Now the story of Cinderella helps us to find out the meaning of our +Fairy Tales; and takes us back straight to the far-off land where fairy +legends began, and to the people who made them. Cinderella, and Rhodope, +and the Hindu Rajah's daughter, and the like, are but different forms +of the same ancient myth. It is the story of the Sun and the Dawn. +Cinderella, grey and dark, and dull, is all neglected when she is away +from the Sun, obscured by the envious Clouds her sisters, and by her +stepmother the Night. So she is Aurora, the Dawn, and the fairy Prince +is the Morning Sun, ever pursuing her, to claim her for his bride. This +is the legend as we find it in the ancient Hindu sacred books; and this +explains at once the source and the meaning of the Fairy Tale. + +Nor is it in the story of Cinderella alone that we trace the ancient +Hindu legends. There is scarcely a tale of Greek or Roman mythology, no +legend of Teutonic or Celtic or Scandinavian growth, no great romance of +what we call the middle ages, no fairy story taken down from the lips of +ancient folk, and dressed for us in modern shape and tongue, that we +do not find, in some form or another, in these Eastern poems. The Greek +gods are there--Zeus, the Heaven-Father, and his wife Hera, "and Phoebus +Apollo the Sun-god, and Pallas Athene, who taught men wisdom and useful +arts, and Aphrodite the Queen of Beauty, and Poseidon the Ruler of the +Sea, and Hephaistos the King of the Fire, who taught men to work in +metals."[2] There, too, are legends which resemble those of Orpheus and +Eurydike, of Eros and Psyche, of Jason and the Golden Fleece, of the +labours of Herakles, of Sigurd and Brynhilt, of Arthur and the Knights +of the Round Table. There, too, in forms which can be traced with ease, +we have the stories of Fairyland--the germs of the Thousand and One +Tales of the Arabian Nights, the narratives of giants, and dwarfs, and +enchanters; of men and maidens transformed by magic arts into beasts +and birds; of riches hidden in the caves and bowels of the earth, and +guarded by trolls and gnomes; of blessed lands where all is bright and +sunny, and where there is neither work nor care. Whatever, indeed, is +strange or fanciful, or takes us straight from our grey, hard-working +world into the sweet and peaceful country of Once Upon a Time, is to +be found in these ancient Hindu books, and is repeated, from the source +whence they were drawn, in many countries of the East and West; for the +people whose traditions the Vedas record were the forefathers of those +who now dwell in India, in Persia, in the border-lands, and in most +parts of Europe. Yes; strange as it may seem, all of us, who differ so +much in language, in looks in customs and ways of thought, in all that +marks out one nation from another--all of us have a common origin and a +common kindred. Greek and Roman, and Teuton and Kelt and Slav, ancient +and modern, all came from the same stock. English and French, Spanish +and Germans, Italians and Russians, all unlike in outward show, are +linked together in race; and not only with each other, but also claim +kindred with the people who now fill the fiery plains of India, and +dwell on the banks of her mighty rivers, and on the slopes of her great +mountain-chains, and who still recite the sacred books, and sing the +ancient hymns from which the mythology of the West is in great part +derived, whence our folk-lore comes, and which give life and colour and +meaning to our legends of romance and our Tales of Fairyland. + +By taking a number of stories containing the same idea, but related in +different ages and in countries far away from each other, we shall see +how this likeness of popular tradition runs through all of them, and +shows their common origin. So we will go to the next chapter, and tell a +few kindred tales from East and West, and South and North. + + + + +CHAPTER II.--KINDRED TALES FROM DIVERS LANDS: EROS AND PSYCHE. + +Once upon a time there lived a king and a queen, who had three beautiful +daughters. The youngest of them, who was called Psyche, was the +loveliest; she was so very beautiful that she was thought to be a +second Aphrodite, the Goddess of Beauty and Love, and all who saw +her worshipped her as if she were the goddess; so that the temples +of Aphrodite were deserted and her worship neglected, and Psyche was +preferred to her; and as she passed along the streets, or came into the +temples, the people crowded round her, and scattered flowers under her +feet, and offered garlands to her. Now, when Aphrodite knew this she +grew very angry, and resolved to punish Psyche, so as to make her a +wonder and a shame for ever. So Aphrodite sent for her son Eros, the +God of Love, and took him to the city where Psyche lived, and showed the +maiden to him, and bade him afflict her with love for a man who should +be the most wicked and most miserable of mankind, an outcast, a beggar, +one who had done some great wrong, and had fallen so low that no man in +the whole world could be so wretched. Eros agreed that he would do what +his mother wished; but this was only a pretence, for when he saw Psyche +he fell in love with her himself, and made up his mind that she should +be his own wife. The first thing to do was to get the maiden into his +own care and to hide her from the vengeance of Aphrodite. So he put it +into the mind of her father to go to the shrine of Phoebus, at Miletus, +and ask the god what should be done with Psyche. The king did so, and he +was bidden by an oracle to dress Psyche as a bride, to take her to the +brow of a high mountain, and to leave her there, and that after a time +a great monster would come and take her away and make her his wife. So +Psyche was decked in bridal garments, was taken to a rock on the top of +a mountain, and was left there as a sacrifice to turn away the wrath +of Aphrodite. But Eros took care that she came to no harm. He went to +Zephyrus, the God of the West Wind, and told him to carry Psyche gently +down into a beautiful valley, and to lay her softly on the turf, amidst +lovely flowers. So Zephyrus lulled Psyche to sleep, and then carried her +safely down, and laid her in the place where Eros had bidden him. When +Psyche awoke from sleep she saw a thick grove, with a crystal fountain +in it, and close to the fountain there was a stately palace, fit for the +dwelling of a king or a god. She went into the palace, and found it very +wonderful. The walls and ceilings were made of cedar and ivory, there +were golden columns holding up the roof, the floors were laid with +precious stones, so put together as to make pictures, and on the walls +were carvings in gold and silver of birds, and beasts, and flowers, and +all kinds of strange and beautiful things. And there were also great +treasure places full of gold, and silver, and gems, in such great +measure that it seemed as if all the riches of the world were gathered +there. But nowhere was there any living creature to be seen; all +the palace was empty, and Psyche was there alone. And while she went +trembling and fearing through the rooms, and wondering whose all this +might be, she heard voices, as of invisible maidens, which told her that +the palace was for her, and that they who spoke, but whom she might not +see, were her servants. And the voices bade her go first to the bath, +and then to a royal banquet which was prepared for her. So Psyche, still +wondering, went to the bath, and then to a great and noble room, where +there was a royal seat, and upon this she placed herself, and then +unseen attendants put before her all kinds of delicate food and wine; +and while she ate and drank there was a sound as of a great number of +people singing the most charming music, and of one playing upon the +lyre; but none of them could she see. Then night came on, and all the +beautiful palace grew dark, and Psyche laid herself down upon a couch to +sleep. Then a great terror fell upon her, for she heard footsteps, which +came nearer and nearer, and she thought it was the monster whose bride +the oracle of Phoebus had destined her to be. And the footsteps drew +closer to her, and then an unseen being came to her couch and lay down +beside her, and made her his wife; and he lay there until just before +the break of day, and then he departed, and it was still so dark that +Psyche could not see his form; nor did he speak, so that she could not +guess from his voice what kind of creature it was to whom the Fates had +wedded her. So Psyche lived for a long while, wandering about her palace +in the daytime, tended by her unseen guardians, and every night her +husband came to her and stayed until daybreak. Then she began to long to +hear about her father and mother, and to see her sisters, and she begged +leave of her husband that these might come to her for a time. To this +Eros agreed, and gave her leave to give her sisters rich gifts, but +warned her that she must answer no questions they might ask about him, +and that she must not listen to any advice they might give her to find +out who he was, or else a great misfortune would happen to her. Then +Zephyrus brought the sisters of Psyche to her, and they stayed with her +for a little while, and were very curious to know who her husband was, +and what he was like. But Psyche, mindful of the commands of Eros, put +them off, first with one story and then with another, and at last sent +them away, loaded with jewels. Now Psyche's sisters were envious of her, +because such good fortune had not happened to themselves, to have such +a grand palace, and such store of wealth, and they plotted between +themselves to make her discover her husband, hoping to get some good +for themselves out of it, and not caring what happened to her. And it +so fell out that they had their way, for Psyche again getting tired of +solitude, again begged of her husband that her sisters might come to see +her once more, to which, with much sorrow, he consented, but warned her +again that if she spoke of him, or sought to see him, all her happiness +would vanish, and that she would have to bear a life of misery. But it +was fated that Psyche should disobey her husband; and it fell out in +this way. When her sisters came to her again they questioned her about +her husband, and persuaded her that she was married to a monster too +terrible to be looked at, and they told her that this was the reason +why he never came in the daytime, and refused to let himself be seen at +night. Then they also persuaded her that she ought to put an end to the +enchantment by killing the monster; and for this purpose they gave her a +sharp knife, and they gave her also a lamp, so that while he was asleep +she might look at him, so as to know where to strike. Then, being left +alone, poor Psyche's mind was full of terror, and she resolved to follow +the advice of her sisters. So when her husband was asleep, she went and +fetched the lamp, and looked at him by its light; and then she saw that, +instead of a deadly monster, it was Eros himself, the God of Love, to +whom she was married. But while she was filled with awe and delight at +this discovery, the misfortune happened which Eros had foretold. A drop +of oil from the lamp fell upon the shoulder of the god, and he sprang up +from the couch, reproached Psyche for her fatal curiosity, and vanished +from her sight; and then the beautiful palace vanished also, and Psyche +found herself lying on the bare cold earth, weeping, deserted, and +alone. + +Then poor Psyche began a long and weary journey, to try to find the +husband she had lost, but she could not, for he had gone to his mother +Aphrodite, to be cured of his wound; and Aphrodite, finding out that +Eros had fallen in love with Psyche, determined to punish her, and to +prevent her from finding Eros. First Psyche went to the god Pan, but +he could not help her; then she went to the goddess Demeter, the +Earth-Mother, but she warned her against the vengeance of Aphrodite, +and sent her away. And the great goddess Hera did the same; and at +last, abandoned by every one, Psyche went to Aphrodite herself, and the +goddess, who had caused great search to be made for her, now ordered her +to be beaten and tormented, and then ridiculed her sorrows, and taunted +her with the loss of Eros, and set her to work at many tasks that seemed +impossible to be done. First the goddess took a great heap of seeds of +wheat, barley, millet, poppy, lentils, and beans, and mixed them all +together, and then bade Psyche separate them into their different kinds +by nightfall. Now there were so many of them that this was impossible; +but Eros, who pitied Psyche, though she had lost him, sent a great many +ants, who parted the seeds from each other and arranged them in their +proper heaps, so that by evening all that Aphrodite had commanded was +done. Then the goddess was very angry, and fed Psyche on bread and +water, and next day she set Psyche another task. This was to collect +a quantity of golden wool from the sheep of the goddess, creatures so +fierce and wild that no mortal could venture near them and escape with +life. Then Psyche thought herself lost; but Pan came to her help and +bade her wait until evening, when the golden sheep would be at rest, +and then she might from the trees and shrubs collect all the wool she +needed. So Psyche fulfilled this task also. But Aphrodite was still +unsatisfied. She now demanded a crystal urn, filled with icy waters from +the fountain of Oblivion. The fountain was placed on the summit of a +great mountain; it issued from a fissure in a lofty rock, too steep for +any one to ascend, and from thence it fell into a narrow channel, deep, +winding, and rugged, and guarded on each side by terrible dragons, which +never slept. And the rush of the waters, as they rolled along, resembled +a human voice, always crying out to the adventurous explorer--"Beware! +fly! or you perish!" Here Psyche thought her sufferings at an end; +sooner than face the dragons and climb the rugged rocks she must +die. But again Eros helped her, for he sent the eagle of Zeus, the +All-Father, and the eagle took the crystal urn in his claws, flew +past the dragons, settled on the rock, and drew the water of the +black fountain, and gave it safely to Psyche, who carried it back and +presented it to the angry Aphrodite. But the goddess, still determined +that Psyche should perish, set her another task, the hardest and most +dangerous of all. "Take this box," she said, "go with it into the +infernal regions to Persephone, and ask her for a portion of her beauty, +that I may adorn myself with it for the supper of the gods." Now on +hearing this, poor Psyche knew that the goddess meant to destroy her; so +she went up to a lofty tower, meaning to throw herself down headlong so +that she might be killed, and thus pass into the realm of Hades, never +to return. But the tower was an enchanted place, and a voice from it +spoke to her and bade her be of good cheer, and told her what to do. She +was to go to a city of Achaia and find near it a mountain, and in the +mountain she would see a gap, from which a narrow road led straight into +the infernal regions. But the voice warned her of many things which must +be done on the journey, and of others which must be avoided. She was to +take in each hand a piece of barley bread, soaked in honey, and in her +mouth she was to put two pieces of money. On entering the dreary path +she would meet an old man driving a lame ass, laden with wood, and the +old man would ask her for help, but she was to pass him by in silence. +Then she would come to the bank of the black river, over which the +boatman Charon ferries the souls of the dead; and from her mouth Charon +must take one piece of money, she saying not a word. In crossing the +river a dead hand would stretch itself up to her, and a dead face, like +that of her father, would appear, and a voice would issue from the dead +man's mouth, begging for the other piece of money, that he might pay for +his passage, and get released from the doom of floating for ever in the +grim flood of Styx. But still she was to keep silence, and to let the +dead man cry out in vain; for all these, the voice told her, were snares +prepared by Aphrodite, to make her let go the money, and to let fall the +pieces of bread. Then, at the gate of the palace of Persephone she would +meet the great three-headed dog, Kerberos, who keeps watch there for +ever, and to him, to quiet his terrible barking, she must give one piece +of the bread, and pass on, still never speaking. So Kerberos would allow +her to pass; but still another danger would await her. Persephone would +greet her kindly, and ask her to sit upon soft cushions, and to eat of +a fine banquet. But she must refuse both offers--sitting only on the +ground, and eating only of the bread of mortals, or else she must remain +for ever in the gloomy regions below the earth. Psyche listened to this +counsel, and obeyed it. Everything happened as the voice had foretold. +She saw the old man with the overladen ass, she permitted Charon to take +the piece of money from her lips, she stopped her ears against the cry +of the dead man floating in the black river, she gave the honey bread to +Kerberos, and she refused the soft cushions and the banquet offered to +her by the queen of the infernal regions. Then Persephone gave her the +precious beauty demanded by Aphrodite, and shut it up in the box, and +Psyche came safely back into the light of day, giving to Kerberos, the +three-headed dog, the remaining piece of honey bread, and to Charon +the remaining piece of money. But now she fell into a great danger. The +voice in the tower had warned her not to look into the box; but she was +tempted by a strong desire, and so she opened it, that she might see and +use for herself the beauty of the gods. But when she opened the box it +was empty, save of a vapour of sleep, which seized upon Psyche, and made +her as if she were dead. In this unhappy state, brought upon her by the +vengeance of Aphrodite, she would have been lost for ever, but Eros, +healed of the wound caused by the burning oil, came himself to her help, +roused her from the death-like sleep, and put her in a place of safety. +Then Eros flew up into the abode of the gods, and besought Zeus to +protect Psyche against his mother Aphrodite; and Zeus, calling an +assembly of the gods, sent Hermes to bring Psyche thither, and then he +declared her immortal, and she and Eros were wedded to each other; and +there was a great feast in Olympus. And the sisters of Psyche, who had +striven to ruin her, were punished for their crimes, for Eros appeared +to them one after the other in a dream, and promised to make each of +them his wife, in place of Psyche, and bade each throw herself from +the great rock whence Psyche was carried into the beautiful valley by +Zephyrus; and both the sisters did as the dream told them, and they were +dashed to pieces, and perished miserably. + +Now this is the story of Eros and Psyche, as it is told by Apuleius, in +his book of _Metamorphoses_, written nearly two thousand years ago. But +the story was told ages before Apuleius by people other than the Greeks, +and in a language which existed long before theirs. It is the tale of +Urvasi and Pururavas, which is to be found in one of the oldest of the +Vedas, or Sanskrit sacred books, which contain the legends of the Aryan +race before it broke up and went in great fragments southward into +India, and westward into Persia and Europe. A translation of the story +of Urvasi and Pururavas is given by Mr. Max-Muller,[3] who also tells +what the story means, and this helps us to see the meaning of the tale +of Eros and Psyche, and of many other myths which occur among all the +branches of the Aryan family; among the Teutons, the Scandinavians, and +the Slavs, as well as among the Greeks. Urvasi, then, was an immortal +being, a kind of fairy, who fell in love with Pururavas, a hero and a +king; and she married him, and lived with him, on this condition--that +she should never see him unless he was dressed in his royal robes. +Now there was a ewe, with two lambs, tied to the couch of Urvasi and +Pururavas; and the fairies--or Gandharvas, as the kinsfolk of Urvasi +were called--wished to get her back amongst them; and so they stole one +of the lambs. Then Urvasi reproached her husband, and said, "They take +away my darling, as if I lived in a land where there is no hero and +no man." The fairies stole the other lamb, and Urvasi reproached her +husband again, saying, "How can that be a land without heroes or men +where I am?" Then Pururavas hastened to bring back the pet lamb; so +eager was he that he stayed not to clothe himself, and so sprang up +naked. Then the Gandharvas sent a flash of lightning, and Urvasi saw her +husband naked as if by daylight; and then she cried out to her kinsfolk, +"I come back," and she vanished. And Pururavas, made wretched by the +loss of his love, sought her everywhere, and once he was permitted to +see her, and when he saw her, he said he should die if she did not come +back to him. But Urvasi could not return; but she gave him leave to +come to her, on the last night of the year, to the golden seats; and he +stayed with her for that night. And Urvasi said to him, "The Gandharvas +will to-morrow grant thee a wish; choose." He said; "Choose thou for +me." She replied, "Say to them, Let me be one of you." And he said this, +and they taught him how to make the sacred fire, and he became one of +them, and dwelt with Urvasi for ever. + +Now this, we see, is like the story of Eros and Psyche; and Mr. +Max-Muller teaches us what it means. It is the story of the Sun and the +Dawn. Urvasi is the Dawn, which must vanish or die when it beholds +the risen Sum; and Pururavas is the Sun; and they are united again at +sunset, when the Sun dies away into night. So, in the Greek myth, Eros +is the dawning Sun, and when Psyche, the Dawn, sees him, he flies from +her, and it is only at nightfall that they can be again united. In the +same paper Mr. Max-Muller shows how this root idea of the Aryan race +is found again in another of the most beautiful of Greek myths or +stories--that of Orpheus and Eurydike. In the Greek legends the Dawn has +many names; one of them is Eurydike. The name of her husband, Orpheus, +comes straight from the Sanskrit: it is the same as Ribhu or Arbhu, +which is a name of Indra, or the Sun, or which may be used for the rays +of the Sun. The old story, then, says our teacher, was this: "Eurydike +(the Dawn) is bitten by a serpent (the Night); she dies, and descends +into the lower regions. Orpheus follows her, and obtains from the +gods that his wife should follow him, if he promised not to look back. +Orpheus promises--ascends from the dark world below; Eurydike is behind +him as he rises, but, drawn by doubt or by love, he looks round; the +first ray of the Sun glances at the Dawn; and the Dawn fades away." + +We have now seen that the Greek myth is like a much older myth existing +amongst the Aryan race before it passed westward. We have but to look +to other collections of Aryan folk-lore to find that in some of its +features the legend is common to all branches of the Aryan family. In +our own familiar story of "Beauty and the Beast," for instance, we have +the same idea. There are the three sisters, one of whom is chosen as the +bride of an enchanted monster, who dwells in a beautiful palace. By the +arts of her sisters she is kept away from him, and he is at the point of +death through his grief. Then she returns, and he revives, and becomes +changed into a handsome Prince, and they live happy ever after. One +feature of these legends is that beings closely united to each other--as +closely, that is, as the Sun and the Dawn--may not look upon each other +without misfortune. This is illustrated in the charming Scandinavian +story of "The Land East of the Sun and West of the Moon," which is told +in various forms; the best of them being in Mr. Morris's beautiful poem +in "The Earthly Paradise," and in Dr. Dasent's Norse Tales.[4] We shall +abridge Dr. Dasent's version, telling the story in our own way: + +There was a poor peasant who had a large family whom he could scarcely +keep; and there were several daughters amongst them. The loveliest was +the youngest daughter; who was very beautiful indeed. One evening in +autumn, in bad weather, the family sat round the fire; and there came +three taps at the window. The father went out to see who it was, and +he found only a great White Bear. And the White Bear said, "If you will +give me your youngest daughter, I will make you rich." So the peasant +went in and asked his daughter if she would be the wife of the White +Bear; and the daughter said "No." So the White Bear went away, but said +he would come back in a few days to see if the maiden had changed her +mind. Now her father and mother talked to her so much about it, and +seemed so anxious to be well off, that the maiden agreed to be the wife +of the White Bear: and when he came again, she said "Yes," and the White +Bear told her to sit upon his back, and hold by his shaggy coat, and +away they went together. After the maiden had ridden for a long way, +they came to a great hill, and the White Bear gave a knock on the hill +with his paw, and the hill opened, and they went in. Now inside the hill +there was a palace with fine rooms, ornamented with gold and silver, +and all lighted up; and there was a table ready laid; and the White Bear +gave the maiden a silver bell, and told her to ring it when she wanted +anything. And when the maiden had eaten and drank, she went to bed, in +a beautiful bed with silk pillows and curtains, and gold fringe to them. +Then, in the dark, a man came and lay down beside her. This was the +White Bear, who was an Enchanted Prince, and who was able to put off +the shape of a beast at night, and to become a man again; but before +daylight, he went away and turned once more into a White Bear, so that +his wife could never see him in the human form. Well, this went on for +some time, and the wife of the White Bear was very happy with her kind +husband, in the beautiful palace he had made for her. Then she grew dull +and miserable for want of company, and she asked leave to go home for a +little while to see her father and mother, and her brothers and sisters. +So the White Bear took her home again, but he told her that there was +one thing she must not do; she must not go into a room with her mother +alone, to talk to her, or a great misfortune would happen. When the wife +of the White Bear got home, she found that her family lived in a grand +house, and they were all very glad to see her; and then her mother took +her into a room by themselves, and asked about her husband. And the wife +of the White Bear forgot the warning, and told her mother that every +night a man came and lay down with her, and went away before daylight, +and that she had never seen him, and wanted to see him, very much. Then +the mother said it might be a Troll she slept with; and that she ought +to see what it was; and she gave her daughter a piece of candle, and +said, "Light this while he is asleep, and look at him, but take care you +don't drop the tallow upon him." So then the White Bear came to fetch +his wife, and they went back to the palace in the hill, and that night +she lit the candle, while her husband was asleep, and then she saw that +he was a handsome Prince, and she felt quite in love with him, and +gave him a soft kiss. But just as she kissed him she let three drops of +tallow fall upon his shirt, and he woke up. Then the White Bear was very +sorrowful, and said that he was enchanted by a wicked fairy, and that +if his wife had only waited for a year before looking at him, the +enchantment would be broken, and he would be a man again always. But now +that she had given way to curiosity, he must go to a dreary castle East +of the Sun and West of the Moon, and marry a witch Princess, with a nose +three ells long. And then he vanished, and so did his palace, and his +poor wife found herself lying in the middle of a gloomy wood, and she +was dressed in rags, and was very wretched. But she did not stop to cry +about her hard fate, for she was a brave girl, and made up her mind to +go at once in search of her husband. So she walked for days, and then +she met an old woman sitting on a hillside, and playing with a golden +apple; and she asked the old woman the way to the Land East of the Sun +and West of the Moon. And the old woman listened to her story, and then +she said, "I don't know where it is; but you can go on and ask my next +neighbour. Ride there on my horse, and when you have done with him, give +him a pat under the left ear and say, 'Go home again;' and take this +golden apple with you, it may be useful." So she rode on for a long +way, and then came to another old woman, who was playing with a golden +carding comb; and she asked her the way to the Land East of the Sun and +West of the Moon? But this old woman couldn't tell her, and bade her +go on to another old woman, a long way off. And she gave her the golden +carding comb, and lent her a horse just like the first one. And the +third old woman was playing with a golden spinning wheel; and she gave +this to the wife of the White Bear, and lent her another horse, and told +her to ride on to the East Wind, and ask him the way to the enchanted +land. Now after a weary journey she got to the home of the East Wind, +and he said he had heard of the Enchanted Prince, and of the country +East of the Sun and West of the Moon, but he did not know where it was, +for he had never been so far. But, he said, "Get on my back, and we will +go to my brother the West Wind; perhaps he knows." So they sailed off to +the West Wind, and told him the story, and he took it quite kindly, +but said he didn't know the way. But perhaps his brother the South Wind +might know; and they would go to him. So the White Bear's wife got +on the back of the West Wind, and he blew straight away to the +dwelling-place of the South Wind, and asked him where to find the Land +East of the Sun and West of the Moon. But the South Wind said that +although he had blown pretty nearly everywhere, he had never blown +there; but he would take her to his brother the North Wind, the oldest, +and strongest, and wisest Wind of all; and he would be sure to know. +Now the North Wind was very cross at being disturbed, and he used bad +language, and was quite rude and unpleasant. But he was a kind Wind +after all, and when his brother the West Wind told him the story, he +became quite fatherly, and said he would do what he could, for he knew +the Land East of the Sun and West of the Moon very well. But, he said, +"It is a long way off; so far off that once in my life I blew an aspen +leaf there, and was so tired with it that I couldn't blow or puff for +ever so many days after." So they rested that night, and next morning +the North Wind puffed himself out, and got stout, and big, and strong, +ready for the journey; and the maiden got upon his back, and away they +went to the country East of the Sun and West of the Moon. It was a +terrible journey, high up in the air, in a great storm, and over the +mountains and the sea, and before they got to the end of it the North +Wind grew very tired, and drooped, and nearly fell into the sea, and got +so low down that the crests of the waves washed over him. But he blew as +hard as he could, and at last he put the maiden down on the shore, just +in front of the Enchanted Castle that stood in the Land East of the Sun +and West of the Moon; and there he had to stop and rest many days before +he became strong enough to blow home again. + +Now the wife of the White Bear sat down before the castle, and began to +play with the golden apple. And then the wicked Princess with the nose +three ells long opened a window, and asked if she would sell the apple? +But she said "No;" she would give the golden apple for leave to spend +the night in the bed-chamber of the Prince who lived there. So the +Princess with the long nose said "Yes," and the wife of the White Bear +was allowed to pass the night in her husband's chamber. But a sleeping +draught had been given to the Prince, and she could not wake him, though +she wept greatly, and spent the whole night in crying out to him; and in +the morning before he woke she was driven away by the wicked Princess. +Well, next day she sat and played with the golden carding comb, and the +Princess wanted that too; and the same bargain was made; but again a +sleeping draught was given to the Prince, and he slept all night, and +nothing could waken him; and at the first peep of daylight the wicked +Princess drove the poor wife out again. Now it was the third day, and +the wife of the White Bear had only the golden spinning-wheel left. So +she sat and played with it, and the Princess bought it on the same terms +as before. But some kind folk who slept in the next room to the Prince +told him that for two nights a woman had been in his chamber, weeping +bitterly, and crying out to him to wake and see her. So, being warned, +the Prince only pretended to drink the sleeping draught, and so when his +wife came into the room that night he was wide awake, and was rejoiced +to see her; and they spent the whole night in loving talk. Now the next +day was to be the Prince's wedding day; but now that his lost wife had +found him, he hit upon a plan to escape marrying the Princess with the +long nose. So when morning came, he said he should like to see what his +bride was fit for? "Certainly," said the Witch-mother and the Princess, +both together. Then the Prince said he had a fine shirt, with three +drops of tallow upon it; and he would marry only the woman who could +wash them out, for no other would be worth having. So they laughed at +this, for they thought it would be easily done. And the Princess began, +but the more she rubbed, the worse the tallow stuck to the shirt. And +the old Witch-mother tried; but it got deeper and blacker than ever. +And all the Trolls in the enchanted castle tried; but none of them could +wash the shirt clean. Then said the Prince, "Call in the lassie who +sits outside, and let her try." And she came in, and took the shirt, +and washed it quite clean and white, all in a minute. Then the old +Witch-mother put herself into such a rage that she burst into pieces, +and so did the Princess with the long nose, and so did all the Trolls +in the castle; and the Prince took his wife away with him, and all the +silver and gold, and a number of Christian people who had been enchanted +by the witch; and away they went for ever from the dreary Land East of +the Sun and West of the Moon. + +In the story of "The Soaring Lark," in the collection of German popular +tales made by the brothers Grimm, we have another version of the same +idea; and here, as in Eros and Psyche, and in the Land East of the Sun +and West of the Moon, it is the woman to whose fault the misfortunes are +laid, and upon whom falls the long and weary task of search. The story +told in brief, is this. A merchant went on a journey, and promised to +bring back for his three daughters whatever they wished. The eldest +asked for diamonds, the second for pearls, and the youngest, who was her +father's favourite, for a singing, soaring lark. As the merchant came +home, he passed through a great forest, and on the top bough of a tall +tree he found a lark, and tried to take it. Then a Lion sprang from +behind the tree, and said the lark was his, and that he would eat up +the merchant for trying to steal it. The merchant told the Lion why he +wanted the bird, and then the Lion said that he would give him the lark, +and let him go, on one condition, namely, that he should give to the +Lion the first thing or person that met him on his return. Now the first +person who met the merchant when he got home was his youngest daughter, +and the poor merchant told her the story, and wept very much, and said +that she should not go into the forest. But the daughter said, "What you +have promised you must do;" and so she went into the forest, to find the +Lion. The Lion was an Enchanted Prince, and all his servants were also +turned into lions; and so they remained all day; but at night they all +changed back again into men. Now when the Lion Prince saw the merchant's +daughter, he fell in love with her, and took her to a fine castle, +and at night, when he became a man, they were married, and lived very +happily, and in great splendour. One day the Prince said to his wife, +"To-morrow your eldest sister is to be married; if you would like to be +there, my lions shall go with you." So she went, and the lions with her, +and there were great rejoicings in her father's house, because they were +afraid that she had been torn to pieces in the forest; and after staying +some time, she went back to her husband. After a while, the Prince said +to his wife, "To-morrow your second sister is going to be married," and +she replied, "This time I will not go alone, for you shall go with me." +Then he told her how dangerous that would be, for if a single ray from +a burning light fell upon him, he would be changed into a Dove, and in +that form would have to fly about for seven years. But the Princess very +much wanted him to go, and in order to protect him from the light, she +had a room built with thick walls, so that no light could get through, +and there he was to sit while the bridal candles were burning. But by +some accident, the door of the room was made of new wood, which split, +and made a little chink, and through this chink one ray of light from +the torches of the bridal procession fell like a hair upon the Prince, +and he was instantly changed in form; and when his wife came to tell +him that all danger was over, she found only a White Dove, who said very +sadly to her-- + +"For seven years I must fly about in the world, but at every seventh +mile I will let fall a white feather and a drop of red blood, which will +show you the way, and if you follow it, you may save me." + +Then the White Dove flew out of the door, and the Princess followed it, +and at every seventh mile the Dove let fall a white feather and a drop +of red blood; and so, guided by the feathers and the drops of blood, +she followed the Dove, until the seven years had almost passed, and she +began to hope that the Prince's enchantment would be at an end. But one +day there was no white feather to be seen, nor any drop of red blood, +and the Dove had flown quite away. Then the poor Princess thought, "No +man can help me now;" and so she mounted up to the Sun, and said, "Thou +shinest into every chasm and over every peak; hast thou seen a White +Dove on the wing?" + +"No," answered the Sun. "I have not seen one; but take this casket, and +open it when you are in need of help." + +She took the casket, and thanked the Sun. When evening came, she asked +the Moon-- + +"Hast thou seen a White Dove? for thou shinest all night long over every +field and through every wood." + +"No," said the Moon, "I have not seen a White Dove; but here is an +egg--break it when you are in great trouble." + +She thanked the Moon, and took the egg; and then the North Wind came by; +and she said to the North Wind: + +"Hast thou not seen a White Dove? for thou passest through all the +boughs, and shakest every leaf under heaven." + +"No," said the North Wind, "I have not seen one; but I will ask my +brothers, the East Wind, and the West Wind, and the South Wind." + +So he asked them all three; and the East Wind and the West Wind said, +"No, they had not seen the White Dove;" but the South Wind said-- + +"I have seen the White Dove; he has flown to the Red Sea, and has again +been changed into a Lion, for the seven years are up; and the Lion +stands there in combat with an Enchanted Princess, who is in the form of +a great Caterpillar." + +Then the North Wind knew what to do; and he said to the Princess-- + +"Go to the Red Sea; on the right-hand shore there are great reeds, count +them, and cut off the eleventh reed, and beat the Caterpillar with it. +Then the Caterpillar and the Lion will take their human forms. Then look +for the Griffin which sits on the Red Sea, and leap upon its back with +the Prince, and the Griffin will carry you safely home. Here is a nut; +let it fall when you are in the midst of the sea, and a large nut-tree +will grow out of the water, and the Griffin will rest upon it." + +So the Princess went to the Red Sea, and counted the reeds, and cut off +the eleventh reed, and beat the Caterpillar with it, and then the Lion +conquered in the fight, and both of them took their human forms again. +But the Enchanted Princess was too quick for the poor wife, for she +instantly seized the Prince and sprang upon the back of the Griffin, and +away they flew, quite out of sight. Now the poor deserted wife sat down +on the desolate shore, and cried bitterly; and then she said, "So far +as the wind blows, and so long as the cock crows, will I search for my +husband, till I find him;" and so she travelled on and on, until one day +she came to the palace whither the Enchanted Princess had carried the +Prince; and there was great feasting going on, and they told her that +the Prince and Princess were about to be married. Then she remembered +what the Sun had said, and took out the casket and opened it, and there +was the most beautiful dress in all the world; as brilliant as the +Sun himself. So she put it on, and went into the palace, and everybody +admired the dress, and the Enchanted Princess asked if she would sell +it? + +"Not for gold or silver," she said, "but for flesh and blood." + +"What do you mean?" the Princess asked. + +"Let me sleep for one night in the bridegroom's chamber," the wife said. +So the Enchanted Princess agreed, but she gave the Prince a sleeping +draught, so that he could not hear his wife's cries; and in the morning +she was driven out, without a word from him, for he slept so soundly +that all she said seemed to him only like the rushing of the wind +through the fir-trees. + +Then the poor wife sat down and wept again, until she thought of the egg +the Moon had given her; and when she took the egg and broke it, there +came out of it a hen with twelve chickens, all of gold, and the chickens +pecked quite prettily, and then ran under the wings of the hen for +shelter. Presently, the Enchanted Princess looked out of the window, and +saw the hen and the chickens, and asked if they were for sale. "Not for +gold or silver, but for flesh and blood," was the answer she got; and +then the wife made the same bargain as before--that she should spend the +night in the bridegroom's chamber. Now this night the Prince was warned +by his servant, and so he poured away the sleeping draught instead of +drinking it; and when his wife came, and told her sorrowful story, he +knew her, and said, "Now I am saved;" and then they both went as quickly +as possible, and set themselves upon the Griffin, who carried them over +the Red Sea; and when they got to the middle of the sea, the Princess +let fall the nut which the North Wind had given to her, and a great +nut-tree grew up at once, on which the Griffin rested; and then it went +straight to their home, where they lived happy ever after. + +One more story of the same kind must be told, for three reasons: because +it is very good reading, because it brings together various legends, and +because it shows that these were common to Celtic as well as to Hindu, +Greek, Teutonic, and Scandinavian peoples. It is called "The Battle +of the Birds," and is given at full length, and in several different +versions, in Campbell's "Popular Tales of the West Highlands."[5] To +bring it within our space we must tell it in our own way. + +Once upon a time every bird and other creature gathered to battle. The +son of the King of Tethertoun went to see the battle, but it was over +before he got there, all but one fight, between a great Raven and a +Snake; and the Snake was getting the victory. The King's son helped +the Raven, and cut off the Snake's head. The Raven thanked him for his +kindness and said, "Now I will give thee a sight; come up on my wings;" +and then the Raven flew with him over seven mountains, and seven glens, +and seven moors, and that night the King's son lodged in the house of +the Raven's sisters; and promised to meet the Raven next morning in the +same place. This went on for three nights and days, and on the third +morning, instead of a raven, there met him a handsome lad, who gave him +a bundle, and told him not to look into it, until he was in the place +where he would most wish to dwell. But the King's son did look into the +bundle, and then he found himself in a great castle with fine grounds +about it, and he was very sorry, because he wished the castle had been +near his father's house, but he could not put it back into the bundle +again. Then a great Giant met him, and offered to put the castle back +into a bundle for a reward, and this was to be the Prince's son, when +the son was seven years old. So the Prince promised, and the Giant put +everything back into the bundle, and the Prince went home with it to his +father's house. When he got there he opened the bundle, and out came the +castle and all the rest, just as before, and at the castle door stood a +beautiful maiden who asked him to marry her, and they were married, and +had a son. When the seven years were up, the Giant came to ask for the +boy, and then the King's son (who had now become a king himself) told +his wife about his promise. "Leave that to me and the Giant," said the +Queen. So she dressed the cook's son (who was the right age) in fine +clothes, and gave him to the Giant; but the Giant gave the boy a rod, +and asked him, "If thy father had that rod, what would he do with it?" +"He would beat the dogs if they went near the King's meat," said the +boy. Then Said the Giant, "Thou art the cook's son," and he killed +him. Then the Giant went back, very angry, and the Queen gave him the +butler's son; and the Giant gave him the rod, and asked him the same +question, "My father would beat the dogs if they came near the King's +glasses," said the boy. "Thou art the butler's son," said the Giant; +and he killed him. Now the Giant went back the third time, and made a +dreadful noise. "Out here _thy_ son," he said, "or the stone that is +highest in thy dwelling shall be the lowest." So they gave him the +King's son, and the Giant took him to his own house, and he stayed there +a long while. One day the youth heard sweet music at the top of the +Giant's house, and he saw a sweet face. It was the Giant's youngest +daughter; and she said to him, "My father wants you to marry one of my +sisters, and he wants me to marry the King of the Green City, but I will +not. So when he asks, say thou wilt take me." Next day the Giant gave +the King's son choice of his two eldest daughters; but the Prince said, +"Give me this pretty little one?" and then the Giant was angry, and said +that before he had her he must do three things. The first of these +was to clean out a byre or cattle place, where there was the dung of a +hundred cattle, and it had not been cleaned for seven years. He tried to +do it, and worked till noon, but the filth was as bad as ever. Then the +Giant's youngest daughter came, and bid him sleep, and she cleaned out +the stable, so that a golden apple would run from end to end of it. Next +day the Giant set him to thatch the byre with birds' down, and he had +to go out on the moors to catch the birds; but at midday, he had caught +only two blackbirds, and then the Giant's youngest daughter came again, +and bid him sleep, and then she caught the birds, and thatched the +byre with the feathers before sundown. The third day the Giant set him +another task. In the forest there was a fir-tree, and at the top was a +magpie's nest, and in the nest were five eggs, and he was to bring these +five eggs to the Giant without breaking one of them. Now the tree was +very tall; from the ground to the first branch it was five hundred feet, +so that the King's son could not climb up it. Then the Giant's youngest +daughter came again, and she put her fingers one after the other into +the tree, and made a ladder for the King's son to climb up by. When +he was at the nest at the very top, she said, "Make haste now with the +eggs, for my father's breath is burning my back;" and she was in such a +hurry that she left her little finger sticking in the top of the tree. +Then she told the King's son that the Giant would make all his daughters +look alike, and dress them alike, and that when the choosing time came +he was to look at their hands, and take the one that had not a little +finger on one hand. So it happened, and the King's son chose the +youngest daughter, because she put out her hand to guide him. + +Then they were married, and there was a great feast, and they went to +their chamber. The Giant's daughter said to her husband, "Sleep not, or +thou diest; we must fly quick, or my father will kill thee." So first +she cut an apple into nine pieces, and put two pieces at the head of the +bed, and two at the foot, and two at the door of the kitchen, and two at +the great door, and one outside the house. And then she and her husband +went to the stable, and mounted the fine grey filly, and rode off as +fast as they could. Presently the Giant called out, "Are you asleep +yet?" and the apple at the head of the bed said, "We are not asleep." +Then he called again, and the apple at the foot of the bed said the same +thing; and then he asked again and again, until the apple outside the +house door answered; and then he knew that a trick had been played on +him, and ran to the bedroom and found it empty. And then he pursued the +runaways as fast as possible. Now at day-break--"at the mouth of day," +the story-teller says--the Giant's daughter said to her husband, "My +father's breath is burning my back; put thy hand into the ear of the +grey filly, and whatever thou findest, throw it behind thee." "There is +a twig of sloe-tree," he said. "Throw it behind thee," said she; and he +did so, and twenty miles of black-thorn wood grew out of it, so thick +that a weasel could not get through. But the Giant cut through it with +his big axe and his wood-knife, and went after them again. At the heat +of day the Giant's daughter said again, "My father's breath is burning +my back;" and then her husband put his finger in the filly's ear, and +took out a piece of grey stone, and threw it behind him, and there grew +up directly a great rock twenty miles broad and twenty miles high. Then +the Giant got his mattock and his lever, and made a way through the +rocks, and came after them again. Now it was near sunset, and once more +the Giant's daughter felt her father's breath burning her back. So, for +the third time, her husband put his hand into the filly's ear, and took +out a bladder of water, and he threw it behind him, and there was a +fresh-water loch, twenty miles long and twenty miles broad; and the +Giant came on so fast that he ran into the middle of the loch and was +drowned. + +Here is clearly a Sun-myth, which is like those of ancient Hindu and +Greek legend: the blue-grey Filly is the Dawn, on which the new day, the +maiden and her lover, speed away. The great Giant, whose breath burns +the maiden's back, is the morning Sun, whose progress is stopped by the +thick shade of the trees. Then he rises higher, and at midday he breaks +through the forest, and soars above the rocky mountains. At evening, +still powerful in speed and heat, he comes to the great lake, plunges +into it, and sets, and those whom he pursues escape. This ending is +repeated in one of the oldest Hindu mythical stories, that of Bheki, +the Frog Princess, who lives with her husband on condition that he never +shows her a drop of water. One day he forgets, and she disappears: that +is, the sun sets or dies on the water--a fanciful idea which takes us +straight as an arrow to Aryan myths. + +Now, however, we must complete the Gaelic story, which here becomes like +the Soaring Lark, and the Land East of the Sun and West of the Moon, and +other Teutonic and Scandinavian tales. + +After the Giant's daughter and her husband had got free from the Giant, +she bade him go to his father's house, and tell them about her; but +he was not to suffer anything to kiss him, or he would forget her +altogether. So he told everybody they were not to kiss him, but an old +greyhound leapt up at him, and touched his mouth, and then he forgot all +about the Giant's daughter, just as if she had never lived. Now when the +King's son left her, the poor forgotten wife sat beside a well, and when +night came she climbed into an oak-tree, and slept amongst the branches. +There was a shoemaker who lived near the well, and next day he sent his +wife to fetch water, and as she drew it she saw what she fancied to be +her own reflection in the water, but it was really the likeness of the +maiden in the tree above it. The shoemaker's wife, however, thinking it +was her own, imagined herself to be very handsome, and so she went back +and told the shoemaker that she was too beautiful to be his thrall, or +slave, any longer, and so she went off. The same thing happened to the +shoemaker's daughter; and she went off too. Then the man himself went +to the well, and saw the maiden in the tree, and understood it all, and +asked her to come down and stay at his house, and to be his daughter. +So she went with him. After a while there came three gentlemen from the +King's Court, and each of them wanted to marry her; and she agreed with +each of them privately, on condition that each should give a sum of +money for a wedding gift. Well, they agreed to this, each unknown to the +other; and she married one of them, but when he came and had paid the +money, she gave him a cup of water to hold, and there he had to stand, +all night long, unable to move or to let go the cup of water, and in +the morning he went away ashamed, but said nothing to his friends. Next +night it was the turn of the second; and she told him to see that the +door-latch was fastened; and when he touched the latch he could not let +it go, and had to stand there all night holding it; and so he went away, +and said nothing. The next night the third came, and when he stepped +upon the floor, one foot stuck so fast that he could not draw it out +until morning; and then he did the same as the others--went off quite +cast down. And then the maiden gave all the money to the shoemaker for +his kindness to her. This is like the story of "The Master Maid," in Dr. +Dasent's collection of "Tales from the Norse." But there is the end of +it to come. The shoemaker had to finish some shoes because the young +King was going to be married; and the maiden said she should like to +see the King before he married. So the shoemaker took her to the King's +castle; and then she went into the wedding-room, and because of her +beauty they filled a vessel of wine for her. When she was going to drink +it, there came a flame out of the glass, and out of the flame there +came a silver pigeon and a golden pigeon; and just then three grains of +barley fell upon the floor, and the silver pigeon ate them up. Then +the golden one said, "If thou hadst mind when I cleaned the byre, thou +wouldst not eat that without giving me a share." Then three more grains +fell, and the silver pigeon ate them also. Then said the golden pigeon, +"If thou hadst mind when I thatched the byre, thou wouldst not eat that +without giving me a share." Then three other grains fell, and the silver +pigeon ate them up. And the golden pigeon said, "If thou hadst mind when +I harried the magpie's nest, thou wouldst not eat that without giving +me my share. I lost my little finger bringing it down, and I want it +still." Then, suddenly, the King's son remembered, and knew who it was, +and sprang to her and kissed her from hand to mouth; and the priest +came, and they were married. + +These stories will be enough to show how the same idea repeats itself in +different ways among various peoples who have come from the same stock: +for the ancient Hindu legend of Urvasi and Pururavas, the Greek fable of +Eros and Psyche, the Norse story of the Land East of the Sun and West of +the Moon, the Teutonic story of the Soaring Lark, and the Celtic story +of the Battle of the Birds, are all one and the same in their general +character, their origin, and their meaning; and in all these respects +they resemble the story which we know so well in English--that of Beauty +and the Beast. The same kind of likeness has already been shown in the +story of Cinderella, and in those which resemble it in the older Aryan +legends and in the later stories of the Greeks. If space allowed, such +comparisons might be carried much further; indeed, there is no famous +fairy tale known to children in our day which has not proceeded from our +Aryan forefathers, thousands of years ago, and which is not repeated in +Hindu, Persian, Greek, Teutonic, Scandinavian, and Celtic folk-lore; the +stories being always the same in their leading idea, and yet always so +different in their details as to show that the story-tellers have not +copied from each other, but that they are repeating, in their own way, +legends and fancies which existed thousands of years ago, before the +Aryan people broke up from their old homes, and went southward and +westward, and spread themselves over India and throughout Europe. + +Now there is a curious little German story, called "The Wolf and the +Seven Little Kids," which is told in Grimm's collection, and which shows +at once the connection between Teutonic folk-lore, and Greek mythology, +and Aryan legend. There was an old Goat who had seven young ones, and +when she went into the forest for wood, she warned them against the +Wolf; if he came, they were not to open the door to him on any account. +Presently the Wolf came, and knocked, and asked to be let in; but the +little Kids said, "No, you have a gruff voice; you are a wolf." So the +Wolf went and bought a large piece of chalk, and ate it up, and by this +means he made his voice smooth; and then he came back to the cottage, +and knocked, and again asked to be let in. The little Kids, however, +saw his black paws, and they said, "No, your feet are black; you are +a wolf." Then the Wolf went to a baker, and got him to powder his feet +with flour; and when the little Kids saw his white feet, they thought +it was their mother, and let him in. Then the little Kids were very much +frightened, and ran and hid themselves. The first got under the table, +the second into the bed, the third into the cupboard, the fourth into +the kitchen, the fifth into the oven, the sixth into the wash-tub, and +the seventh into the clock-case. The wicked Wolf, however, found all of +them out, and ate them up, excepting the one in the clock-case, where he +did not think of looking. And when the greedy monster had finished his +meal, he went into the meadow, and lay down and slept. Just at this time +the old Goat came home, and began crying for her children; but the only +one who answered was the youngest, who said, "Here I am, dear mother, +in the clock-case;" and then he came out and told her all about it. +Presently the Goat went out into the meadow, and there lay the Wolf, +snoring quite loud; and she thought she saw something stirring in his +body. So she ran back, and fetched a pair of scissors and a needle and +thread, and then she cut open the monster's hairy coat, and out jumped +first one little kid, and then another, until all the six stood round +her, for the greedy Wolf was in such a hurry that he had swallowed them +whole. Then the Goat and the little Kids brought a number of stones, and +put them into the Wolf's stomach, and sewed up the place again. When the +Wolf woke up, he felt very thirsty, and ran off to the brook to drink, +and the heavy stones overbalanced him, so that he fell into the brook, +and was drowned. And then the seven little Kids danced round their +mother, singing joyfully, "The wolf is dead! the wolf is dead!" Now this +story is nothing but another version of an old Greek legend which tells +how Kronos (Time), an ancient god, devoured his children while they were +quite young; and Kronos was the son of Ouranos, which means the heavens; +and Ouranos is a name which comes from that of Varuna, a god of the sky +in the old sacred books, or Vedas, of the Hindus; and the meaning of the +legend is that Night swallows up or devours the days of the week, all +but the youngest, which still exists, because, like the little kid in +the German tale, it is in the clock-case. + +Again, in the Vedas we have many accounts of the fights of Indra, the +sun-god, with dragons and monsters, which mean the dark-clouds, the +tempest thunder-bearing clouds, which were supposed to have stolen the +heavenly cows, or the light, pleasant, rain-bearing clouds, and to have +shut them up in gloomy caverns. From this source we have an infinite +number of Greek and Teutonic, and Scandinavian, and other legends. +One of these is the story of Polyphemos, the great one-eyed giant, +or Kyklops, whom Odysseus blinded. Polyphemos is the storm-cloud, and +Odysseus stands for the sun. The storm-cloud threatens the mariners; the +lightnings dart from the spot which seems like an eye in the darkness; +he hides the blue heavens and the soft white clouds--the cows of the +sky, or the white-fleeced flocks of heaven. Then comes Odysseus, the +sun-god, the hero, and smites him blind, and chases him away, and +disperses the threatening and the danger, and brings light, and peace, +and calm again. + +Now this legend of Polyphemos is to be found everywhere; in the oldest +Hindu books, in Teutonic, and Norse, and Slav stories; and everywhere +also the great giant, stormy, angry, and one-eyed, is always very +stupid, and is always overthrown or outwitted by the hero, Odysseus, +when he is shut up in the cavern of Polyphemos, cheats the monster by +tying himself under the belly of the largest and oldest ram, and so +passes out while the blind giant feels the fleece, and thinks that all +is safe. Almost exactly the same trick is told in an old Gaelic story, +that of Conall Cra Bhuidhe.[6] A great Giant with only one eye seized +upon Conall, who was hunting on the Giant's lands. Conall himself is +made to tell the story: + +"I hear a great clattering coming, and what was there but a great Giant +and his dozen of goats with him, and a buck at their head. And when the +Giant had tied the goats, he came up, and he said to me, 'Hao O! Conall, +it's long since my knife is rusting in my pouch waiting for thy tender +flesh.' 'Och!' said I, 'it's not much thou wilt be bettered by me, +though thou shouldst tear me asunder; I will make but one meal for thee. +But I see that thou art one-eyed. I am a good leech, and I will give +thee the sight of the other eye.' The Giant went and he drew the great +caldron on the site of the fire. I was telling him how he should heat +the water, so that I should give its sight to the other eye. I got +leather and I made a rubber of it, and I set him upright in the caldron. +I began at the eye that was well, till I left them as bad as each other. +When he saw that he could not see a glimpse, and when I myself said to +him that I would get out in spite of him, he gave that spring out of the +water, and he stood in the mouth of the cave, and he said that he would +have revenge for the sight of his eye. I had but to stay there crouched +the length of the night, holding in my breath in such a way that he +might not feel where I was. When he felt the birds calling in the +morning, and knew that the day was, he said, 'Art thou sleeping? Awake, +and let out my lot of goats!' I killed the buck. He cried, 'I will not +believe that thou art not killing my buck.' 'I am not,' I said, 'but the +ropes are so tight that I take long to loose them.' I let out one of the +goats, and he was caressing her, and he said to her, 'There thou art, +thou shaggy hairy white goat; and thou seest me, but I see thee not.' +I was letting them out, by way of one by one, as I flayed the buck, and +before the last one was out I had him flayed, bag-wise. Then I went and +put my legs in the place of his legs, and my hands in the place of his +fore-legs, and my head in the place of his head, and the horns on top of +my head, so that the brute might think it was the buck. I went out. When +I was going out the Giant laid his hand on me, and said, 'There thou +art, thou pretty buck; thou seest me, but I see thee not.' When I myself +got out, and I saw the world about me, surely joy was on me. When I was +out and had shaken the skin off me, I said to the brute, 'I am out now, +in spite of thee!'" + +It was a blind fiddler, in Islay, who told the story of Conall, as it +had been handed down by tradition from generation to generation; just as +thousands of years before the story of Odysseus and Polyphemos was told +by Greek bards to wondering villagers. + +Here we must stop; for volumes would not contain all that might be said +of the likeness of legend to legend in all the branches of the Aryan +family, or of the meaning of these stories, and of the lessons they +teach--lessons of history, and religious belief, and customs, and morals +and ways of thought, and poetic fancies, and of well-nigh all things, +heavenly and human--stretching back to the very spring and cradle of our +race, older than the oldest writings, and yet so ever fresh and new that +while great scholars ponder over them for their deep meaning, little +children in the nursery or by the fire-side in winter listen to them +with delight for their wonder and their beauty. Else, if there were time +and space we might tell the story of Jason, and show how it springs from +the changes of day and night, and how the hero, in his good ship Argo, +our mother Earth, searches for and bears away in triumph the Golden +Fleece, the beams of the radiant sun. Or we might fly with Perseus +on his weary, endless journey--the light pursuing and scattering the +darkness; the glittering hero, borne by the mystic sandals of Hermes, +bearing the sword of the sunlight, piercing the twilight or gloaming +in the land of the mystic Graiae; slaying Medusa, the solemn star-lit +night; destroying the dark dragon, and setting free Andromeda the +dawn-maiden; and doing many wonders more. Or in Hermes we might trace +out the Master Thief of Teutonic, and Scandinavian, and Hindu legends; +or in Herakles, the type of the heroes who are god-like in their +strength, yet who do the bidding of others, and who suffer toil and +wrong, and die glorious deaths, and leave great names for men to wonder +at: heroes such as Odysseus, and Theseus, and Phoebus, and Achilles, and +Sigurd, and Arthur, and all of whom represent, in one form or another, +the great mystery of Nature, and the conflict of light and darkness; +and so, if we look to their deeper meaning, the constant triumph of good +over evil, and of right over wrong. + + + + +CHAPTER III.--DWELLERS IN FAIRYLAND: STORIES FROM THE EAST. + +We have said something about the people and the countries which +gave birth to our Fairy Stories, and about the meaning of such tales +generally when they were first thought of. Then they were clearly +understood, and those who told them and heard them knew what they meant; +but, as time went on, and as the Aryan race became scattered in various +countries, the old stories changed a great deal, and their meaning was +lost, and all kinds of wild legends, and strange fables and fanciful +tales, were made out of them. The earliest stories were about clouds, +and winds, and the sun, and the waters, and the earth, which were turned +into Gods and other beings of a heavenly kind. By degrees, as the +first meanings of the legends were lost, these beings gave place to +a multitude of others: some of them beautiful, and good, and kind and +friendly to mankind; and some of them terrible, and bad, and malignant, +and always trying to do harm; and there were so many of both kinds that +all the world was supposed to be full of them. There were Spirits of the +water, and the air, and the earth, forest and mountain demons, creatures +who dwelt in darkness and in fire, and others who lived in the +sunshine, or loved to come out only in the moonlight. There were some, +again--Dwarfs, and other creatures of that kind--who made their homes +in caves and underground places, and heaped up treasures of gold +and silver, and gems, and made wonderful works in metals of all +descriptions; and there were giants, some of them with two heads, who +could lift mountains, and walk through rivers and seas, and who picked +up great rocks and threw them about like pebbles. Then there were Ogres, +with shining rows of terrible teeth, who caught up men and women and +children, and strung them together like larks, and carried them home, +and cooked them for supper. Then, also, there were Good Spirits, of +the kind the Arabs call Peris, and we call Fairies, who made it their +business to defend deserving people against the wicked monsters; and +there were Magicians, and other wise or cunning people, who had power +over the spirits, whether good or bad, as you read in the story of +Aladdin and his Ring, and his Wonderful Lamp, and in other tales in +the "Arabian Nights," and collections of that kind. Many of these +beings--all of whom, for our purpose, may be called Dwellers in +Fairyland--had the power of taking any shape they pleased, like the Ogre +in the story of "Puss in Boots," who changed himself first into a lion, +and then into an elephant, and then into a mouse, when he got eaten up; +and they could also change human beings into different forms, or turn +them into stone, or carry them about in the air from place to place, and +put them under the spells of enchantment, as they liked. + +Some of the most wonderful creatures of Fairyland are to be found in +Eastern stories, the tales of India, and Arabia, and Persia. Here we +have the Divs, and Jinns, and Peris, and Rakshas--who were the originals +of our own Ogres--and terrible giants, and strange mis-shapen dwarfs, +and vampires and monsters of various kinds. Many others, also very +wonderful, are to be found in what is called the Mythology--that is, the +fables and stories--of ancient Greece, such as the giant Atlas, who bore +the world upon his shoulders; and Polyphemus, the one-eyed giant, who +caught Odysseus and his companions, and shut them up in his cave; and +Kirke, the beautiful sorceress, who turned men into swine; and the +Centaurs, creatures half men and half horses; and the Gorgon Medusa, +whose head, with its hair of serpents, turned into stone all who beheld +it; and the great dragon, the Python, whom Phoebus killed, and who +resembles the dragon Vritra, in Hindu legend--the dragon slain by Indra, +the god of the Sun, because he shut up the rain, and so scorched the +earth--and who also resembles Fafnir, the dragon of Scandinavian legend, +killed by Sigurd; and the fabled dragon with whom St. George fought; and +also, the dragon of Wantley, whom our old English legends describe as +being killed by More of More Hall. In the stories of the North lands of +Europe, as we are told in the Eddas and Sagas (the songs and records), +there are likewise many wonderful beings--the Trolls, the Frost Giants, +curious dwarfs, elves, nisses, mermen and mermaids, and swan-maidens and +the like. The folk-lore--that is, the common traditionary stories--of +Germany are full of such wonders. Here, again, we have giants and dwarfs +and kobolds; and birds and beasts and fishes who can talk; and good +fairies, who come in and help their friends just when they are wanted; +and evil fairies, and witches; and the wild huntsman, who sweeps across +the sky with his ghostly train; and men and women who turn themselves +into wolves, and go about in the night devouring sheep and killing human +beings, In Russian tales we find many creatures of the same kind, and +also in those of Italy, and Spain, and France. And in our own islands +we have them too, for the traditions of English giants, and ogres, and +dwarfs still linger in the tales of Jack the Giant-killer and Jack and +the Bean-stalk, and Hop o' my Thumb; and we have also the elves whom +Shakspeare draws for us so delightfully in "Midsummer Night's Dream" and +in "The Merry Wives of Windsor"; and there are the Devonshire pixies; +and the Scottish fairies and the brownies--the spirits who do the work +of the house or the farm--and the Irish "good people;" and the Pooka, +which comes in the form of a wild colt; and the Leprechaun, a dwarf +who makes himself look like a little old man, mending shoes; and the +Banshee, which cries and moans when great people are going to die. + +To all these, and more, whom there is no room to mention, we must add +other dwellers in Fairyland--forms, in one shape or other, of the great +Sun-myths of the ancient Aryan race--such as Arthur and the Knights +of the Round Table and Vivien and Merlin, and Queen Morgan le hay, and +Ogier the Dane, and the story of Roland, and the Great Norse poems which +tell of Sigurd, and Brynhilt, and Gudrun, and the Niblung folk. And to +these, again, there are to be added many of the heroes and heroines who +figure in the Thousand-and-one Nights--such, for example, as Aladdin, +and Sindbad, and Ali Baba, and the Forty Thieves, and the Enchanted +Horse, and the Fairy Peri Banou, with her wonderful tent that would +cover an army, and her brother Schaibar, the dwarf, with his beard +thirty feet long, and his great bar of iron with which he could sweep +down a city. Even yet we have not got to the end of the long list of +Fairy Folk, for there are still to be reckoned the well-known characters +who figure in our modern Fairy Tales, such as Cinderella, and the Yellow +Dwarf, and the White Cat, and Fortunatus, and Beauty and the Beast, +and Riquet with the Tuft, and the Invisible Prince, and many more whom +children know by heart, and whom all of us, however old we may be, still +cherish with fond remembrance, because they give us glimpses into the +beautiful and wondrous land, the true Fairyland whither good King Arthur +went-- + + "The island-valley of Avilion, + Where falls not hail, or rain, or any snow, + Nor ever wind blows loudly; but it lies + Deep-meadowed, happy, fair with orchard lawns, + And bowery hollows crowned with summer sea." + +Now it is plain that we cannot speak of all these dwellers in Fairyland; +but we can only pick out a few here and there, and those of you who want +to know more must go to the books that tell of them. As to me, who have +undertaken to tell something of these wonders, I feel very much like the +poor boy in the little German story of "The Golden Key." Do you know the +story? If you don't, I will tell it you. "One winter, when a deep snow +was lying on the ground, a poor boy had to go out in a sledge to fetch +wood. When he had got enough he thought he would make a fire to warm +himself, for his limbs were quite frozen. So he swept the snow away and +made a clear space, and there he found a golden key. Then he began to +think that where there was a key there must also be a lock; and digging +in the earth he found a small iron chest. 'I hope the key will fit,' lie +said to himself, 'for there must certainly be great treasures in this +box.' After looking all round the box he found a little keyhole, and to +his great joy, the golden key fitted it exactly. Then he turned the +key once round"--and now we must wait till he has quite unlocked it and +lifted the lid up, and then we shall learn what wonderful treasures were +in the chest. This is all that this book can do for you. It can give you +the golden key, and show you where the chest is to be found, and then +you must unlock it for yourselves. + +Where shall we begin our hasty journey into Wonderland? Suppose we +take a glance at those famous Hindu demons, the Rakshas, who are the +originals of all the ogres and giants of our nursery tales? Now the +Rakshas were very terrible creatures indeed, and in the minds of many +people in India are so still, for they are believed in even now. Their +natural form, so the stories say, is that of huge, unshapely giants, +like clouds, with hair and beard of the colour of the red lightning; but +they can take any form they please, to deceive those whom they wish to +devour, for their great delight, like that of the ogres, is to kill +all they meet, and to eat the flesh of those whom they kill. Often they +appear as hunters, of monstrous size, with tusks instead of teeth, and +with horns on their heads, and all kinds of grotesque and frightful +weapons and ornaments. They are very strong, and make themselves +stronger by various arts of magic; and they are strongest of all at +nightfall, when they are supposed to roam about the jungles, to enter +the tombs, and even to make their way into the cities, and carry +off their victims. But the Rakshas are not alone like ogres in their +cruelty, but also in their fondness for money, and for precious stones, +which they get together in great quantities and conceal in their +palaces; for some of them are kings of their species, and have thousands +upon thousands of inferior Rakshas under their command. But while they +are so numerous and so powerful, the Rakshas, like all the ogres and +giants in Fairyland, are also very stupid, and are easily outwitted by +clever people. There are many Hindu stories which are told to show this. +I will tell you one of them.[7] Two little Princesses were badly treated +at home, and so they ran away into a great forest, where they found a +palace belonging to a Rakshas, who had gone out. So they went into the +house and feasted, and swept the rooms, and made everything neat and +tidy. Just as they had done this, the Rakshas and his wife came +home, and the two Princesses ran up to the top of the house, and hid +themselves on the flat roof. When the Rakshas got indoors he said to his +wife: "Somebody has been making everything clean and tidy. Wife, did you +do this?" "No," she said; "I don't know who can have done it." "Some +one has been sweeping the court-yard," said the Rakshas. "Wife, did you +sweep the court-yard?" "No," she answered; "I did not do it." Then the +Rakshas walked round and round several times, with his nose up in the +air, saying, "Some one is here now; I smell flesh and blood. Where can +they be?" "Stuff and nonsense!" cried the Rakshas' wife. "You smell +flesh and blood, indeed! Why, you have just been killing and eating a +hundred thousand people. I should wonder if you didn't still smell flesh +and blood!" They went on disputing, till at last the Rakshas gave it +up. "Never mind," lie said; "I don't know how it is--I am very thirsty: +let's come and drink some water." So they went to the well, and began +letting down jars into it, and drawing them up, and drinking the water. +Then the elder of the two Princesses, who was very bold and wise, said +to her sister, "I will do something that will be very good for us both." +So she ran quickly down stairs, and crept close behind the Rakshas and +his wife, as they stood on tip-toe more than half over the side of the +well, and catching hold of one of the Rakshas' heels, and one of his +wife's, she gave each a little push, and down they both tumbled into the +well, and were drowned--the Rakshas and the Rakshas' wife. The Princess +then went back to her sister, and said, "I have killed the Rakshas!" +"What, both?" cried her sister. "Yes, both," she said. "Won't they come +back?" said her sister. "No, never," answered she. + +This, you see, is something like the story of the Little Girl and the +Three Bears, so well known amongst our Nursery Tales. + +Another story will show you how stupid a Rakshas is, and how easily he +can be outwitted.[8] + +Once upon a time a Blind Man and a Deaf Man made an agreement. The Blind +Man was to hear for the Deaf Man; and the Deaf Man was to see for the +Blind Man; and so they were to go about on their travels together. One +day they went to a nautch--that is, a singing and dancing exhibition. +The Deaf Man said, "The dancing is very good; but the music is not worth +listening to." "I do not agree with you," the Blind Man said; "I think +the music is very good; but the dancing is not worth looking at." So +they went away for a walk in the jungle. On the way they found a donkey, +belonging to a dhobee, or washerman, and a big chattee, or iron pot, +which the washerman used to boil clothes in. "Brother," said the Deaf +Man, "here is a donkey and a chattee; let us take them with us, they may +be useful." So they took them, and went on. Presently they came to an +ants' nest. "Here," said the Deaf Man, "are a number of very fine black +ants; let us take some of them to show our friends." "Yes," said the +Blind Man, "they will do as presents to our friends." So the Deaf Man +took out a silver box from his pocket, and put several of the black ants +into it. After a time a terrible storm came on. "Oh dear!" cried the +Deaf Man, "how dreadful this lightning is! let us get to some place of +shelter." "I don't see that it's dreadful at all," said the Blind Man, +"but the thunder is terrible; let us get under shelter." So they went +up to a building that looked like a temple, and went in, and took the +donkey and the big pot and the black ants with them. But it was not a +temple, it was the house of a powerful Rakshas, and the Rakshas came +home as soon as they had got inside and had fastened the door. Finding +that he couldn't get in, he began to make a great noise, louder than the +thunder, and he beat upon the door with his great fists. Now the Deaf +Man looked through a chink, and saw him, and was very frightened, for +the Rakshas was dreadful to look at. But the Blind Man, as he couldn't +see, was very brave; and he went to the door and called out, "Who are +you? and what do you mean by coming here and battering at the door in +this way, and at this time of night?" "I'm a Rakshas," he answered, in +a rage; "and this is my house, and if you don't let me in I will kill +you." Then the Blind Man called out in reply, "Oh! you're a Rakshas, +are you? Well, if you're Rakshas, I'm Bakshas, and Bakshas is as good as +Rakshas." "What nonsense is this?" cried the monster; "there is no such +creature as a Bakshas." "Go away," replied the Blind Man, "if you make +any further disturbance I'll punish you; for know that I _am_ Bakshas, +and Bakshas is Rakshas' father." "Heavens and earth!" cried the Rakshas, +"I never heard such an extraordinary thing in my life. But if you are +my father, let me see your face,"--for he began to get puzzled and +frightened, as the person inside was so very positive. Now the Blind Man +and the Deaf Man didn't quite know what to do; but at last they opened +the door just a little, and poked the donkey's nose out. "Bless me," +thought the Rakshas, "what a terribly ugly face my father Bakshas has +got." Then he called out again "O! father Bakshas, you have a very big +fierce face, but people have sometimes very big heads and very little +bodies; let me see you, body and head, before I go away." Then the Blind +Man and the Deaf Man rolled the great iron pot across the floor with +a thundering noise; and the Rakshas, who watched the chink of the door +very carefully, said to himself, "He has got a great body as well, so I +had better go away." But he was still doubtful; so he said, "Before I +go away let me hear you scream," for all the tribe of the Rakshas scream +dreadfully. Then the Blind Man and the Deaf Man took two of the black +ants out of the box, and put one into each of the donkey's ears, and the +ants bit the donkey, and the donkey began to bray and to bellow as loud +as he could; and then the Rakshas ran away quite frightened. + +In the morning the Blind Man and the Deaf Man found that the floor +of the house was covered with heaps of gold, and silver, and precious +stones; and they made four great bundles of the treasure, and took one +each, and put the other two on the donkey, and off they went, But the +Rakshas was waiting some distance off to see what his father Bakshas was +like by daylight; and he was very angry when he saw only a Deaf Man, and +a Blind Man, and a big iron pot, and a donkey, all loaded with his gold +and silver. So he ran off and fetched six of his friends to help him, +and each of the six had hair a yard long, and tusks like an elephant. +When the Blind Man and the Deaf Man saw them coming they went and hid +the treasure in the bushes, and then they got up into a lofty betel palm +and waited--the Deaf Man, because he could see, getting up first, to be +furthest out of harm's way. Now the seven Rakshas were not able to reach +them, and so they said, "Let us get on each other's shoulders and pull +them down." So one Rakshas stooped down, and the second got on his +shoulders, and the third on his, and the fourth on his, and the fifth on +his, and the sixth on his, and the seventh--the one who had invited +the others--was just climbing up, when the Deaf Man got frightened and +caught hold of the Blind Man's arm, and as he was sitting quite at +ease, not knowing that they were so close, the Blind Man was upset, and +tumbled down on the neck of the seventh Rakshas. The Blind Man thought +he had fallen into the branches of another tree, and stretching out his +hands for something to take hold of, he seized the Rakshas' two great +ears and pinched them very hard. This frightened the Rakshas, who lost +his balance and fell down to the ground, upsetting the other six of his +friends; the Blind Man all the while pinching harder than ever, and +the Deaf Man crying out from the top of the tree--"You're all right, +brother, hold on tight, I'm coming down to help you"--though he really +didn't mean to do anything of the kind. Well, the noise, and the +pinching, and all the confusion, so frightened the six Rakshas that they +thought they had had enough of helping their friend, and so they ran +away; and the seventh Rakshas, thinking that because they ran there must +be great danger, shook off the Blind Man and ran away too. And then the +Deaf Man came down from the tree and embraced the Blind Man, and said, +"I could not have done better myself." Then the Deaf Man divided the +treasure; one great heap for himself, and one little heap for the Blind +Man. But the Blind Man felt his heap and then felt the other, and then, +being angry at the cheat, he gave the Deaf Man a box on the ear, so +tremendous that it made the Deaf Man hear. And the Deaf Man, also being +angry, gave the other such a blow in the face that it made the Blind Man +see. So they became good friends directly, and divided the treasure into +equal shares, and went home laughing at the stupid Rakshas. + +From the legends of India we now go on to Persia and Arabia, to learn +something about the Divs and the Peris, and the Jinns. When the ancient +Persians separated from the Aryan race from which they sprang, they +altered their religion as well as changed their country. They came to +believe in two principal gods, Ormuzd, the spirit of goodness, who sits +enthroned in the Realms of Light, with great numbers of angels around +him; and Ahriman, the spirit of evil, who reigns in the Realms of +Darkness and Fire, and round whose throne are the great six arch-Divs, +and vast numbers of inferior Divs, or evil beings; and these two powers +are always at war with each other, and are always trying to obtain the +government of the world. From Ormuzd and Ahriman there came in time, +according to popular fancy, the two races of the Divs and the Peris, +creatures who were like mankind in some things, but who had great powers +of magic; which made them visible and invisible at pleasure, enabled +them to change their shapes when they pleased, and to move about on +the earth or in the air. They dwelt in the land of Jinnestan, in the +mountains of Kaf. These mountains were supposed to go round the earth +like a ring; they were thousands of miles in height, and they were made +of the precious stone called chrysolite, which is of a green colour, and +this colour, so the Persian poets say, is reflected in the green which +we sometimes see in the sky at sunset. In this land of Jinnestan +there are many cities. The Peris have for their abode the kingdom +of Shad-u-Kan, that is, of Pleasure and Delight, with its capital +Juber-a-bad, or the Jewel City; and the Divs have for their dwelling +Ahermambad, or Ahriman's city, in which there are enchanted castles and +palaces, guarded by terrible monsters and powerful magicians. The Peris +are very beautiful beings, usually represented as women with wings, and +charming robes of all colours. The Divs are painted as demons of the +most frightful kind. One of them, a very famous one named Berkhyas, is +described as being a mountain in size, his face black, his body covered +with hair, his neck like that of a dragon; two boar's tusks proceed from +his mouth, his eyes are wells of blood, his hair bristles like needles, +and is so thick and long that pigeons make their nests in it. Between +the Peris and the Divs there was always war; but the Divs were too +powerful for the Peris, and used to capture them and hang them in iron +cages from the tree-tops, where their companions came and fed them with +perfumes, of which the Peris are very fond, and which the Divs very much +dislike, so that the smell kept the evil spirits away. Sometimes the +Peris used to call in the help of men against the Divs; and in the older +Persian stories there are many tales of the wonders done by these +heroes who fought against the Divs. The most famous of these were called +Tamuras and Rustem. Tamuras conquered so many of the evil spirits that +he was called the Div-binder. He began his fights in this way. He was +a great king, whose help both sides wished to get. So the Peris sent a +splendid embassy to him, and so did the Divs. Tamuras did not know what +to do; so he went to consult a wonderful bird, called the Simurg, who +speaks all tongues, and who knows everything that has happened, or that +will happen. The Simurg told him to fight for the Peris. Then the Simurg +gave him three feathers from her own breast, and also the magic shield +of Jan-ibn-Jan, the Suleiman or King of the Jinns, and then she carried +him on her back into the country of Jinnestan, where he fought with and +conquered the king of the Divs. The account of this battle is given +at great length in the Persian romance poems. Then Tamuras conquered +another Div, named Demrush, who lived in a gloomy cavern, where he kept +in prison the Peri Merjan, or the Pearl, a beautiful fairy, whom Tamuras +set free. Rustem, however, is the great hero of Persian romance, and the +greatest defender of the Peris. His adventures, as told by the Persian +poets, would make a very large book, so that we cannot attempt to +describe them. But there are two stories of him which may be told. One +night, while he lay sleeping under a rock, a Div, named Asdiv, took the +form of a dragon, and came upon him suddenly. Rustem's horse, Reksh, who +had magic powers, knew the Div in this disguise, and awakened his +master twice, at which Rustem was angry, and tried to kill the horse for +disturbing him. Reksh, however, awakened him the third time, and then +Rustem saw the Div, and slew him after a fearful combat. The other story +is this. There came a wild ass of enormous size, with a skin like the +sun, and a black stripe along his back, and this creature got amongst +the king's horses and killed them. Now the wild ass was no other than +a very powerful Div, named Akvan, who haunted a particular fountain +or spring. So Rustem, mounted on his horse Reksh, went to look for him +there. Three days he waited, but saw nothing. On the fourth day the Div +appeared, and Rustem tried to throw a noose over his head, but the Div +suddenly vanished. Then he reappeared, and Rustem shot an arrow at him, +but he vanished again. Rustem then turned his horse to graze, and laid +himself down by the spring to sleep. This was what the cunning Akvan +wanted, and while Rustem was asleep, Akvan seized him, and flew high +up into the air with him. Then Rustem awoke, and the Div gave him +his choice of being dropped from the sky into the sea, or upon the +mountains. Rustem knew that if he fell upon the mountains he would be +dashed in pieces, so he secretly chose to fall into the sea; but he did +not say so to the Div. On the contrary, he pretended not to know what to +do, but he said he feared the sea, because those who were drowned +could not enter into Paradise. On hearing this, the Div at once dropped +Rustern into the sea--which was what he wanted--and then went back +to his fountain. But when he got there, he found that Rustem had got +ashore, and was also at the fountain, and then they fought again and +the Div was killed. After this Rustem had a son named Zohrab, about whom +many wonderful things are told; and it so happened that Rustem and his +son Zohrab came to fight each other without knowing one another; and +Rustem was killed, and while dying he slew his son. Now all these +stories mean the same thing: they are only the old Aryan Sun-myths put +into another form by the poets and story-tellers: the Peris are the rays +of the sun, or the morning or evening Aurora; the Divs are the black +clouds of night; the hero is the sun who conquers them, and binds +them in the realms of darkness; and the death of Rustem is the +sunset--Zohrab, his son, being either the moon or the rising sun. + +But now we must leave the Peris and the Divs, and look at the jinns, +of the Arabian stories. These also dwell in the mysterious country of +Jinnestan, and in the wonderful mountains of Kaf; but they likewise +spread themselves all through the earth, and they specially liked to +live in ruined houses, or in tombs; on the sea shore, by the banks of +rivers, and at the meeting of cross-roads. Sometimes, too, they were +found in deep forests, and many travellers are supposed to find them in +desolate mountain places. Even to this day they are firmly believed in +by Arabs, and also by people in different parts of Persia and India. In +outward form, in their natural shape, they resembled the Peris and the +Divs of the ancient Persians, and they were divided into good and bad: +the good ones very beautiful and shining; the bad ones deformed, black, +and ugly, and sometimes as big as giants. They did not, however, always +appear in their own forms, for they could take the shape of any animal, +especially of serpents, and cats and dogs. They were governed by chief +spirits or kings; and over all, good and bad alike, there were set a +succession of powerful monarchs, named Suleiman, or Solomon, seventy-two +in number--the last of whom, and the greatest, Jan-ibn-Jan, is said by +Arabian story-tellers to have built the pyramids of Egypt. There is an +old tradition that the shield of Jan-ibn-Jan, which was a talisman of +magic power, was brought from Egypt to King Solomon the Wise, the son of +King David, and that it gave him power over all the tribes of the Jinns, +and this is why, in the common stories about them, the Jinns are made to +call upon the name of Solomon. + +The Jinns, according to Arabian tradition, lived upon the earth +thousands of years before man was created. They were made, the Koran +says, of "the smokeless fire," that is, the hot breath of the desert +wind, Simoon. But they became disobedient, and prophets were sent to +warn them. They would not obey the prophets, and angels were then sent +to punish them. The angels drove them out of Jinnestan into the islands +of the seas, killed some, and shut some of them up in prison. Among the +prisoners was a young Jinns, named Iblees, whose name means Despair; and +when Adam was created, God commanded the angels and the Jinns to do him +reverence, and they all obeyed but Iblees, who was then turned into a +Shaitan, or devil, and became the father of all the Shaitan tribe, the +mortal enemies of mankind. Since their dispersion the Jinns are not +immortal; they are to live longer than man, but they must die before the +general resurrection. Some of them are killed by other Jinns, some can +be slain by man, and some are destroyed by shooting stars sent from +heaven. When they receive a mortal wound, the fire which burns in their +veins breaks forth and burns them into ashes. + +Such are the Arab fancies about the Jinns. The meaning of them is clear, +for the Jinns are the winds, derived plainly from the Ribhus and the +Maruts of the ancient Aryan myths; and they still survive in European +folk-lore in the train of Woden, or the Wild Huntsman, who sweeps at +midnight over the German forests. + +Some of the stories of the Jinns are to be found in the book of the +Thousand and One Nights. + +One of these stories is that of "the Fisherman and the Genie." A poor +fisherman, you remember, goes out to cast his nets; but he draws no +fish, but only, at the third cast, a vase of yellow copper, sealed with +a seal of lead. He cuts open the seal, and then there issues from the +vase a thick cloud of smoke, which rises to the sky, and spreads itself +over land and sea. Presently the smoke gathers itself together, and +becomes a solid body, taking the form of a Genie, twice as big as any +of the giants; and the Genie cries out, with a terrible voice, "Solomon, +Solomon, great prophet of Allah! Pardon! I will never more oppose thy +will, but will obey all thy commands." At first the fisherman is very +much frightened; but he grows bolder, and tells the Genie that Solomon +has been dead these eighteen hundred years, to which the Genie answers +that he means to kill the fisherman, and tells him why. I told you just +now that the Jinns rebelled, and were punished. The Genie tells the +fisherman that he is one of these rebellious spirits, that he was taken +prisoner, and brought up for judgment before Solomon himself, and that +Solomon confined him in the copper vase, and ordered him to be thrown +into the sea, and that upon the leaden cover of the vase he put the +impression of the royal seal, upon which the name of God is engraved. + +When he was thrown into the sea the Genie made three vows--each in a +period of a hundred years. I swore, he says, that "if any man delivered +me within the first hundred years, I would make him rich, even after his +death. In the second hundred years I swore that if any one set me free +I would discover to him all the treasures of the earth; still no help +came. In the third period, I swore to make my deliverer a most powerful +monarch, to be always at his command, and to grant him every day any +three requests he chose to make. Then, being still a prisoner, I swore +that I would without mercy kill any man who set me free, and that the +only favour I would grant him should be the manner of his death." And so +the Genie proposed to kill the fisherman. Now the fisherman did not +like the idea of being killed; and he and the Genie had a long discourse +about it; but the Genie would have his own way, and the poor fisherman +was going to be killed, when he thought of a trick he might play upon +the Genie. He knew two things--first that the Jinns are obliged to +answer questions put to them in the name of Allah, or God; and also that +though very powerful, they are very stupid, and do not see when they are +being led into a pitfall. So he said, "I consent to die; but before +I choose the manner of my death, I conjure thee, by the great name of +Allah, which is graven upon the seal of the prophet Solomon, the son of +David, to answer me truly a question I am going to put to thee." + +Then the Genie trembled, and said, "Ask, but make haste." + +Now when he knew that the Genie would speak the truth, the Fisherman +said, "Darest thou swear by the great name of Allah that thou really +wert in that vase?" + +"I swear it, by the great name of Allah," said the Genie. + +But the Fisherman said he would not believe it, unless he saw it with +his own eyes. Then, being too stupid to perceive the meaning of the +Fisherman, the Genie fell into the trap. Immediately the form of the +Genie began to change into smoke, and to spread itself as before over +the shore and the sea, and then gathering itself together, it began to +enter the vase, and continued to do so, with a slow and even motion, +until nothing remained outside. Then, out of the vase there issued the +voice of the Genie, saying, "Now, thou unbeliever, art thou convinced +that I am in the vase?" + +But instead of answering, the Fisherman quickly took up the leaden +cover, and put it on the vase; and then he cried out, "O, Genie! it is +now thy turn to ask pardon, and to choose the sort of death thou wilt +have; or I will again cast thee into the sea, and I will build upon the +shore a house where I will live, to warn all fishermen against a Genie +so wicked as thou art." + +At this the Genie was very angry. First he tried to get out of the vase; +but the seal of Solomon kept him fast shut up. Then he pretended that he +was but making a jest of the Fisherman when he threatened to kill him. +Then he begged and prayed to be released; but the Fisherman only +mocked him. Next he promised that if set at liberty, he would make the +Fisherman rich. To this the Fisherman replied by telling him a long +story of how a physician who cured a king was murdered instead of being +rewarded, and of how he revenged himself. And then he preached a little +sermon to the Genie on the sin of ingratitude, which only caused the +Genie to cry out all the more to be set free. But still the Fisherman +would not consent, and so to induce him the Genie offered to tell him a +story, to which the Fisherman was quite ready to listen; but the Genie +said, "Dost thou think I am in the humour, shut up in this narrow +prison, to tell stories? I will tell thee as many as thou wilt if thou +wilt let me out." But the Fisherman only answered, "No, I will cast thee +into the sea." + +At last they struck a bargain, the Genie swearing by Allah that he would +make the Fisherman rich, and then the Fisherman cut the seal again, and +the Genie came out of the vase. The first thing he did when he got out +was to kick the vase into the sea, which frightened the Fisherman, who +began to beg and pray for his life. But the Genie kept his word; and +took him past the city, over a mountain and over a vast plain, to a +little lake between four hills, where he caught four little fish, of +different colours--white, red, blue, and yellow--which the Genie bade +him carry to the Sultan, who would give him more money than he had ever +seen in his life. And then, the story says, he struck his foot against +the ground, which opened, and he disappeared, the earth closing over +him. + +Another story is that of the Genie Maimoun, the son of Dimdim, who took +prisoner a young Prince, and conveyed him to an enchanted palace, and +changed him into the form of an ape, and the ape got on board a ship, +and was carried to the country of a great Sultan, and when the Sultan +heard that there was an ape who could write beautiful poems, he sent +for him to the palace, and they had dinner together, and they played at +chess afterwards, the ape behaving in all respects like a man, excepting +that he could not speak. Then the Sultan sent for his daughter, the +Queen of Beauty, to see this great wonder. But when the Queen of Beauty +came into the room she was very angry with her father for showing her to +a man, for the Princess was a great magician, and thus she knew that it +was a man turned into an ape, and she told her father that the change +had been made by a powerful Genie, the son of the daughter of Eblis. +So the Sultan ordered the Queen of Beauty to disenchant the Prince, and +then she should have him for her husband. On this the Queen of Beauty +went to her chamber, and came back with a knife, with Hebrew characters +engraved upon the blade. And then she went into the middle of the court +and drew a large circle in it, and in the centre she traced several +words in Arabic letters, and others in Egyptian letters. Then putting +herself in the middle of the circle, she repeated several verses of the +Koran. By degrees the air was darkened, as if night were coming on, and +the whole world seemed to be vanishing. And in the midst of the darkness +the Genie, the son of the daughter of Eblis, appeared in the shape of a +huge, terrible lion, which ran at the Princess as if to devour her. +But she sprang back, and plucked out a hair from her head, and then, +pronouncing two or three words, she changed the hair into a sharp +scythe, and with the scythe she cut the lion into two pieces through the +middle. The body of the lion now vanished, and only the head remained. +This changed itself into a large scorpion. The Princess changed herself +into a serpent and attacked the scorpion, which then changed into an +eagle, and flew away; and the serpent changed itself into a fierce black +eagle, larger and more powerful and flew after it. Soon after the eagles +had vanished the earth opened, and a great black and white cat appeared, +mewing and crying out terribly, and with its hairs standing straight +on end. A black wolf followed the cat, and attacked it. Then the cat +changed into a worm, which buried itself in a pomegranate that +had fallen from a tree over-hanging the tank in the court, and the +pomegranate began to swell until it became as large as a gourd, which +then rose into the air, rolled backwards and forwards several times, and +then fell into the court and broke into a thousand pieces. The wolf now +transformed itself into a cock, and ran as fast as possible, and ate up +the pomegranate seeds. But one of them fell into the tank and changed +into a little fish. On this the cock changed itself into a pike, darted +into the water, and pursued the little fish. Then comes the end of the +story, which is told by the Prince transformed into the Ape:--"They were +both hid hours under water, and we knew not what was become of them, +when suddenly we heard horrible cries that made us tremble. Then we saw +the Princess and the Genie all on fire. They darted flames against each +other with their breath, and at last came to a close attack. Then the +fire increased, and all was hidden in smoke and cloud, which rose to a +great height. We had other cause for terror. The Genie, breaking away +from the Princess, came towards us, and blew his flames all over us." +The Princess followed him; but she could not prevent the Sultan from +having his beard singed and his face scorched; a spark flew into the +right eye of the Ape-Prince and blinded him, and the chief of the +eunuchs was killed on the spot. Then they heard the cry of "Victory! +victory!" and the Princess appeared in her own form, and the Genie was +reduced to a heap of ashes. Unhappily the Princess herself was also +fatally hurt. If she had swallowed all the pomegranate seeds she would +have conquered the Genie without harm to herself; but one seed being +lost, she was obliged to fight with flames between earth and heaven, and +she had only just time enough to disenchant the ape and to turn him back +again into his human form, when she, too, fell to the earth, burnt to +ashes. + +This story is repeated in various forms in the Fairy Tales of other +lands. The hair which the Princess changed into a scythe is like the +sword of sharpness which appears in Scandinavian legends and in the tale +of Jack the Giant Killer; the transformation of the magician reminds +us of the changes of the Ogre in Puss in Boots; and the death of +the Princess by fire because she failed to eat up the last of the +pomegranate seeds, brings to mind the Greek myth of Persephone, who ate +pomegranate seeds, and so fell into the power of Aidoneus, the God of +the lower regions, and was carried down into Hades to live with him as +his wife; and in many German and Russian tales are to be found incidents +like those of the terrible battle between the Princess and the Genie +Maimoun. + + + + +CHAPTER IV.--DWELLERS IN FAIRYLAND: TEUTONIC, AND SCANDINAVIAN. + +Now we come to an entirely new region, in which, however, we find, under +other forms, the same creatures which have already been described. +From the sunny East we pass to the cold and frozen North. Here the +Scandinavian countries--Norway, Sweden, and Denmark--are wonderfully +rich in dwarfs, and giants, and trolls, and necks, and nisses, and other +inhabitants of Fairyland; and with these we must also class the Teutonic +beings of the same kind; and likewise the fairy creatures who were once +supposed to dwell in our islands. The Elves of Scandinavia, with whom +our own Fairies are closely allied, were a very interesting people. They +were of two kinds, the White and the Black. The white elves dwelt in +the air, amongst the leaves of trees, and in the long grass, and at +moonlight they came out from their lurking-places, and danced merrily +on the greensward, and played all manner of fantastic tricks. The black +elves lived underground, and, like the dwarfs, worked in metals, and +heaped up great stores of riches. When they came out amongst men they +were often of a malicious turn of mind; they caused sickness or death, +stole things from the houses, bewitched the cattle, and did a great deal +of mischief in all ways. The good elves were not only friendly to man, +but they had a great desire to get to heaven; and in the summer nights +they were heard singing sweetly but sadly about themselves, and their +hopes of future happiness; and there are many stories of their having +spoken to mortals, to ask what hope or chance they had of salvation. +This feeling is believed to have come from the sympathy felt by the +first converts to Christianity with their heathen forefathers, whose +spirits were supposed by them to wander about, in the air or in the +woods, or to sigh within their graves, waiting for the day of judgment. +In one place there is a story that on a hill at Garun people used to +hear very beautiful music. This was played by the elves, or hill folk, +and any one who had a fiddle, and went there, and promised the elves +that they should be saved, was taught in a moment how to play; but those +who mocked them, and told them they could never be saved, used to hear +the poor elves, inside the hill, breaking their fairy fiddles into +pieces, and weeping very sadly. There is a particular tune they play, +called the Elf-King's tune, which, the story-tellers say, some good +fiddlers know very well, but never venture to play, because everybody +who hears it is obliged to dance, and to go on dancing till somebody +comes behind the musician and cuts the fiddle-strings; and out of this +tradition we have the story of the Pied Piper of Hamelin. Some of the +underground elves come up into the houses built above their dwellings, +and are fond of playing tricks upon servants; but they like only those +who are clean in their habits, and they do not like even these to laugh +at them. There is a story of a servant-girl whom the elves liked very +much, because she used to carry all dirt and foul water away from the +house, and so they invited her to an Elf Wedding, at which they made +her a present of some chips, which she put into her pocket. But when +the bridegroom and the bride were coming home there was a straw lying in +their way. The bridegroom got over it; but the bride stumbled, and fell +upon her face. At this the servant-girl laughed out loud, and then all +the elves vanished, but she found that the chips they had given her were +pieces of pure gold. At Odensee another servant was not so fortunate. +She was very dirty, and would not clean the cow-house for them; so they +killed all the cows, and took the girl and set her up on the top of +a hay-rick. Then they removed from the cow-house into a meadow on the +farm; and some people say that they were seen going there in little +coaches, their king riding first, in a coach much handsomer than the +rest. Amongst the Danes there is another kind of elves--the Moon Folk. +The man is like an old man with a low-crowned hat upon his head; the +woman is very beautiful in front, but behind she is hollow, like a +dough-trough, and she has a sort of harp on which she plays, and lures +young men with it, and then kills them. The man is also an evil being, +for if any one comes near him he opens his mouth and breathes upon them, +and his breath causes sickness. It is easy to see what this tradition +means: it is the damp marsh wind, laden with foul and dangerous odours; +and the woman's harp is the wind playing across the marsh rushes at +nightfall. Sometimes these elves take the shape of trees, which brings +back to mind the Greek fairy tales of nymphs who live and die with the +trees to which they are united. + +These Scandinavian elves were like beings of the same kind who were once +supposed to live in England, Ireland, and Scotland, and who are still +believed in by some country people. Scattered about in the traditions +which have been brought together at different times are many stories of +these fanciful beings. One story is of some children of a green colour +who were found in Suffolk, and who said they had lived in a country +where all the people were of a green colour, and where they saw no sun, +but had a light like the glow which comes after sunset. They said, also, +that while tending their flocks they wandered into a great cavern, and +heard the sound of delightful bells, which they followed, and so came +out upon the upper world of the earth. There is a Yorkshire legend of a +peasant coming home by night, and hearing the voices of people singing. +The noise came from a hill-side, where there was a door, and inside was +a great company of little people, feasting. One of them offered the man +a cup, out of which he poured the liquor, and then ran off with the +cup, and got safe away. A similar story is told also of a place in +Gloucestershire, and of another in Cumberland, where the cup is called +"the Luck of Edenhall," as the owners of it are to be always prosperous, +so long as the cup remains unbroken. Such stories as this are common in +the countries of the North of Europe, and show the connection between +our Elf-land and theirs. + +The Pixies, or the Devonshire fairies, are just like the +northern elves. The popular idea of them is that they are small +creatures--pigmies--dressed in green, and are fond of dancing. Some of +them live in the mines, where they show the miners the richest veins of +metal just like the German dwarfs; others live on the moors, or under +the shelter of rocks; others take up their abode in houses, and, like +the Danish and Swedish elves, are very cross if the maids do not keep +the places clean and tidy others, like the will-o'-the-wisps, lead +travellers astray, and then laugh at them. The Pixies are said to +be very fond of pure water. There is a story of two servant-maids at +Tavistock who used to leave them a bucket of water, into which the +Pixies dropped silver pennies. Once it was forgotten, and the Pixies +came up into the girls' bedroom, and made a noise about the neglect. One +girl got up and went to put the water in its usual place, but the +other said she would not stir out of bed to please all the fairies in +Devonshire. The girl who filled the water-bucket found a handful of +silver pennies in it next morning, and she heard the Pixies debating +what to do with the other girl. At last they said they would give her a +lame leg for seven years, and that then they would cure her by striking +her leg with a herb growing on Dartmoor. So next day Molly found herself +lame, and kept so for seven years, when, as she was picking mushrooms on +Dartmoor, a strange-looking boy started up, struck her leg with a plant +he held in his hand, and sent her home sound again. There is another +story of the Pixies which is very beautiful. An old woman near Tavistock +had in her garden a fine bed of tulips, of which the Pixies became very +fond, and might be heard at midnight singing their babes to rest amongst +them; and as the old woman would never let any of the tulips be plucked, +the Pixies had them all to themselves, and made them smell like the +rose, and bloom more beautifully than any flowers in the place. Well, +the old woman died, and the tulip-bed was pulled up and a parsley-bed +made in its place. But the Pixies blighted it, and nothing grew in it; +but they kept the grave of the old woman quite green, never suffered a +weed to grow upon it, and in spring-time they always spangled it with +wild-flowers. + +All over the country, in the far North as in the South, we find traces +of elfin beings like the Pixies--the fairies of the common traditions +and of the poets--some such fairies as Shakspeare describes for us in +several of his plays, especially in "Midsummer-Night's Dream," "The +Merry Wives of Windsor," "The Tempest," and "Romeo and Juliet"--fairies +who gambol sportively. + + "On hill, in dale, forest, or mead, + By paved fountain, or by rushing brook, + Or by the beached margent of the sea, + To dance their ringlets to the whistling wind." + +But the Fairy tribe were not the only graceful elves described by the +poets. The Germans had their Kobolds, and the Scotch their Brownies, and +the English had their Boggarts and Robin Goodfellow and Lubberkin--all +of them beings of the same description: house and farm spirits, who +liked to live amongst men, and who sometimes did hard, rough work out of +good-nature, and sometimes were spiteful and mischievous, especially to +those who teased them, or spoke of them disrespectfully, or tried to see +them when they did not wish to be seen. To the same family belongs the +Danish Nis, a house spirit of whom many curious legends are related. +Robin Goodfellow was the original of Shakspeare's Puck: his frolics are +related for us in "The Midsummer Night's Dream," where a hairy says to +him-- + + "You are that shrewd and knavish sprite + Called Robin Goodfellow. Are you not he + That frights the maidens of the villagery, + Skims milk, and sometimes labours in the quern, + And bootless makes the breathless housewife churn; + And sometimes makes the drink to bear no harm, + Misleads night wanderers, laughing at their harm? + Those that Hob-Goblin call you, and sweet Puck; + You do their work, and they shall have good luck." + +In the "Jests of Robin Goodfellow," first printed in Queen Elizabeth's +reign, the tricks which this creature is said to have played are told in +plenty. Here is one of them:--Robin went as fiddler to a wedding. When +the candles came he blew them out, and giving the men boxes on the ears +he set them fighting. He kissed the prettiest girls, and pinched the +ugly ones, till he made them scratch one another like cats. When the +posset was brought he turned himself into a bear, frightened them all +away, and had it all to himself. + +The Boggart was another form of Robin Goodfellow. Stories of him are +to be found amongst Yorkshire legends, as of a creature--always +invisible--who played tricks upon the people in the houses in which he +lived: shaking the bed-curtains, rattling the doors, whistling through +the keyholes, snatching away the bread-and-butter from the children, +playing pranks upon the servants, and doing all kinds of mischief. There +is a story of a Yorkshire boggart who teased the family so much that the +farmer made up his mind to leave the house. So he packed up his goods +and began to move off. Then a neighbour came up, and said, "So, Georgey, +you're leaving the old house?" "Yes," said the farmer, "the boggart +torments us so that we must go." Then a voice came out of a churn, +saying, "Ay, ay, Georgey, _we're_ flitting, ye see." "Oh!" cried the +poor farmer, "if thou'rt with us we'll go back again;" and he went +back.--Mr. Tennyson puts this story into his poem of "Walking to the +Mail." + + "His house, they say, + Was haunted with a jolly ghost, that shook + The curtains, whined in lobbies, tapt at doors, + And rummaged like a rat: no servant stayed: + The farmer, vext, packs up his beds and chairs, + And all his household stuff, and with his boy + Betwixt his knees, his wife upon the tilt, + Sets out, and meets a friend who hails him, 'What! + You're flitting!' 'Yes, we're flitting,' says the ghost + (For they had packed the thing among the beds). + 'Oh, well,' says he, 'you flitting with us, too; + Jack, turn the horses' heads and home again.'" + +The same story is told in Denmark, of a Nis--which is the same as an +English boggart, a Scotch brownie, and a German kobold--who troubled a +man very much, so that he took away his goods to a new house. All but +the last load had gone, and when they came for that, the Nis popped his +head out of a tub, and said to the man, "We're moving, you see." + +The Brownies, though mischievous, like the Boggarts, were more helpful, +for they did a good deal of house-work; and would bake, and brew, and +wash, and sweep, but they would never let themselves be seen; or if any +one did manage to see them, or tried to do so, they went away. There are +stories of this kind about them in English folk-lore, in Scotch, Welsh, +in the Isle of Man, and in Germany, where they were called Kobolds. +One Kobold, of whom many accounts are given, lived in the castle of +Hudemuhler, in Luneberg, and used to talk with the people of the house, +and with visitors, and ate and drank at table, just like Leander in the +story of "The Invisible Prince;" and he used also to scour the pots and +pans, wash the dishes, and clean the tubs, and he was useful, too, in +the stable, where he curried the horses, and made them quite fat and +smooth. In return for this he had a room to himself, where he made +a straw-plaited chair, and had a little round table, and a bed and +bedstead, and, where he expected every day to find a dish of sweetened +milk, with bread crumbs; and if he did not get served in time, or if +anything went wrong, he used to beat the servants with a stick. This +Kobold was named Heinzelman, and in Grimm's collection of folklore there +is a long history of him drawn up by the minister of the parish. Another +Kobold, named Hodeken, who lived with the Bishop of Hildesheim, was +usually of a kind and obliging turn of mind, but he revenged himself on +those who offended him. A scullion in the bishop's kitchen flung dirt +upon him, and Hodeken found him fast asleep and strangled him, and put +him in the pot on the fire. Then the head cook scolded Hodeken, who in +revenge squeezed toads all over the meat that was being cooked for +the bishop, and then took the cook himself and tumbled him over the +drawbridge into the moat. Then the bishop got angry, and took bell, and +book, and candle, and banished Hodeken by the form of exorcism provided +for evil spirits. + +Now there are a great many other kinds of creatures in the Wonderland of +all European countries; but I must not stop to tell you about them or +we shall never have done. But there is one little story of the Danish +Nis--who answers to the German Kobold--which I may tell you, because it +is like the story of Hodeken which you have just read, and shows that +the creatures were of the same kind. There was a Nis in Jutland who was +very much teased by a mischievous boy. When the Nis had done his work he +sat down to have his supper, and he found that the boy had been playing +tricks with his porridge and made it unpleasant. So he made up his +mind to be revenged, and he did it in this way. The boy slept with +a servant-man in the loft. The Nis went up to them and took off the +bed-clothes. Then, looking at the little boy lying beside the tall man, +he said, "Long and short don't match," and he took the boy by the +legs and pulled him down to the man's legs. This was not to his mind, +however, so he went to the head of the bed and looked at them, Then said +the Nis--"Short and long don't match," and he pulled the boy up again; +and so he went on all through the night, up and down, down and up, till +the boy was punished enough. Another Nis in Jutland went with a boy to +steal corn for his master's horses. The Nis was moderate, but the boy +was covetous, and said, "Oh, take more; we can rest now and then!" +"Rest," said the Nis, "rest! what is rest?" "Do what I tell you," +replied the boy; "take more, and we shall find rest when we get out of +this." So they took more corn, and when they had got nearly home the boy +said, "Here now is rest;" and so they sat down on a hill-side. "If I had +known," said the Nis, as they were sitting there, "if I had known that +rest was so good I'd have carried off all that was in the barn." + +Now we must leave out much more that might be said, and many stories +that might be told, about elves, and fairies, and nixes, or water +spirits, and swan maidens who become women when they lay aside their +swan dresses to bathe; and mermaids and seal maidens, who used to live +in the islands of the North seas. And we must leave out also a number +of curious Scotch tales and accounts of Welsh fairies, and stories about +the good people of the Irish legends, and the Leprechaun, a little old +man who mends shoes, and who gives you as much gold as you want if +you hold him tight enough; and there are wonderful fairy legends of +Brittany, and some of Spain and Italy, and a great many Russian and +Slavonic tales which are well worth telling, if we only had room. For +the same reason we must omit the fairy tales of ancient Greece, some +of which are told so beautifully by Mr. Kingsley in his book about the +Heroes; and we must also pass by the legends of King Arthur, and of +romances of the same kind which you may read at length in Mr. Ludlow's +"Popular Epics of the Middle Ages;" and the wonderful tales from the +Norse which are told by Dr. Dasent, and in Mr. Morris's noble poem of +"Sigurd the Volsung." + +But before we leave this part of Wonderland we must say something about +some kinds of beings who have not yet been mentioned--the Scandinavian +Giants and Trolls, and the German Dwarfs. The Trolls--some of whom were +Giants and some Dwarfs--were a very curious people. They lived inside +hills or mounds of earth, sometimes alone, and sometimes in great +numbers. Inside these hills, according to the stories of the common +folk, are fine houses made of gold and crystal, full of gold and jewels, +which the Trolls amuse themselves by counting. They marry and have +families; they bake and brew, and live just like human beings; and they +do not object, sometimes, to come out and talk to men and women whom +they happen to meet on the road. They are described as being friendly, +and quite ready to help those to whom they take a fancy--lending them +useful or precious things out of the hill treasures, and giving +them rich gifts. But, to balance this, they are very mischievous and +thievish, and sometimes they carry off women and children. They dislike +noise. This, so the old stories say, is because the god Thor used to +fling his hammer at them; and since he left off doing that the Trolls +have suffered a great deal from the ringing of church bells, which they +very much dislike. There are many stories about this. At a place called +Ebeltoft the Trolls used to come and steal food out of the pantries. The +people consulted a Saint as to what they were to do, and he told them +to hang up a bell in the church steeple, which they did, and then the +Trolls went away. There is another story of the same kind. A Troll lived +near the town of Kund, in Sweden, but was driven away by the church +bells. Then he went over to the island of Funen and lived in peace. But +he meant to be revenged on the people of Kund, and he tried to take his +revenge in this way: He met a man from Kund--a stranger, who did not +know him--and asked the man to take a letter into the town and to throw +it into the churchyard, but he was not to take it out of his pocket +until he got there. The man received the letter, but forgot the message, +until he sat down in a meadow to rest, and then he took out the letter +to look at it. When he did so, a drop of water fell from under the seal, +then a little stream, and then quite a torrent, till all the valley was +flooded, and the man had hard work to escape. The Troll had shut up a +lake in the letter, and with this he meant to drown the people of Kund. + +Some of the Trolls are very stupid, and there are many stories as to how +they have been outwitted. One of them is very droll. A farmer ploughed +a hill-side field. Out came a Troll and said, "What do you mean by +ploughing up the roof of my house?" Then the farmer, being frightened, +begged his pardon, but said it was a pity such a fine piece of land +should lie idle. The Troll agreed to this, and then they struck a +bargain that the farmer should till the land and that each of them +should share the crops. One year the Troll was to have, for his share, +what grew above ground, and the next year what grew underground. So in +the first year the farmer sowed carrots, and the Troll had the tops; and +the next year the farmer sowed wheat, and the Troll had the roots; and +the story says he was very well content. + +We can give only one more story of the Trolls. They have power over +human beings until their names are found out, and when the Troll's name +is mentioned his power goes from him. One day St. Olaf, a very great +Saint, was thinking how he could build a very large church without any +money, and he didn't quite see his way to it. Then a Giant Troll met him +and they chatted together, and St. Olaf mentioned his difficulty. So the +Troll said he would build the church, within a year, on condition that +if it was done in the time he should have for his reward the sun, and +the moon, or St. Olaf himself. The church was to be so big that seven +priests could say mass at seven altars in it without hearing each other; +and it was all to be built of flint stone and to be richly carved. When +the time was nearly up the church was finished, all but the top of the +spire; and St. Olaf was in sad trouble about his promise. So he walked +out into a wood to think, and there he heard the Troll's wife hushing +her child inside a hill, and saying to it, "To-morrow, Wind and Weather, +your father, will come home in the morning, and bring with him the sun +and the moon, or St. Olaf himself." Then St. Olaf knew what to do. He +went home, and there was the church, all ready except the very top of +the weather-cock, and the Troll was just putting the finishing-touch to +that. Then St. Olaf called out to him, "Oh! ho! Wind and Weather, you +have set the spire crooked!" And then, with a great noise, the Troll +fell down from the steeple and broke into pieces, and every piece was a +flint-stone. + +The same thing is told in the German story of Rumpelstiltskin. A maiden +is ordered by a King to spin a roomful of straw into gold, or else she +is to die. A Dwarf appears, she promises him her necklace, and he does +the task for her. Next day she has to spin a larger roomful of straw +into gold. She gives the Dwarf the ring off her finger, and he does this +task also. Next day she is set to work at a larger room, and then, when +the Dwarf comes, she has nothing to give him. Then he says, "If you +become Queen, give me your first-born child." Now the girl is only a +miller's daughter, and thinks she never can be Queen, so she makes the +promise, and the Dwarf spins the straw into gold. But she does become +Queen, for the King marries her because of the gold; and she forgets +the Dwarf, and is very happy, especially when her little baby comes. +Directly it is born the Dwarf appears also, and claims the child, +because it was promised to him. The Queen offers him anything he likes +besides; but he will have that, and that only. Then she cries and prays, +and the Dwarf says that if she can tell him his name she may keep the +baby; and he feels quite safe in saying this, because nobody knows +his name, only himself. So the Queen calls him by all kinds of strange +names, but none of them is the right one. Then she begs for three days +to find out the name, and sends people everywhere to see if they can +hear it. But all of them come back, unable to find any name that is +likely, excepting one, who says, "I have not found a name, but as I came +to a high mountain near the edge of a forest, where the foxes and the +hares say 'good-night' to each other, I saw a little house, and before +the door a fire was burning, and round the fire a little man was dancing +on one leg, and singing:-- + + "To-day I stew, and then I'll bake, + To-morrow shall I the Queen's child take. + How glad I am that nobody knows + That my name is Rumpelstiltskin." + +Then the Dwarf came again, and the Queen said to him, "Is your name +Hans?" "No," said the Dwarf, with an ugly leer, and he held out his +hands for the baby. "Is it Conrade?" asked the Queen. "No," cried +the Dwarf, "give me the child." "Then," said the Queen, "is it +Rumpelstiltskin?" "A witch has told you that!" cried the Dwarf; and then +he stamped his right foot so hard upon the ground that it sank quite in, +and he could not draw it out again. Then he took hold of his left leg +with both his hands and pulled so hard that his right leg came off, and +he hopped away howling, and nobody ever saw him again. + +The Giant in the story of St. Olaf, as we have seen, was a rather stupid +giant, and easily tricked; and indeed most of the giants seem to have +been dull people, from the great Greek Kyklops, Polyphemos the One-Eyed, +downwards to the ogres in Puss in Boots, and Jack and the Bean Stalk, +and the giants in Jack the Giant Killer. The old northern giants were no +wiser. There was one in the island of Rugen, a very mighty giant, named +Balderich. He wanted to go from his island, dry-footed, to the mainland. +So he got a great apron made, and filled it with earth, and set off to +make a causeway from Rugen to Pomerania. But there was a hole in the +apron, and the clay that fell out formed a chain of nine hills. The +giant stopped the hole and went on, but another hole tore in the apron, +and thirteen more hills fell out. Then he got to the sea-side, and +poured the rest of the load into the water; but it didn't quite reach +the mainland, which made giant Balderich so angry that he fell down +and died; and so his work has never been finished. But a giant maiden +thought she would try to make another causeway from the mainland to an +island, so that she might not wet her slippers in going over. So she +filled her apron with sand, and ran down to the sea-side. But a hole +came in the apron, and the sand which ran out formed a hill at Sagard. +The giant maiden said, "Ah! now my mother will scold me!" Then she +stopped the hole with her hand and ran on again. But the giant mother +looked over the wood, and cried, "You nasty child! what are you about? +Come here, and you'll get a good whipping." The daughter in a fright let +go her apron, and all the sand ran out, and made the barren hills near +Litzow, which the white and brown dwarfs took for their dwelling-place. + +There are many other stories of the same kind. One of them tells of +a Troll Giant who wanted to punish a farmer; so he filled one of his +gloves with sand, and poured it out over the farmer's house, which it +quite covered up; and with what was left in the fingers he made a row of +little sand hillocks to mark the spot. + +The Giants had their day, and died out, and their places were taken by +the Dwarfs. Some of the most wonderful dwarf stories are those which +are told in the island of Rugen, in the Baltic Sea. These stories are of +three kinds of dwarfs: the White, and the Brown, and the Black, who live +in the sand-hills. The white dwarfs, in the spring and summer, dance and +frolic all their time in sunshine and starlight, and climb up into +the flowers and trees, and sit amongst the leaves and blossoms, and +sometimes they take the form of bright little birds, or white doves, or +butterflies, and are very kind to good people. In the winter, when the +snow falls, they go underground, and spend their time in making the most +beautiful ornaments of silver and gold. The brown dwarfs are stronger +and rougher than the white; they wear little brown coats and brown caps, +and when they dance--which they are fond of doing--they wear little +glass shoes; and in dress and appearance they are very handsome. Their +disposition is good, with one exception--that they carry off children +into their underground dwellings; and those who go there have to serve +them for fifty years. They can change themselves into any shape, and +can go through key-holes, so that they enter any house they please, and +sometimes they bring gifts for the children, like the good Santa Klaus +in the German stories; but they also play sad tricks, and frighten +people with bad dreams. Like the white dwarfs, the brown ones work in +gold and silver, and the gifts they bring are of their own workmanship. +The black dwarfs are very bad people, and are ugly in looks and +malicious in temper; they never dance or sing, but keep underground, +or, when they come up, they sit in the elder-trees, and screech horribly +like owls, or mew like cats. They, too, are great metal-workers, +especially in steel; and in old days they used to make arms and armour +for the gods and heroes: shirts of mail as fine as cobwebs, yet so +strong that no sword could go through them; and swords that would bend +like rushes, and yet were as hard as diamonds, and would cut through any +helmet, however thick. + +So long as they keep their caps on their heads the dwarfs are invisible; +but if any one can get possession of a dwarf's cap he can see them, and +becomes their master. This is the foundation of one of the best of the +dwarf stories--the story of John Dietrich, who went out to the sandhills +at Ramfin, in the isle of Rugen, on the eve of St. John, a very, very +long time ago, and managed to strike off the cap from the head of one +of the brown dwarfs, and went down with them into their underground +dwelling-place. This was quite a little town, where the rooms were +decorated with diamonds and rubies, and the dwarf people had gold and +silver and crystal table-services, and there were artificial birds that +flew about like real ones, and the most beautiful flowers and fruits; +and the dwarfs, who were thousands in number, had great feasts, where +the tables, ready spread, came up through the floor, and cleared +themselves away at the ringing of a bell, and left the rooms free for +dancing to the strains of the loveliest music. And in the city there +were fields and gardens, and lakes and rivers; and instead of the sun +and the moon to give light, there were large carbuncles and diamonds +which supplied all that was wanted. John Dietrich, who was very well +treated, liked it very much, all but one thing--which was that the +servants who waited upon the dwarfs were earth children, whom they had +stolen and carried underground; and amongst them was Elizabeth Krabbin, +once a playmate of his own, and who was a lovely girl, with clear blue +eyes and ringlets of fair hair. John Dietrich of course fell in love +with Elizabeth, and determined to get her out of the dwarf people's +hands, and with her all the earth children they held captive. And when +he had been ten years underground, and he and Elizabeth were grown up, +he demanded leave to depart, and to take Elizabeth. But the dwarfs, +though they could not hinder him from going, would not let her go, and +no threats or entreaties could move them. Then John Dietrich remembered +that the little people cannot bear an evil smell; and one day he +happened to break a large stone, out of which jumped a toad, which gave +him power to do what he pleased with the dwarfs, for the sight or smell +of a toad causes them pain beyond all bearing. So he sent for the chiefs +of the dwarfs, and bade them let Elizabeth go. But they refused; and +then he went and fetched the toad. Then the story goes on in this way:-- + +"He was hardly come within a hundred paces of them when they all fell +to the ground as if struck with a thunderbolt, and began to howl and +whimper, and to writhe as if suffering the most excruciating pain. The +dwarfs stretched out their hands, and cried, 'Have mercy, have mercy! +we feel that you have a toad, and there is no escape for us. Take the +odious beast away, and we will do all you require.' He let them kneel a +few seconds longer, and then took the toad away. They then stood up, +and felt no more pain. John let all depart but the six chief persons, to +whom he said, 'This night, between twelve and one, Elizabeth and I +will depart, Load for me three waggons with gold, silver, and precious +stones. I might, you know, take all that is in the hill; but I will be +merciful. Further, you must put into two waggons all the furniture of my +chamber (which was covered with emeralds and other precious stones, and +in the ceiling was a diamond as big as a nine-pin bowl), and get ready +for me the handsomest travelling carriage that is in the hill, with six +black horses. Moreover, you must set at liberty all the servants who +have been so long here that on earth they would be twenty years old and +upwards, and you must give them as much silver and gold as will make +them rich for life; and you must make a law that no one shall be kept +here longer than his twentieth year.' + +"The six took the oath, and went away quite melancholy, and John +buried his toad deep in the ground. The little people laboured hard +and prepared everything, and at midnight John and Elizabeth, and their +companions, and all their treasures, were drawn up out of the hill. It +was then one o'clock, and it was midsummer--the very time that, twelve +years before, John had gone down into the hill. Music sounded around +them, and they saw the glass hill open, and the rays of the light of +heaven shine on them after so many years; and when they got out they saw +the first streaks of dawn already in the East. Crowds of the underground +people were around them, busied about the waggons. John bid them a last +farewell, waved his brown cap in the air, and then flung it among them. +And at the same moment he ceased to see them; he beheld nothing but a +green hill, and the well-known bushes and fields, and heard the church +clock of Ramfin strike two. When all was still, save a few larks, who +were tuning their morning song, they all fell upon their knees and +worshipped God, resolving henceforth to lead a pious and Christian +life." And then John married Elizabeth, and was made a count, and built +several churches, and presented to them some of the precious cups and +plates made by the underground people, and kept his own and Elizabeth's +glass shoes, in memory of what had befallen them in their youth. "And +they were all taken away," the story says, "in the time of the great +Charles the Twelfth of Sweden, when the Russians came on the island, and +the Cossacks plundered even the churches, and took away everything." + +Now there is much more to be told about the dwarfs, if only we had +space--how there were thousands of them in German lands, in the Saxon +mines, and the Black Forest, and the Harz mountains and in other places, +and in Switzerland, and indeed everywhere almost--how they gave gifts +to good men, and borrowed of them, and paid honestly; how they punished +those who injured them; how they moved about from country to country; +how they helped great kings and nobles, and showed themselves to +wandering travellers and to simple country folk. But all this must +be left for you to read for yourselves in Grimm's stories, and in the +legends of northern lands, and in many collections of ancient poems, and +romances, and popular tales. And in these, and in other books which +deal with such subjects, you will find out that all these dwellers in +Wonderland, and the tales that are told about them, and the stories +of the gods and heroes, all come from the one source of which we read +something in the first chapter--the tradition's of the ancient Aryan +people, from whom all of us have sprung--and how they all mean the same +things; the conflict between light and darkness, the succession of day +and night, the changes of the seasons, the blue and bright summer skies, +the rain-clouds, the storm-winds, the thunder and the lightning, and all +the varied and infinite forms of Nature in her moods of calm and storm, +peace and tempest, brightness and gloom, sweet and pleasant and hopeful +life and stern and cold death, which causes all brightness to fade and +moulder away. + + + + +CHAPTER V.--DWELLERS IN FAIRYLAND: WEST HIGHLAND STORIES. + +In a very delightful book which has already been mentioned, Campbell's +"Popular Tales of the West Highlands," there are many curious stories +of fairy folk and other creatures of the like kind, described in the +traditions of the west of Scotland, and which are still believed in by +many of the country people. There are Brownies, for instance, the farm +spirits. One of these, so the story goes, inhabited the island of Inch, +and looked after the cattle of the Mac Dougalls; but if the dairymaid +neglected to leave a portion of milk for him at night, one of the cattle +would be sure to fall over the rocks. Another kind of Brownie, called +the Bocan, haunted a place called Moran, opposite the Isle of Skye, and +protected the family of the Macdonalds of Moran, but was very savage +to other people, whom he beat or killed. At last Big John, the son of +M'Leod of Raasay, went and fought the creature in the dark, and tucked +him under his arm, to carry him to the nearest light and see what he was +like. But the Brownies hate to be seen, and this one begged hard to be +let off, promising that he would never come back. So Big John let him +off, and he flew away singing:-- + + "Far from me is the hill of Ben Hederin; + Far from me is the Pass of Murmuring;" + +and the common story says that the tune is still remembered and sung by +the people of that country. It is also told of a farmer, named Callum +Mohr MacIntosh, near Loch Traig, in Lochaber, that he had a fight with +a Bocan, and in the fight he lost a charmed handkerchief. When he went +back to get it again, he found the Bocan rubbing the handkerchief hard +on a flat stone, and the Bocan said, "It is well for you that you are +back, for if I had rubbed a hole in this you were a dead man." This +Bocan became very friendly with MacIntosh, and used to bring him peats +for fire in the deep winter snows; and when MacIntosh moved to another +farm, and left a hogshead of hides behind him by accident, the Bocan +carried it to his new house next morning, over paths that only a goat +could have crossed. + +Another creature of the same kind is a mischievous spirit, a Goblin +or Brownie, who is called in the Manx language, the Glashan, and who +appears under various names in Highland stories: sometimes as a hairy +man, and sometimes as a water-horse turned into a man. He usually +attacks lonely women, who outwit him, and throw hot peats or scalding +water at him, and then he flies off howling. One feature is common +to the stories about him. He asks the woman what her name is, and she +always replies "Myself." So when the companions of the Glashan ask who +burned or scalded him, he says "Myself," and then they laugh at him. +This answer marks the connection between these tales and those of other +countries. Polyphemos asks Odysseus his name, and is told that it is +Outis, or "Nobody." So when Odysseus blinds Polyphemos, and the other +Kyklopes ask the monster who did it, he says, "Nobody did it." There is +a Slavonian story, also, in which a cunning smith puts out the eyes +of the Devil, and says that his name is Issi, "myself;" and when the +tortured demon is asked who hurt him, he says, "Issi did it;" and then +his companions ridicule him. + +Among other Highland fairy monsters are the water-horses (like the +Scandinavian and Teutonic Kelpies) and the water-bulls, which inhabit +lonely lochs. The water-bulls are described as being friendly to man; +the water-horses are dangerous--when men get upon their backs they are +carried off and drowned. Sometimes the water-horse takes the shape of a +man. Here is a story of this kind from the island of Islay: There was a +farmer who had a great many cattle. Once a strange-looking bull-calf was +born amongst them, and an old woman who saw it knew it for a water-bull, +and ordered it to be kept in a house by itself for seven years, and fed +on the milk of three cows. When the time was up, a servant-maid went to +watch the cattle graze on the side of a loch. In a little while a man +came to her and asked her to dress or comb his hair. So he laid his head +upon her knees, and she began to arrange his hair. Presently she got +a great fright, for amongst the hair she found a great quantity of +water-weed; and she knew that it was a transformed water-horse. Like +a brave girl she did not cry out, but went on dressing the man's hair +until he fell asleep. Then she slid her apron off her knees, and ran +home as fast as she could, and when she got nearly home, the creature +was pursuing her in the shape of a horse. Then the old woman cried out +to them to open the door of the wild bull's house, and out sprang the +bull and rushed at the horse, and they never stopped fighting until they +drove each other out into the sea. "Next day," says the story, "the body +of the bull was found on the shore all torn and spoilt, but the horse +was never more seen at all." + +Sometimes the water-spirit appears in the shape of a great bird, which +the West Highlanders called the Boobrie, who has a long neck, great +webbed feet with tremendous claws, a powerful bill hooked like an +eagle's, and a voice like the roar of an angry bull. The lochs, +according to popular fancy, are also inhabited by water-spirits. In +Sutherlandshire this kind of creature is called the Fuath; there are, +Mr. Campbell says, males and females; they have web-feet, yellow hair, +green dresses, tails, manes, and no noses; they marry human beings, are +killed by light, are hurt by steel weapons, and in crossing a stream +they become restless. These spirits resemble mermen and mermaids, and +are also like the Kelpies, and they have also been somehow confused with +the kind of spirit known in Ireland as the Banshee. Many stories are +told of them. A shepherd found one, an old woman seemingly crippled, at +the edge of a bog. He offered to carry her over on his back. In going +over, he saw that she was webfooted; so he threw her down, and ran for +his life. By the side of Loch Middle a woman saw one--"about three years +ago," she told the narrator--she sat on a stone, quiet, and dressed in +green silk, the sleeves of the dress curiously puffed from the wrists to +the shoulder; her hair was yellow, like ripe corn; but on a nearer view, +she had no nose. A man at Tubernan made a bet that he would seize the +Fuath or Kelpie who haunted the loch at Moulin na Fouah. So he took a +brown right-sided maned horse, and a brown black-muzzled dog, and with +the help of the dog he captured the Fuath, and tied her on the horse +behind him. She was very fierce, but he pinned her down with an awl +and a needle. Crossing the burn or brook near Loch Migdal she grew very +restless, and the man stuck the awl and the needle into her with great +force. Then she cried, "Pierce me with the awl, but keep that slender +hair-like slave (the needle) out of me." When the man reached an inn at +Inveran, he called his friends to come out and look at the Fuath. They +came out with lights, and when the light fell upon her she dropped off +the horse, and fell to the earth like a small lump of jelly. + +The Fairies of the West Highlands in some degree resembled the +Scandinavian Dwarfs. They milked the deer; they lived underground, and +worked at trades, especially metal-working and weaving. They had hammers +and anvils, but had to steal wool and to borrow looms; and they had +great hoards of treasure hidden in their dwelling places. Sometimes they +helped the people whom they liked, but at other times they were spiteful +and evil minded; and according to tradition all over the Highlands, they +enticed men and women into their dwellings in the hills, and kept them +there sometimes for years, always dancing without stopping. There are +many stories of this kind; and there are also many about the fondness of +the Fairies for carrying off human children, and leaving Imps of their +own in their places--these Imps being generally old men disguised as +children. Some of these tales are very curious, and are like others that +are found amongst the folk-lore of Celtic peoples elsewhere. Here is the +substance of one told in Islay:-- + +Years ago there lived in Crossbrig a smith named MacEachern, who had +an only son, about fourteen; a strong, healthy, cheerful boy. All of a +sudden he fell ill, took to his bed, and moped for days, getting thin, +and odd-looking, and yellow, and wasting away fast, so that they thought +he must die. Now a "wise" old man, who knew about Fairies, came to see +the smith at work, and the poor man told him all about his trouble. The +old man said, "It is not your son you have got; the boy has been carried +off by the Dacorie Sith (the Fairies), and they have left a sibhreach +(changeling) in his place." Then the old man told him what to do. "Take +as many egg-shells as you can get, go with them into the room, spread +them out before him, then draw water with them, carrying them two and +two in your hands as if they were a great weight, and when they are +full, range them round the fire." The smith did as he was told; and he +had not been long at work before there came from the bed a great shout +of laughter, and the supposed boy cried out, "I am eight hundred years +old, and I never saw the like of _that_ before." Then the smith knew +that it was not his own son. The wise man advised him again. "Your son," +he said, "is in a green round hill where the Fairies live; get rid of +this creature, and then go and look for him." So the smith lit a fire in +front of the bed. "What is that for?" asked the supposed boy. "You will +see presently," said the smith; and then he took him and threw him into +the middle of it; and the sibhreach gave an awful yell, and flew up +through the roof, where a hole was left to let the smoke out. Now the +old man said that on a certain night the green round hill, where the +Fairies kept the smith's boy, would be open. The father was to take a +Bible, a dirk, and a crowing cock, and go there. He would hear singing, +and dancing, and much merriment, but he was to go boldly in. The Bible +would protect him against the Fairies, and he was to stick the dirk into +the threshold, to prevent the hill closing upon him. Then he would see +a grand room, and there, working at a forge, he would find his own son; +and when the Fairies questioned him he was to say that he had come for +his boy, and would not go away without him. So the smith went, and did +what the old man told him. He heard the music, found the hill open, went +in, stuck the dirk in the threshold, carried the Bible on his breast, +and took the cock in his hand. Then the Fairies angrily asked what he +wanted, and he said, "I want my son whom I see down there, and I will +not go without him." Upon this the whole company of the Fairies gave +a loud laugh, which woke up the cock, and he leaped on the smith's +shoulders, clapped his wings, and crowed lustily. Then the Fairies took +the smith and his son, put them out of the hill, flung the dirk after +them, and the hill-side closed up again. For a year and a day after he +got home the boy never did any work, and scarcely spoke a word; but at +last one day sitting by his father, and seeing him finish a sword for +the chieftain, he suddenly said, "That's not the way to do it," and he +took the tools, and fashioned a sword the like of which was never seen +in that country before; and from that day he worked and lived as usual. + +Here is another story. A woman was going through a wild glen in Strath +Carron, in Sutherland--the Glen Garaig--carrying her infant child +wrapped in her plaid. Below the path, overhung with trees, ran a very +deep ravine, called Glen Odhar, or the dun glen. The child, not a year +old, suddenly spoke, and said:-- + + "Many a dun hummel cow, + With a calf below her, + Have I seen milking + In that dun glen yonder, + Without dog, without man, + Without woman, without gillie, + But one man; and he hoary." + +Then the woman knew that it was a fairy changeling she was carrying, and +she flung down the child and the plaid, and ran home, where her own baby +lay smiling in the cradle. + +A tailor went to a farm-house to work, and just as he was going in, +somebody put into his hands a child of a month old, which a little lady +dressed in green seemed to be waiting to receive. The tailor ran home +and gave the child to his wife. When he got back to the farm-house he +found the farmer's child crying and yelping, and disturbing everybody. +It was a fairy changeling which the nurse had taken in, meaning to give +the farmer's own child to the fairy in exchange; but nobody knew this +but the tailor. When they were all gone out he began to talk to the +child. "Hae ye your pipes?" said the Tailor. "They're below my head," +said the Changeling. "Play me a spring," said the Tailor. Out sprang +the little man and played the bagpipes round the room. Then there was a +noise outside, and the Elf said, "Its my folk wanting me," and away he +went up the chimney; and then they fetched back the farmer's child from +the tailor's house. + +One more story: it is told by the Sutherland-shire folk. A small farmer +had a boy who was so cross that nothing could be done with him. One +day the farmer and his wife went out, and put the child to bed in the +kitchen; and they bid the farm lad to go and look at it now and then, +and to thrash out the straw in the barn. The lad went to look at the +child, and the Child said to him in a sharp voice, "What are you going +to do?" "Thrash out a pickle of straw," said the Lad, "lie still and +don't grin, like a good bairn." But the little Imp of out of bed, and +said, "Go east, Donald, and when ye come to the big brae (or brow of +the hill), rap three times, and when _they_ come, say ye are seeking +Johnnie's flail." Donald did so, and out came a little fairy man, and +gave him a flail. Then Johnnie took the flail, thrashed away at the +straw, finished it, sent the flail back, and went to bed again. When the +parents came back, Donald told them all about it; and so they took the +Imp out of the cradle, put it in a basket, and set the basket on the +fire. No sooner did the creature feel the fire than he vanished up the +chimney. Then there was a low crying noise at the door, and when they +opened it, a pretty little lad, whom the mother knew to be her own, +stood shivering outside. + +A few notes about West Highland giants must end this account of wonder +creatures in this region. There was a giant in Glen Eiti, a terrible +being, who comes into a wild strange story, too long to be told here. +He is described as having one hand only, coming out of the middle of his +chest, one leg coming out of his haunch, and one eye in the middle +of his face. And in the same story there is another giant called the +Fachan, and the story says, "Ugly was the make of the Fachan; there was +one hand out of the ridge of his chest, and one tuft out of the top of +his head; it were easier to take a mountain from the root than to +bend that tuft." Usually, the Highland giants were not such dreadful +creatures as this. Like giants in all stories, they were very stupid, +and were easily outwitted by cunning men. "The Gaelic giants (Mr. +Campbell says)[9] are very like those of Norse and German tales, +but they are much nearer to real men than the giants of Germany and +Scandinavia and Greece and Rome, who are almost, if not quite, equal to +the gods. Their world is generally, though not always, underground; it +has castles, and parks, and pasture, and all that is found above on the +earth. Gold, and silver, and copper abound in the giants' land, jewels +are seldom mentioned, but cattle, and horses, and spoil of dresses, and +arms, and armour, combs, and basins, apples, shields, bows, spears, and +horses are all to be gained by a fight with the giants. Still, now and +then a giant does some feat quite beyond the power of man, such as +a giant in Barra, who fished up a hero, boat and all, with his +fishing-rod, from a rock and threw him over his head, as little boys do +'cuddies' from the pier end. So the giants may be degraded gods, after +all." In the story of Connal, told by Kenneth MacLennan of Pool Ewe, +there is a giant who was beaten by the hero of the tale. Connal was the +son of King Cruachan, of Eirinn, and he set out on his adventures. He +met a giant who had a great treasure of silver and gold, in a cave at +the bottom of a rock, and the giant used to promise a bag of gold to +anybody who would allow himself to be let down in a creel or basket, +and send some of it up. Many people were lost in trying it, for when the +giant had let them down, and they had filled the creel, the giant used +to draw up the creel of gold, and then he would not let it down again, +and so those who had gone down for it were left to perish in the deep +cavern. Now Connal agreed to go down, and the giant served him in the +same way that he had done the rest, and Connal was left in the cave +among the dead men and the gold. Now the giant could not get anybody +else to go down, and as he wanted more gold, he let his own son down in +the creel, and gave him the sword of light, so that he might see his +way before him. When the young giant got into the cave, Connal took the +sword of light very quickly, and cut off the young giant's head, Then +Connal put gold into the bottom of the creel, and got in himself, and +covered himself over with gold, and gave a pull at the rope, and the +giant drew up the creel, and when he did not see his son, he threw the +creel over the back of his head; and Connal took the sword of light, +and cut off the giant's head, and went away home with the sword and the +gold. + +There was a King of Lochlin, who had three daughters, and three giants +stole them, and carried them down under the earth; and a wise man told +the King that the only way to get them back was to make a ship that +would sail over land or sea. So the King said that anybody who would +make such a ship should marry his eldest daughter. There was a widow who +had three sons, and the eldest of them said he would go into the forest +and cut wood, and make the ship; and his mother gave him a large bannock +(oat cake), and away he went. Then a Fairy came out of the river, and +asked for a bit of the bannock, but he would not give her a morsel; so +he began cutting the wood, but as fast as he cut them down, the trees +grew up again, and he went home sorrowful. Then the next brother did the +same, and he failed also. Then the youngest brother went, and he took a +little bannock, instead of a big one, and the Fairy came again, and he +gave her a share of the bannock; and she told him to meet her there in a +year and a day, and the ship should be ready. And it was ready, and the +youngest son sailed away in it. Then he came to a man who was drinking +up a river; and the youngest son hired him for a servant. After a time, +he found a man who was eating a whole ox, and he hired him too. Then he +saw another man, with his ear to the earth, and he said he was hearing +the grass grow; so he hired him also. Then they got to a great cave, and +the last man listened, and said it was where the three giants kept the +King's three daughters, and they went down into the cave, and up to the +house of the biggest giant. "Ha! ha!" said the Giant, "you are seeking +the King's daughter, but thou wilt not have her, unless thou hast a man +who will drink as much water as I." Then the river-drinker set to work, +and so did the giant, and before the man was half satisfied, the giant +burst. Then they went to where the second giant was. "Ho! ho!" said the +Giant, "thou art seeking the King's daughter, but thou wilt not get +her, if thou hast not a man who will eat as much flesh as I." Then +the ox-eater began, and so did the giant; but before the man was half +satisfied, the giant burst. Then they went on to the third Giant; +and the Giant said to the youngest son that he should have the King's +daughter if he would stay with him for a year and a day as a slave. Then +they sent up the King's three daughters, and the three men out of the +cave; and the youngest son stayed with the giant for a year and a day. +When the time was up the youngest son said, "Now I am going." Then the +Giant said, "I have an eagle that will take thee up;" and he put him on +the eagle's back, and fifteen oxen for the eagle to eat on her way up; +but before the eagle had got half way up she had eaten all the oxen, +and came back again. So the youngest son had to stay with the giant for +another year and a day. When the time was up, the Giant put him on the +eagle again, and thirty oxen to last her for food; but before she got to +the top she ate them all, and so went back again; and the young man had +to stay another year and a day with the giant. At the end of the third +year and a day, the Giant put him on the eagle's back a third time, and +gave her three score of oxen to eat; and just when they got to the mouth +of the cave, where the earth began, all the oxen were eaten, and the +eagle was going back again. But the young man cut a piece out of his +own thigh, and gave it to the eagle, and with one spring she was on the +surface of the earth. Then the Eagle said to him, "Any hard lot that +comes to thee, whistle, and I will be at thy side." Now the youngest son +went to the town where the King of Lochlin lived with the daughters he +had got back from the giants; and he hired himself to work at blowing +the bellows for a smith. And the King's oldest daughter ordered the +smith to make her a golden crown like that she had when she was with the +giant, or she would cut off his head. The bellows-blower said he would +do it. So the smith gave him the gold, and he shut himself up, and broke +the gold into splinters, and threw it out of the window, and people +picked it up. Then he whistled for the Eagle, and she came, and he +ordered her to fetch the gold crown that belonged to the biggest giant; +and the Eagle fetched it, and the smith took it to the King's daughter, +who was quite satisfied. Then the King's second daughter wanted a silver +crown like that she had when she was with the second giant; and the +King's youngest daughter wanted a copper crown, like that she had when +she was with the third Giant; and the Eagle fetched them both for the +young man, and the smith took them to the King's daughters. Then the +King asked the smith how he did all this; and the smith said it was his +bellows-blower who did it. So the King sent a coach and four horses for +the bellows-blower, and the servants took him, all dirty as he was, and +threw him into the coach like a dog. But on the way he called the eagle, +who took him out of the coach, and filled it with stones, and when the +King opened the door, the stones fell out upon him, and nearly killed +him; and then, the story says, "There was catching of the horse gillies, +and hanging them for giving such an affront to the King." Then the King +sent a second time, and these messengers also were very rude to the +bellows-blower, so he made the eagle fill the coach with dirt, which +fell about the King's ears, and the second set of servants were +punished. The third time the King sent his trusty servant, who was very +civil, and asked the bellows-blower to wash himself, and he did so, +and the eagle brought a gold and silver dress that had belonged to the +biggest giant, and when the King opened the coach door there was sitting +inside the very finest man he ever saw. And the young man told the King +all that had happened, and they gave him the King's eldest daughter for +his wife, and the wedding lasted twenty days and twenty nights. + +One story more, of how a Giant was outwitted by a maiden. It is told +in the island of Islay. There was a widow, who had three daughters, who +went out to seek their fortunes. The two elder ones did not want the +youngest, and they tied her in turns to a rock, a peat-stack, and a +tree, but she got loose and came after them. They got to the house of a +Giant, and had leave to stop for the night, and were put to bed with the +Giant's daughters. The Giant came home and said, "The smell of strange +girls is here," and he ordered his gillie to kill them; and the gillie +was to know them from the Giant's daughters by these having twists +of amber beads round their necks, and the others having twists of +horse-hair. Now Maol o Chliobain, the youngest of the widow's daughters, +heard this, and she changed the necklaces, and so the gillie came and +killed the Giant's daughters, and Maol o Chliobain took the golden cloth +that was on the bed, and ran away with her sisters. But the cloth was +an enchanted cloth, and it cried out to the Giant, who pursued them till +they came to a river, and then Maol plucked out a hair of her head, and +made a bridge of it; but the Giant could not get over; so he called out +to Maol, "And when wilt thou come again?" "I will come when my business +brings me," she said; and then he went home again. They got to a +farmer's house, and told him their history. Said the Farmer, who had +three sons, "I will give my eldest son to thy eldest sister; get for me +the fine comb of gold and the coarse comb of silver that the Giant has." +So she went and fetched the combs, and the Giant followed her till they +came to the river, which the Giant could not get over; so he went back +again. Then the farmer said he would marry his second son to the second +sister, if Maol would get him the sword of light that the Giant had. So +she went to the Giant's house, and got up into a tree that was over the +well; and when the Giant's gillie came to draw water, she came down and +pushed him into the well, and carried away the sword of light that he +had with him. Then the Giant followed her again, and again the river +stopped him; and he went back. Now the farmer said he would give his +youngest son to Maol o Chliobain herself, if she would bring him the +buck the Giant had. So she went, but when she had caught the buck, the +Giant caught her. And he said, "Thou least killed my three daughters, +and stolen my combs of gold and silver; what wouldst thou do to me if +I had done as much harm to thee as thou to me?" She said, "I would make +thee burst thyself with milk porridge, I would then put thee in a sack, +I would hang thee to the roof-tree, I would set fire under thee, and +I would lay on thee with clubs till thou shouldst fall as a faggot +of withered sticks on the floor." So the Giant made milk porridge and +forced her to drink it, and she lay down as if she were dead. Then the +Giant put her in a sack, and hung her to the roof tree, and he went away +to the forest to get wood to burn her, and he left his old mother to +watch till he came back. When the Giant was gone Maol o Chliobain began +to cry out, "I am in the light; I am in the city of gold." "Wilt thou +let me in?" said the Giant's mother. "I will not let thee in," said +Maol o Chliobain. Then the Giant's mother let the sack down, and Maol o +Chliobain got out, and she put into the sack the Giant's mother, and the +cat, and the calf, and the cream-dish; and then she took the buck and +went away. When the Giant came back he began beating the sack with +clubs, and his Mother cried out, "Tis I myself that am in it." "I know +that thyself is in it," said the Giant, and he laid on all the harder. +Then the sack fell down like a bundle of withered sticks, and the Giant +found that he had killed his mother. So he knew that Maol o Chliobain +had played him a trick, and he went after her, and got up to her just as +she leaped over the river. "Thou art over there, Maol o Chliobain" said +the Giant. "I am over," she said. "Thou killedst my three bald brown +daughters?" "I killed them, though it is hard for thee." "Thou stolest +my golden comb, and my silver comb?" "I stole them." "Thou killedst +my bald rough-skinned gillie?" "I killed him." "Thou stolest my glaive +(sword) of light?" "I stole it." "Thou killedst my mother?" "I killed +her, though it is hard for thee." "Thou stolest my buck?" "I stole it." +"When wilt thou come again?" "I will come when my business brings me." +"If thou wert over here, and I yonder," said the Giant, "what wouldst +thou do to follow me?" "I would kneel down," she said, "and I would +drink till I should dry the river." Then the poor foolish Giant knelt +down, and he drank till he burst; and then Maol o Chliobain went off +with the buck and married the youngest son of the farmer. + + + + +CHAPTER VI.--CONCLUSION: SOME POPULAR TALES EXPLAINED. + +This brings us towards the end--that is, to show how some of our own +familiar stories connect themselves with the old Aryan myths, and also +to show something of what they mean. There are four stories which we +know best--Cinderella, and Little Red Riding Hood, and Jack the Giant +Killer, and Jack and the Bean Stalk--and the last two of these belong +especially to English fairy lore. + +Now about the story of Cinderella. We saw something of her in the first +chapter: How she is Ushas, the Dawn Maiden of the Aryans, and the Aurora +of the Greeks; and how the Prince is the Sun, ever seeking to make +the Dawn his bride, and how the envious stepmother and sisters are the +Clouds and the Night, which strive to keep the Dawn and the Sun apart. +The story of Little Red Riding Hood, as we call her, or Little Red Cap, +as she is called in the German tales, also comes from the same source, +and refers to the Sun and the Night. You all know the story so well that +I need not repeat it: how Little Red Riding Hood goes with nice cakes +and a pat of butter to her poor old grandmother; how she meets on the +way with a wolf, and gets into talk with him, and tells him where she is +going; how the wolf runs off to the cottage to get there first, and eats +up the poor grandmother, and puts on her clothes, and lies down in her +bed; how Little Red Riding hood, knowing nothing of what the wicked +wolf has done, comes to the cottage, and gets ready to go to bed to her +grandmother, and how the story goes on in this way:-- + +"Grandmother," (says Little Red Riding Hood), "what great arms you have +got!" + +"That is to hug you the better, my dear." + +"Grandmother, what, great ears you have got!" + +"That is to hear you the better, my dear." + +"Grandmother, what great eyes you have got!" + +"That is to see you the better, my dear." + +"Grandmother, what a great mouth you have got!" + +"That is to eat you up!" cried the wicked wolf; and then he leaped out +of bed, and fell upon poor Little Red Riding Hood, and ate her up in a +moment. + +This is the English version of the story, and here it stops; but in the +German story there is another ending to it. After the wolf has eaten up +Little Red Riding Hood he lies down in bed again, and begins to +snore very loudly. A huntsman, who is going by, thinks it is the old +grandmother snoring, and he says, "How loudly the old woman snores; I +must see if she wants anything." So he stepped into the cottage, and +when he came to the bed he found the wolf lying in it. "What! do I find +you here, you old sinner?" cried the huntsman; and then, taking aim with +his gun, he shot the wolf quite dead. + +Now this ending helps us to see the full meaning of the story. One of +the fancies in the most ancient Aryan or Hindu stories was that there +was a great dragon that was trying to devour the sun, and to prevent him +from shining upon the earth and filling it with brightness and life and +beauty, and that Indra, the sun-god, killed the dragon. Now this is the +meaning of Little Red Riding Hood, as it is told in our nursery tales. +Little Red Riding Hood is the evening sun, which is always described as +red or golden; the old Grandmother is the earth, to whom the rays of the +sun bring warmth and comfort. The Wolf--which is a well-known figure for +the clouds and blackness of night--is the dragon in another form; first +he devours the grandmother, that is, he wraps the earth in thick clouds, +which the evening sun is not strong enough to pierce through. Then, with +the darkness of night he swallows up the evening sun itself, and all is +dark and desolate. Then, as in the German tale, the night-thunder and +the storm winds are represented by the loud snoring of the Wolf; and +then the Huntsman, the morning sun, comes in all his strength and +majesty, and chases away the night-clouds and kills the Wolf, and +revives old Grandmother Earth, and brings Little Red Riding Hood to +life again. Or another explanation may be that the Wolf is the dark and +dreary winter that kills the earth with frost, and hides the sun with +fog and mist; and then the Spring comes, with the huntsman, and drives +winter down to his ice-caves again, and brings the Earth and the Sun +back to life. Thus, you see, how closely the most ancient myth is +preserved in the nursery tale, and how full of beautiful and hopeful +meaning this is when we come to understand it. The same idea is repeated +in another story, that of "The Sleeping Beauty in the Wood," where the +Maiden is the Morning Dawn, and the young Prince, who awakens her with +a kiss, is the Sun which comes to release her from the long sleep of +wintry night. + +The germ of the story of "Jack and the Bean Stalk" is to be found in old +Hindu tales, in which the beans are used as the symbols of abundance, +or as meaning the moon, and in which the white cow is the clay and the +black cow is the night. There is also a Russian story in which a bean +falls upon the ground and grows up to the sky, and an old man, meaning +the sun, climbs up by it to heaven, and sees everything. This comes very +near the story of Jack, who sells his cow for a handful of beans, and +his mother scatters them in the garden, and throws her apron over her +head and weeps, thus figuring the Night and the Rain; and, shielded by +the night and watered by the rain, the bean grows up to the sky, and +Jack climbs to the Ogre's land, and carries off the bags of gold, and +the wonderful hen that lays a golden egg every day, and the golden harp +that plays tunes by itself. It is also possible that the bean-stalk +which grows from earth to heaven is a remembrance, brought by the +Norsemen, of the great tree, Ygdrassil, which, in the Norse mythology, +has its roots in hell and its top in heaven; and the evil Demons dwell +in the roots, and the earth is placed in the middle, and the Gods live +in the branches. And there is another explanation given, namely, that +"the Ogre in the land above the skies, who was once the All-father, +possessed three treasures: a harp which played of itself enchanting +music, bags of gold and diamonds, and a hen which daily laid a golden +egg. The harp is the wind, the bags are the clouds dropping the +sparkling rain, and the golden egg laid every day by the red hen is the +dawn-produced sun."[10] Thus, in the story of "Jack and the Bean Stalk" +we find repeated the same idea which appears in Northern and Eastern +fairy tales, and in Greek legends; and so we are carried back to the +ancient Hindu traditions, and to the myths of Nature-worship amongst the +old Aryan race. + +It is the same with the story of "Jack the Giant Killer," which also has +its connection with the legends of various countries and all ages, and +has also its inner meaning, drawn from the beliefs and traditions of the +ancient past. There is no need to tell you the adventures of Jack the +Giant Killer; how he kills the Cornish giant Cormoran by tumbling +him into a pit and striking him on the head with a pick-axe; how he +strangles Giant Blunderbore and his friend by throwing ropes over their +heads and drawing the nooses fast until they are choked; how he cheats +the Welsh giant by putting a block of wood into his own bed for the +giant to hammer at and by slipping the hasty-pudding into a leathern +bag, and then ripping it up, to induce the giant to do the same with his +own stomach, which he does, and so kills himself; or how he frightens +the giant with three heads, and so gets the coat of darkness, the cap of +knowledge, the shoes of swiftness, and the sword of sharpness, and uses +these to escape from other and more terrible masters, and to kill them; +and gets the duke's daughter for his wife, and lives honoured and happy +ever after. + +Now Jack the Giant Killer is really one of the very oldest and most +widely-known characters in Wonderland. He is the hero who, in all +countries and ages, fights with monsters and overcomes them; like Indra, +the ancient Hindu sun-god, whose thunderbolts slew the demons of drought +in the far East; or Perseus, who, in Greek story, delivers the maiden +from the sea-monster; or Odysseus, who tricks the giant Polyphemus, and +causes him to throw himself into the sea; or Thor, whose hammer beats +down the frost-giants of the North. The gifts bestowed upon Jack are +found in Tartar stories, in Hindu tales, in German legends, and in the +fables of Scandinavia. The cloak is the cloud cloak of Alberich, king +of the old Teutonic dwarfs, the cap is found in many tales of Fairyland, +the shoes are like the sandals of Hermes, the sword is like Arthur's +Excalibur, or like the sword forged for Sigurd, or that which was +made by the horse-smith, Velent, the original of Wayland Smith, of old +English legends. This sword was so sharp, that when Velent smote his +adversary it seemed only as if cold water had glided down him. "Shake +thyself," said Velent; and he shook himself, and fell dead in two +halves. The trick which Jack played upon the Welsh giant is related +in the legend of the god Thor and the giant Skrimner. The giant laid +himself down to sleep under an oak, and Thor struck him with his mighty +hammer. "Hath a leaf fallen upon me from the tree?" said the giant. Thor +struck him again on the forehead. "What is the matter," said Skrimner, +"hath an acorn fallen upon my head?" A third time Thor struck his +tremendous blow. Skrimner rubbed his cheek and said, "Methinks some moss +has fallen upon my face." The giant had done what Jack did: he put a +great rock upon the place where Thor supposed him to be sleeping, and +the rock received all the blows. The whole story probably means no +more than this: Jack the Giant Killer is the Wind and the Light which +disperses the mists and overthrows the cloud giants; and popular fancy, +ages ago, dressed him out as a person combating real giants of flesh and +blood, just as in all ages and all countries the forces of nature have +taken personal shape, and have given us these tales of miraculous gifts, +of great deeds done, and of monsters destroyed by men with the courage +and the strength of heroes. + +Now our task is done. We have seen that the Fairy Stories came from +Asia, where they were made, ages and ages ago, by a people who spread +themselves over our Western world, and formed the nations which dwell +in it, and brought their myths and legends with them; and we have seen, +too, how the ancient meanings are still to be found in the tales +that are put now into children's books, and are told by nurses at the +fireside. And we have seen something of the lessons they teach us, +and which are taught by all the famous tales of Wonderland; lessons of +kindness to the feeble and the old, and to birds, and beasts, and all +dumb creatures; lessons of courtesy, courage, and truth-speaking; and +above all, the first and noblest lesson believed in by those who were +the founders of our race, that God is very near to us, and is about us +always; and that now, as in all times, He helps and comforts those who +live good and honest lives, and do whatever duty lies clear before them. + + + + +FOOTNOTES: + + +[Footnote 1: Edward Clodd, _The Childhood of Religions: Embracing a + Simple Account of the Birth and Growth of Myths and + Legends_, p. 76-77. (1878)] + +[Footnote 2: Kingsley's _Heroes_, preface, p. xv.] + +[Footnote 3: _Oxford Essays:_ "Comparative Mythology," p. 69.] + +[Footnote 4: _Popular Tales from the Norse_, by George Webbe Dasent, D.C.L.] + +[Footnote 5: _Popular Titles of the West Highlands_. Orally collected, + with a Translation by J. F. Campbell. Edinburgh: Edmonton + and Douglas. 4 vols.] + +[Footnote 6: Campbell's _Popular Tales of the West Highlands_, i. 112.] + +[Footnote 7: _Old Deccan Days_. Miss and Sir Bartle Frere.] + +[Footnote 8: _Old Deccan Days_.] + +[Footnote 9: _Popular Tales of the West Highlands_, vol. i., Introduction, p. c.] + +[Footnote 10: Baring-Gould, _Myths of the Middle Ages._] + + + + + + + +End of the Project Gutenberg EBook of Fairy Tales; Their Origin and Meaning, by +John Thackray Bunce + +*** END OF THIS PROJECT GUTENBERG EBOOK FAIRY TALES *** + +***** This file should be named 8226.txt or 8226.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/2/2/8226/ + +Produced by David Deley + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License available with this file or online at + www.gutenberg.org/license. + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation information page at www.gutenberg.org + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at 809 +North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email +contact links and up to date contact information can be found at the +Foundation's web site and official page at www.gutenberg.org/contact + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit www.gutenberg.org/donate + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: www.gutenberg.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart was the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For forty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + |