Author of the Mythology of Ancient Greece and Italy; Histories of Greece, Rome, England, and India, The Crusaders, &c., &c.

[Pg iii]

A preface is to a book what a prologue is to a play—a usual, often agreeable, but by no means necessary precursor. It may therefore be altered or omitted at pleasure. I have at times exercised this right, and this is the third I have written for the present work.

In the first, after briefly stating what had given occasion to it, I gave the germs of the theory which I afterwards developed in the Tales and Popular Fictions. The second contained the following paragraph:—

"I never heard of any one who read it that was not pleased with it. It was translated into German as soon as it appeared, and was very favourably received. Goethe thought well of it. Dr. Jacob Grimm—perhaps the first authority on these matters in Europe—wrote me a letter commending it, and assuring me that even to him it offered something new; and I was one Christmas most agreeably surprised by the receipt of a letter from Vienna, from the celebrated orientalist, Jos Von Hammer, informing me that it had been the companion of a journey he had lately made to his native province of Styria, and had afforded much pleasure and information to himself and to some ladies of high rank and cultivated minds in that country. The initials at the end of the preface, he said, led him to suppose it was a work of mine. So far for the Continent. In this[Pg iv] country, when I mention the name of Robert Southey as that of one who has more than once expressed his decided approbation of this performance, I am sure I shall have said quite enough to satisfy any one that the work is not devoid of merit."

I could now add many names of distinguished persons who have been pleased with this work and its pendent, the Tales and Popular Fictions. I shall only mention that of the late Mr. Douce, who, very shortly before his death, on the occasion of the publication of this last work, called on me to assure me that "it was many, many years indeed, since he had read a book which had yielded him so much delight."

The contents of the work which gave such pleasure to this learned antiquary are as follows:—

Never, I am convinced, did any one enter on a literary career with more reluctance than I did when I found it to be my only resource—fortune being gone, ill health and delicacy of constitution excluding me from the learned professions,[Pg v] want of interest from every thing else. As I journeyed to the metropolis, I might have sung with the page whom Don Quixote met going a-soldiering:

for of all arts and professions in this country, that of literature is the least respected and the worst remunerated. There is something actually degrading in the expression "an author by trade," which I have seen used even of Southey, and that by one who did not mean to disparage him in the slightest degree. My advice to those who may read these pages is to shun literature, if not already blest with competence.

One of my earliest literary friends in London was T. Crofton Croker, who was then engaged in collecting materials for the Fairy Legends of the South of Ireland. He of course applied to his friends for aid and information; and I, having most leisure, and, I may add, most knowledge, was able to give him the greatest amount of assistance. My inquiries on the subject led to the writing of the present work, which was succeeded by the Mythology of Ancient Greece and Italy, and the Tales and Popular Fictions; so that, in effect, if Mr. Croker had not planned the Fairy Legends, these works, be their value what it may, would in all probability never have been written.

Writing and reading about Fairies some may deem to be the mark of a trifling turn of mind. On this subject I have given my ideas in the Conclusion; here I will only remind such critics, that as soon as this work was completed, I commenced, and wrote in the space of a few weeks, my Outlines of History; and whatever the faults of that work may be, no one has ever reckoned among them want of vigour in either thought or expression. It was also necessary, in order to write this work and its pendent, to be able to read, perhaps, as many as eighteen or twenty[Pg vi] different languages, dialects, and modes of orthography, and to employ different styles both in prose and verse. At all events, even if it were trifling, dulce est desipere in loco; and I shall never forget the happy hours it caused me, especially those spent over the black-letter pages of the French romances of chivalry, in the old reading-room of the British Museum.

Many years have elapsed since this work was first published. In that period much new matter has appeared in various works, especially in the valuable Deutsche Mythologie of Dr. Grimm. Hence it will be found to be greatly enlarged, particularly in the sections of England and France. I have also inserted much which want of space obliged me to omit in the former edition. In its present form, I am presumptuous enough to expect that it may live for many years, and be an authority on the subject of popular lore. The active industry of the Grimms, of Thiele, and others, had collected the popular traditions of various countries. I came then and gathered in the harvest, leaving little, I apprehend, but gleanings for future writers on this subject. The legends will probably fade fast away from the popular memory; it is not likely that any one will relate those which I have given over again; and it therefore seems more probable that this volume may in future be reprinted, with notes and additions. For human nature will ever remain unchanged; the love of gain and of material enjoyments, omnipotent as it appears to be at present, will never totally extinguish the higher and purer aspirations of mind; and there will always be those, however limited in number, who will desire to know how the former dwellers of earth thought, felt, and acted. For these mythology, as connected with religion and history, will always have attractions.

October, 1850.

Whatever errors have been discovered are corrected in this impression.

January, 1870.                            T. K.

[Pg vii]

[Pg 1]

According to a well-known law of our nature, effects suggest causes; and another law, perhaps equally general, impels us to ascribe to the actual and efficient cause the attribute of intelligence. The mind of the deepest philosopher is thus acted upon equally with that of the peasant or the savage; the only difference lies in the nature of the intelligent cause at which they respectively stop. The one pursues the chain of cause and effect, and traces out its various links till he arrives at the great intelligent cause of all, however he may designate him; the other, when unusual phenomena excite his attention, ascribes their production to the immediate agency of some of the inferior beings recognised by his legendary creed.

The action of this latter principle must forcibly strike the minds of those who disdain not to bestow a portion of their attention on the popular legends and traditions of different[Pg 2] countries. Every extraordinary appearance is found to have its extraordinary cause assigned; a cause always connected with the history or religion, ancient or modern, of the country, and not unfrequently varying with a change of faith.[1]

The noises and eruptions of Ætna and Stromboli were, in ancient times, ascribed to Typhon or Vulcan, and at this day the popular belief connects them with the infernal regions. The sounds resembling the clanking of chains, hammering of iron, and blowing of bellows, once to be heard in the island of Barrie, were made by the fiends whom Merlin had set to work to frame the wall of brass to surround Caermarthen.[2] The marks which natural causes have impressed on the solid and unyielding granite rock were produced, according to the popular creed, by the contact of the hero, the saint, or the god: masses of stone, resembling domestic implements in form, were the toys, or the corresponding implements of the heroes and giants of old. Grecian imagination ascribed to the galaxy or milky way an origin in the teeming breast of the queen of heaven: marks appeared in the petals of flowers on the occasion of a youth's or a hero's untimely death: the rose derived its present hue from the blood of Venus, as she hurried barefoot through the woods and lawns; while the professors of Islâm, less fancifully, refer the origin of this flower to the moisture that exuded from the sacred person of their prophet. Under a purer form of religion, the cruciform stripes which mark the back and shoulders of[Pg 3] the patient ass first appeared, according to the popular tradition, when the Son of God condescended to enter the Holy City, mounted on that animal; and a fish only to be found in the sea[3] stills bears the impress of the finger and thumb of the apostle, who drew him out of the waters of Lake Tiberias to take the tribute-money that lay in his mouth. The repetition of the voice among the hills is, in Norway and Sweden, ascribed to the Dwarfs mocking the human speaker, while the more elegant fancy of Greece gave birth to Echo, a nymph who pined for love, and who still fondly repeats the accents that she hears. The magic scenery occasionally presented on the waters of the Straits of Messina is produced by the power of the Fata Morgana; the gossamers that float through the haze of an autumnal morning, are woven by the ingenious dwarfs; the verdant circlets in the mead are traced beneath the light steps of the dancing elves; and St. Cuthbert forges and fashions the beads that bear his name, and lie scattered along the shore of Lindisfarne.[4]

In accordance with these laws, we find in most countries a popular belief in different classes of beings distinct from men, and from the higher orders of divinities. These beings are usually believed to inhabit, in the caverns of earth, or the depths of the waters, a region of their own. They generally excel mankind in power and in knowledge, and like them are subject to the inevitable laws of death, though after a more prolonged period of existence.

How these classes were first called into existence it is not easy to say; but if, as some assert, all the ancient systems of heathen religion were devised by philosophers for the instruction of rude tribes by appeals to their senses, we might suppose that the minds which peopled the skies with their thousands and tens of thousands of divinities gave birth also to the inhabitants of the field and flood, and that the numerous tales of their exploits and adventures are the production of poetic fiction or rude invention. It may[Pg 4] further be observed, that not unfrequently a change of religious faith has invested with dark and malignant attributes beings once the objects of love, confidence, and veneration.[5]

It is not our intention in the following pages to treat of the awful or lovely deities of Olympus, Valhalla, or Merû. Our subject is less aspiring; and we confine ourselves to those beings who are our fellow-inhabitants of earth, whose manners we aim to describe, and whose deeds we propose to record. We write of Fairies, Fays, Elves, aut alio quo nomine gaudent.

Like every other word in extensive use, whose derivation is not historically certain, the word Fairy has obtained various and opposite etymons. Meyric Casaubon, and those who like him deduce everything from a classic source, however unlikely, derive Fairy from Φηρ, a Homeric name of the Centaurs;[6] or think that fée, whence Fairy, is the last syllable of nympha. Sir W. Ouseley derives it from the Hebrew פאר (peër), to adorn; Skinner, from the Anglo-Saxon aan, to fare, to go; others from Feres, companions, or think that Fairy-folk is quasi Fair-folk. Finally, it has been queried if it be not Celtic.[7]

But no theory is so plausible, or is supported by such names, as that which deduces the English Fairy from the Persian Peri. It is said that the Paynim foe, whom the warriors of the Cross encountered in Palestine, spoke only Arabic; the alphabet of which language, it is well known, possesses no p, and therefore organically substitutes an f in such foreign words as contain the former letter; consequently Peri became, in the mouth of an Arab, Feri, whence the crusaders and pilgrims, who carried back to Europe the marvellous[Pg 5] tales of Asia, introduced into the West the Arabo-Persian word Fairy. It is further added, that the Morgain or Morgana, so celebrated in old romance, is Merjan Peri, equally celebrated all over the East.

All that is wanting to this so very plausible theory is something like proof, and some slight agreement with the ordinary rules of etymology. Had Feërie, or Fairy, originally signified the individual in the French and English, the only languages in which the word occurs, we might feel disposed to acquiesce in it. But they do not: and even if they did, how should we deduce from them the Italian Fata, and the Spanish Fada or Hada, (words which unquestionably stand for the same imaginary being,) unless on the principle by which Menage must have deduced Lutin from Lemur—the first letter being the same in both? As to the fair Merjan Peri (D'Herbelot calls her Merjan Banou[8]), we fancy a little too much importance has been attached to her. Her name, as far as we can learn, only occurs in the Cahermân Nâmeh, a Turkish romance, though perhaps translated from the Persian.

The foregoing etymologies, it is to be observed, are all the conjectures of English scholars; for the English is the only language in which the name of the individual, Fairy, has the canine letter to afford any foundation for them.

Leaving, then, these sports of fancy, we will discuss the true origin of the words used in the Romanic languages to express the being which we name Fairy of Romance. These are Faée, Fée, French; Fada, Provençal (whence Hada, Spanish); and Fata, Italian.

The root is evidently, we think, the Latin fatum. In the fourth century of our æra we find this word made plural, and even feminine, and used as the equivalent of Parcæ. On the reverse of a gold medal of the Emperor Diocletian are three female figures, with the legend Fatis victricibus; a cippus, found at Valencia in Spain, has on one of its sides[Pg 6] Fatis Q. Fabius ex voto, and on the other, three female figures, with the attributes of the Mœræ or Parcæ.[9] In this last place the gender is uncertain, but the figures would lead us to suppose it feminine. On the other hand, Ausonius[10] has tres Charites, tria Fata; and Procopius[11] names a building at the Roman Forum τα τρια φατα, adding ουτω γαρ ῥωμαιοι τας μοιρας νενομικασι καλειν. The Fatæ or Fata, then, being persons, and their name coinciding so exactly with the modern terms, and it being observed that the Mœræ were, at the birth of Meleager, just as the Fées were at that of Ogier le Danois, and other heroes of romance and tale, their identity has been at once asserted, and this is now, we believe, the most prevalent theory. To this it may be added, that in Gervase of Tilbury, and other writers of the thirteenth century, the Fada or Fée seems to be regarded as a being different from human kind.[12]

On the other hand, in a passage presently to be quoted from a celebrated old romance, we shall meet a definition of the word Fée, which expressly asserts that such a being was nothing more than a woman skilled in magic; and such, on examination, we shall find to have been all the Fées of the romances of chivalry and of the popular tales; in effect, that fée is a participle, and the words dame or femme is to be understood.

In the middle ages there was in use a Latin verb, fatare,[13] derived from fatum or fata, and signifying to enchant. This[Pg 7] verb was adopted by the Italian, Provençal[14] and Spanish languages; in French it became, according to the analogy of that tongue, faer, féer. Of this verb the past participle faé, fé; hence in the romances we continually meet with les chevaliers faés, les dames faées, Oberon la faé, le cheval étoit faé, la clef était fée, and such like. We have further, we think, demonstrated[15] that it was the practice of the Latin language to elide accented syllables, especially in the past participle of verbs of the first conjugation, and that this practice had been transmitted to the Italian, whence fatato-a would form fato-a, and una donna fatata might thus become una fata. Whether the same was the case in the Provençal we cannot affirm, as our knowledge of that dialect is very slight; but, judging from analogy, we would say it was, for in Spanish Hadada and Hada are synonymous. In the Neapolitan Pentamerone Fata and Maga are the same, and a Fata sends the heroine of it to a sister of hers, pure fatata.

Ariosto says of Medea—

The same poet, however, elsewhere says—

and,

which last, however, is not decisive. Bojardo also calls the water-nymphs Fate; and our old translators of the Classics named them fairies. From all this can only, we apprehend, be collected, that the ideas of the Italian poets, and others, were somewhat vague on the subject.

From the verb faer, féer, to enchant, illude, the French made a substantive faerie, féerie,[16] illusion, enchantment, the meaning of which was afterwards extended, particularly after it had been adopted into the English language.

We find the word Faerie, in fact, to be employed in four different senses, which we will now arrange and exemplify.

1. Illusion, enchantment.

Where we must observe, as Sir Walter Scott seems not to have been aware of it, that the four last substantives bear the same relation to each other as those in the two first verses do.

[Pg 9]

Mr. Ritson professes not to understand the meaning of faerie in this last passage. Mr. Ritson should, as Sir Hugh Evans says, have 'prayed his pible petter;' where, among other things that might have been of service to him, he would have learned that 'man walketh in a vain shew,' that 'all is vanity,' and that 'the fashion of this world passeth away;' and then he would have found no difficulty in comprehending the pious language of 'moral Gower,' in his allusion to the transitory and deceptive vanities of the world.

2. From the sense of illusion simply, the transition was easy to that of the land of illusions, the abode of the Faés, who produced them; and Faerie next came to signify the country of the Fays. Analogy also was here aiding; for as a Nonnerie was a place inhabited by Nonnes, a Jewerie a place inhabited by Jews, so a Faerie was naturally a place inhabited by Fays. Its termination, too, corresponded with a usual one in the names of countries: Tartarie, for instance, and 'the regne of Feminie.'

3. From the country the appellation passed to the inhabitants in their collective capacity, and the Faerie now signified the people of Fairy-land.[17]

[Pg 10]

4. Lastly, the word came to signify the individual denizen of Fairy-land, and was equally applied to the full-sized fairy knights and ladies of romance, and to the pygmy elves that haunt the woods and dells. At what precise period it got this its last, and subsequently most usual sense, we are unable to say positively; but it was probably posterior to Chaucer, in whom it never occurs, and certainly anterior to Spenser, to whom, however, it seems chiefly indebted for its future general currency.[18] It was employed during the sixteenth century[19] for the Fays of romance, and also, especially by translators, for the Elves, as corresponding to the Latin Nympha.

Hollingshed, bk. v. c. 14. Printed 1577.

Thus we have endeavoured to trace out the origin, and mark the progress of the word Fairy, through its varying significations, and trust that the subject will now appear placed in a clear and intelligible light.

After the appearance of the Faerie Queene, all distinctions were confounded, the name and attributes of the real Fays or Fairies of romance were completely transferred to the little beings who, according to the popular belief, made 'the green sour ringlets whereof the ewe not bites.' The change thus operated by the poets established itself firmly among the people; a strong proof, if this idea be correct, of the power of the poetry of a nation in altering the phraseology of even the lowest classes[20] of its society.

[Pg 12]

Shakspeare must be regarded as a principal agent in this revolution; yet even he uses Fairy once in the proper sense of Fay; a sense it seems to have nearly lost, till it was again brought into use by the translators of the French Contes des Fées in the last century.

And Milton speaks

Yet he elsewhere mentions the

Finally, Randolph, in his Amyntas, employs it, for perhaps the last time, in its second sense, Fairy-land:

We must not here omit to mention that the Germans, along with the French romances, early adopted the name of the Fées. They called them Feen and Feinen.[21] In the Tristram of Gottfried von Strazburg we are told that Duke Gylan had a syren-like little dog,

In the old German romance of Isotte and Blanscheflur, the hunter who sees Isotte asleep says, I doubt

[Pg 13]

Our subject naturally divides itself into two principal branches, corresponding to the different classes of beings to which the name Fairy has been applied. The first, beings of the human race, but endowed with powers beyond those usually allotted to men, whom we shall term Fays, or Fairies of romance. The second, those little beings of the popular creeds, whose descent we propose to trace from the cunning and ingenious Duergar or dwarfs of northern mythology, and whom we shall denominate Elves or popular Fairies.

It cannot be expected that our classifications should vie in accuracy and determinateness with those of natural science. The human imagination, of which these beings are the offspring, works not, at least that we can discover, like nature, by fixed and invariable laws; and it would be hard indeed to exact from the Fairy historian the rigid distinction of classes and orders which we expect from the botanist or chemist. The various species so run into and are confounded with one another; the actions and attributes of one kind are so frequently ascribed to another, that scarcely have we begun to erect our system, when we find the foundation crumbling under our feet. Indeed it could not well be otherwise, when we recollect that all these beings once formed parts of ancient and exploded systems of religion, and that it is chiefly in the traditions of the peasantry that their memorial has been preserved.

We will now proceed to consider the Fairies of romance; and as they are indebted, though not for their name, yet perhaps for some of their attributes, to the Peries of Persia, we will commence with that country. We will thence pursue our course through Arabia, till we arrive at the middle-age romance of Europe, and the gorgeous realms of Fairy-land; and thence, casting a glance at the Faerie Queene, advance to the mountains and forests of the North, there to trace the origin of the light-hearted, night-tripping elves.

[Pg 14]

Sadee.

The pure and simple religion of ancient Persia, originating, it is said, with a pastoral and hunting race among the lofty hills of Aderbijân, or, as others think, in the elevated plains of Bactria, in a region where light appears in all its splendour, took as its fundamental principle the opposition between light and darkness, and viewed that opposition as a conflict. Light was happiness; and the people of Irân, the land of light, were the favourites of Heaven; while those of Turân, the gloomy region beyond the mountains to the north, were its enemies. In the realms of supernal light sits enthroned Ormuzd, the first-born of beings; around him are the six Amshaspands, the twenty-eight Izeds, and the countless myriads of Ferohers.[23] In the opposite kingdom of darkness[Pg 15] Aherman is supreme, and his throne is encompassed by the six Arch-Deevs, and the numerous hosts of inferior Deevs. Between these rival powers ceaseless warfare prevails; but at the end the prince of darkness will be subdued, and peace and happiness prevail beneath the righteous sway of Ormuzd.

From this sublime system of religion probably arose the Peri-[24] or Fairy-system of modern Persia; and thus what was once taught by sages, and believed by monarchs, has shared the fate of everything human, and has sunk from its pristine rank to become the material and the machinery of poets and romancers. The wars waged by the fanatical successors of the Prophet, in which literature was confounded with idolatry, have deprived us of the means of judging of this system in its perfect form; and in what has been written respecting the Peries and their country since Persia has received the law of Mohammed, the admixture of the tenets and ideas of Islam is evidently perceptible. If, however, Orientalists be right in their interpretation of the name of Artaxerxes' queen, Parisatis, as Pari-zadeh[25] (Peri-born), the Peri must be coeval with the religion of Zoroaster.

The Peries and Deevs of the modern Persians answer to the good and evil Jinn of the Arabs, of whose origin and nature we shall presently give an account. The same Suleymans ruled over them as over the Jinn, and both alike were punished for disobedience. It is difficult to say which is the original; but when we recollect in how much higher a state of culture the Persians were than the Arabs, and how well this view accords with their ancient system of religion, we shall feel inclined to believe that the Arabs were the borrowers, and that by mingling with the Persian system ideas derived from the Jews, that one was formed by them which is now the common property of all Moslems.

In like manner we regard the mountains of Kâf, the abode alike of Jinn and of Peries and Deevs, as having belonged originally to Persian geography. The fullest account of it[Pg 16] appears in the Persian romance of Hatim Taï,[26] the hero of which often visited its regions. From this it would seem that this mountain-range was regarded as, like that of the ancient Greek cosmology, surrounding the flat circular earth like a ring, or rather like the bulwarks of a ship, outside of which flowed the ocean; while some Arab authorities make it to lie beyond, and to enclose the ocean as well as the earth.[27] It is said to be composed of green chrysolite, the reflection of which gives its greenish tint to the sky. According to some, its height is two thousand English miles.

Jinnestân is the common appellation of the whole of this ideal region. Its respective empires were divided into many kingdoms, containing numerous provinces and cities. Thus in the Peri-realms we meet with the luxuriant province of Shad-u-kâm (Pleasure and Delight), with its magnificent capital Juherabâd (Jewel-city), whose two kings solicited the aid of Cahermân against the Deevs,[28] and also the stately Amberabâd (Amber-city), and others equally splendid. The metropolis of the Deev-empire is named Ahermanabâd (Aherman's city); and imagination has lavished its stores in the description of the enchanted castle, palace, and gallery of the Deev monarch, Arzshenk.

The Deevs and Peries wage incessant war with each other. Like mankind, they are subject to death, but after a much longer period of existence; and, though far superior to man in power, they partake of his sentiments and passions.

We are told that when the Deevs in their wars make prisoners of the Peries, they shut them up in iron cages, and hang them from the tops of the highest trees, exposed to every gaze and to every chilling blast. Here their companions visit them, and bring them the choicest odours to feed on; for the ethereal Peri lives on perfume, which has moreover the property of repelling the cruel Deevs, whose malignant nature is impatient of fragrance.[29]

When the Peries are unable to withstand their foes, they[Pg 17] solicit the aid of some mortal hero. Enchanted arms and talismans enable him to cope with the gigantic Deevs, and he is conveyed to Jinnestân on the back of some strange and wonderful animal. His adventures in that country usually furnish a wide field for poetry and romance to expatiate in.

The most celebrated adventurer in Jinnestân was Tahmuras, surnamed Deev-bend (Deev-binder),[30] one of the ancient kings of Persia. The Peries sent him a splendid embassy, and the Deevs, who dreaded him, despatched another. Tahmuras, in doubt how to act, consults the wonderful bird Seemurgh,[31] who speaks all languages, and whose knowledge embraces futurity. She advises him to aid the Peries, warns him of the dangers he has to encounter, and discloses his proper line of action. She further offers to[Pg 18] convey him to Jinnestân, and plucks some feathers from her breast, with which the Persian monarch adorns his helmet.

Mounted on the Seemurgh, and bracing on his arm the potent buckler of Jân-ibn-Jân,[32] Tahmuras crosses the abyss impassable to unaided mortality. The vizier Imlân, who had headed the Deev embassy, deserting his original friends, had gone over to Tahmuras, and through the magic arts of the Deev, and his own daring valour, the Persian hero defeats the Deev-king Arzshenk. He next vanquishes a Deev still more fierce, named Demrush, who dwelt in a gloomy cavern, surrounded by piles of wealth plundered from the neighbouring realms of Persia and India. Here Tahmuras finds a fair captive, the Peri Merjân,[33] whom Demrush had carried off, and whom her brothers, Dâl Peri and Milân Shâh Peri, had long sought in vain. He chains the Deev in the centre of the mountain, and at the suit of Merjân hastens to attack another powerful Deev named Houndkonz; but here, alas! fortune deserts him, and, maugre his talismans and enchanted arms, the gallant Tahmuras falls beneath his foe.

The great Deev-bend, or conqueror of Deevs, of the Shâh-Nâmeh[34] is the illustrious Roostem. In the third of his Seven Tables or adventures, on his way to relieve the Shâh Ky-Caoos, whom the artifice of a Deev had led to Mazenderân, where he was in danger of perishing, he encounters in the dark of the night a Deev named Asdeev, who stole on him in a dragon's form as he slept. Twice the hero's steed, Reksh, awoke him, but each time the Deev vanished, and Roostem was near slaying his good steed for giving him a false alarm. The third time he saw the Deev and slew him after a fearful combat. He then pursued his way to the cleft in the mountain in which abode the great Deev Sefeed, or White Deev. The seventh Table brought him to where lay an army of the Deev Sefeed's Deevs, commanded by Arzshenk, whose head he struck off, and put his troops to flight. At length he reached the gloomy cavern of the Deev[Pg 19] Sefeed himself, whom he found asleep, and scorning the advantage he awoke him, and after a terrific combat deprived him also of life.

Many years after, when Ky-Khosroo sat on the throne, a wild ass of huge size, his skin like the sun, and a black stripe along his back, appeared among the royal herds and destroyed the horses. It was supposed to be the Deev Akvân, who was known to haunt an adjacent spring. Roostem went in quest of him; on the fourth day he found him and cast his noose at him, but the Deev vanished. He re-appeared; the hero shot at him, but he became again invisible. Roostem then let Reksh graze, and laid him to sleep by the fount. As he slept, Akvân came and flew up into the air with him; and when he awoke, he gave him his choice of being let fall on the mountains or the sea. Roostem secretly chose the latter, and to obtain it he pretended to have heard that he who was drowned never entered paradise. Akvân thereupon let him fall into the sea, from which he escaped, and returning to the fount, he there met and slew the Deev. Roostem's last encounter with Deevs was with Akvân's son, Berkhyas, and his army, when he went to deliver Peshen from the dry well in which he was confined by Afrasiâb. He slew him and two-thirds of his troops. 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 from his mouth, his eyes wells of blood, his hair bristling like needles, his height 140 ells, his breadth 17, pigeons nestling in his snaky locks. Akvân had had a head like an elephant.

In the Hindoo-Persian Bahar Danush (Garden of Knowledge) of Ynâyet-ûllah, written in India a.d. 1650,[35] we find the following tale of the Peries, which has a surprising resemblance to European legends hereafter to be noticed.[36]

[Pg 20]

The son of a merchant in a city of Hindostan, having been driven from his father's house on account of his undutiful conduct, assumed the garb of a Kalenderee or wandering Derweesh, and left his native town. On the first day of his travels, being overcome with fatigue before he reached any place of rest, he went off the high road and sat down at the foot of a tree by a piece of water: while he sat there, he saw at sunset four doves alight from a tree on the edge of the pond, and resuming their natural form (for they were Peries) take off their clothes and amuse themselves by bathing in the water. He immediately advanced softly, took up their garments, without being seen, and concealed them in the hollow of a tree, behind which he placed himself. The Peries when they came out of the water and missed their clothes were distressed beyond measure. They ran about on all sides looking for them, but in vain. At length, finding the young man and judging that he had possessed himself of them, they implored him to restore them. He would only consent on one condition, which was that one of them should become his wife. The Peries asserted that such a union was impossible between them whose bodies were formed of fire and a mortal who was composed of clay and water; but he persisted, and selected the one which was the youngest and handsomest. They were at last obliged to consent, and having endeavoured to console their sister, who shed copious floods of tears at the idea of parting with them and spending her days with one of the sons of Adam; and having received their garments, they took leave of her and flew away.

The young merchant then led home his fair bride and clad her magnificently; but he took care to bury her Peri-raiment in a secret place, that she might not be able to leave him. He made every effort to gain her affections, and at length succeeded in his object "she placed her foot in[Pg 21] the path of regard, and her head on the carpet of affection." She bore him children, and gradually began to take pleasure in the society of his female relatives and neighbours. All doubts of her affection now vanished from his mind, and he became assured of her love and attachment.

At the end of ten years the merchant became embarrassed in his circumstances, and he found it necessary to undertake a long voyage. He committed the Peri to the care of an aged matron in whom he had the greatest confidence, and to whom he revealed the secret of her real nature, and showed the spot where he had concealed her raiment. He then "placed the foot of departure in the stirrup of travel," and set out on his journey. The Peri was now overwhelmed with sorrow for his absence, or for some more secret cause, and continually uttered expressions of regret. The old woman sought to console her, assuring her that "the dark night of absence would soon come to an end, and the bright dawn of interview gleam from the horizon of divine bounty." One day when the Peri had bathed, and was drying her amber-scented tresses with a corner of her veil, the old woman burst out into expressions of admiration at her dazzling beauty. "Ah, nurse," replied she, "though you think my present charms great, yet had you seen me in my native raiment, you would have witnessed what beauty and grace the Divine Creator has bestowed upon Peries; for know that we are among the most finished portraits on the tablets of existence. If then thou desirest to behold the skill of the divine artist, and admire the wonders of creation, bring the robes which my husband has kept concealed, that I may wear them for an instant, and show thee my native beauty, the like of which no human eye, but my lord's, hath gazed upon."

The simple woman assented, and fetched the robes and presented them to the Peri. She put them on, and then, like a bird escaped from the cage, spread her wings, and, crying Farewell, soared to the sky and was seen no more. When the merchant returned from his voyage "and found no signs of the rose of enjoyment on the tree of hope, but the lamp of bliss extinguished in the chamber of felicity, he became as one Peri-stricken,[37] a recluse in the cell of madness.[Pg 22] Banished from the path of understanding, he remained lost to all the bounties of fortune and the useful purposes of life."

The Peri has been styled "the fairest creation of poetical imagination." No description can equal the beauty of the female Peri,[38] and the highest compliment a Persian poet can pay a lady is to liken her to one of these lovely aerial beings.[39] Thus Sâdee, in the lines prefixed to this section, declares that only the beauty of a Peri can be compared with that of the fair one he addresses; and more lately, Aboo Taleeb Khân says to Lady Elgin, as he is translated by M. von Hammer,[40]

Sir W. Ouseley is at a loss what to compare them to. They do not, he thinks, resemble the Angels, the Cherubim and Seraphim of the Hebrews, the Dæmons of the Platonists, or the Genii of the Romans; neither do they accord with the Houri of the Arabs. Still less do they agree with the Fairies of Shakspeare; for though fond of fragrance, and[Pg 23] living on that sweet essential food, we never find them employed in

or obliged

Neither is their stature ever represented so diminutive as to make key-holes pervious to their flight, or the bells of flowers their habitations. But Milton's sublime idea of a 'faery vision,' he thinks, corresponds more nearly with what the Persian poets have conceived of the Peries.

"I can venture to affirm," concludes Sir William gallantly, "that he will entertain a pretty just idea of a Persian Peri, who shall fix his eyes on the charms of a beloved and beautiful mistress."

If poetic imagination exhausted itself in portraying the beauty of the Peries, it was no less strenuous in heaping attributes of deformity on the Deevs. They may well vie in ugliness with the devils of our forefathers. "At Lahore, in the Mogul's palace," says William Finch, "are pictures of Dews, or Dives, intermixed in most ugly shapes, with long horns, staring eyes, shaggy hair, great fangs, ugly paws, long tails, with such horrible difformity and deformity, that I wonder the poor women are not frightened therewith."[41]

Such then is the Peri-system of the Mohammedan Persians, in which the influence of Islâm is clearly perceptible, the very names of their fabled country and its kings being Arabic. Had we it as it was before the Arabs forced their law on Persia, we should doubtless find it more consistent in all its parts, more light, fanciful, and etherial.

[Pg 24]

The Prophet is the centre round which every thing connected with Arabia revolves. The period preceding his birth is regarded and designated as the times of ignorance, and our knowledge of the ancient Arabian mythology comprises little more than he has been pleased to transmit to us. The Arabs, however, appear at no period of their history to have been a people addicted to fanciful invention. Their minds are acute and logical, and their poetry is that of the heart rather than of the fancy. They dwell with fondness on the joys and pains of love, and with enthusiasm describe the courage and daring deeds of warriors, or in moving strains pour forth the plaintive elegy; but for the description of gorgeous palaces and fragrant gardens, or for the wonders of magic, they are indebted chiefly to their Persian neighbours.[42]

What classes of beings the popular creed may have recognised before the establishment of Islâm we have no means of ascertaining.[43] The Suspended Poems, and Antar, give us little or no information; we only know that the tales of Persia were current among them, and were listened to with such avidity as to rouse the indignation of the Prophet. We must, therefore, quit the tents of the Bedoween, and the valleys of 'Araby the Blest,' and accompany the khaleefehs to their magnificent capital on the Tigris, whence emanated all that has thrown such a halo of splendour around the genius and language of Arabia. It is in this seat of empire that we must look to meet with the origin of the marvels of Arabian literature.

Transplanted to a rich and fertile soil, the sons of the[Pg 25] desert speedily abandoned their former simple mode of life; and the court of Bagdad equalled or surpassed in magnificence any thing that the East has ever witnessed. Genius, whatever its direction, was encouraged and rewarded, and the musician and the story-teller shared with the astronomer and historian the favour of the munificent khaleefehs. The tales which had amused the leisure of the Shahpoors and Yezdejirds were not disdained by the Haroons and Almansoors. The expert narrators altered them so as to accord with the new faith. And it was thus, probably, that the delightful Thousand and One Nights[44] were gradually produced and modified.

As the Genii or Jinn[45] are prominent actors in these tales, where they take the place of the Persian Peries and Deevs, we will here give some account of them.

According to Arabian writers, there is a species of beings named Jinn or Jân (Jinnee m., Jinniyeh f. sing.), which were created and occupied the earth several thousand years before Adam. A tradition from the Prophet says that they were formed of "smokeless fire," i.e. the fire of the wind Simoom. They were governed by a succession of forty, or, as others say, seventy-two monarchs, named Suleyman, the last of whom, called Jân-ibn-Jân, built the Pyramids of Egypt. Prophets were sent from time to time to instruct and admonish them; but on their continued disobedience, an army of angels appeared, who drove them from the earth to the regions of the islands, making many prisoners, and slaughtering many more. Among the prisoners, was a young Jinnee, named 'Azâzeel, or El-Hârith (afterwards called Iblees, from his despair), who grew up among the angels, and became at last their chief. When Adam was created, God commanded the angels to worship him; and they all obeyed except Iblees, who, for his disobedience, was turned into a Sheytân or Devil, and he became the father of the Sheytâns.[46]

[Pg 26]

The Jinn are not immortal; they are to survive mankind, but to die before the general resurrection. Even at present many of them are slain by other Jinn, or by men; but chiefly by shooting-stars hurled at them from Heaven. The fire of which they were created, circulates in their veins instead of blood, and when they receive a mortal wound, it bursts forth and consumes them to ashes. They eat and drink, and propagate their species. Sometimes they unite with human beings, and the offspring partakes of the nature of both parents. Some of the Jinn are obedient to the will of God, and believers in the Prophet, answering to the Peries of the Persians; others are like the Deevs, disobedient and malignant. Both kinds are divided into communities, and ruled over by princes. They have the power to make themselves visible and invisible at pleasure. They can assume the form of various animals, especially those of serpents, cats, and dogs. When they appear in the human form, that of the good Jinnee is usually of great beauty; that of the evil one, of hideous deformity, and sometimes of gigantic size.

When the Zôba'ah, a whirlwind that raises the sand in the form of a pillar of tremendous height, is seen sweeping over the desert, the Arabs, who believe it to be caused by the flight of an evil Jinnee, cry, Iron! Iron! (Hadeed! Hadeed!) or Iron! thou unlucky one! (Hadeed! yâ meshoom!) of which metal the Jinn are believed to have a great dread. Or else they cry, God is most great! (Allâhu akbar!) They do the same when they see a water-spout at sea; for they assign the same cause to its origin.[47]

The chief abode of the Jinn of both kinds is the Mountains of Kâf, already described. But they also are dispersed through the earth, and they occasionally take up their residence in baths, wells, latrinæ, ovens, and ruined houses.[Pg 27][48] They also frequent the sea and rivers, cross-roads, and market-places. They ascend at times to the confines of the lowest heaven, and by listening there to the conversation of the angels, they obtain some knowledge of futurity, which they impart to those men who, by means of talismans or magic arts, have been able to reduce them to obedience.[49]

The following are anecdotes of the Jinn, given by historians of eminence.[50]

It is related, says El-Kasweenee, by a certain narrator of traditions, that he descended into a valley with his sheep, and a wolf carried off a ewe from among them; and he arose and raised his voice, and cried, "O inhabitant of the valley!" whereupon he heard a voice saying, "O wolf, restore him his sheep!" and the wolf came with the ewe and left her, and departed.

Ben Shohnah relates, that in the year 456 of the Hejra, in the reign of Kaiem, the twenty-sixth khaleefeh of the house of Abbas, a report was raised in Bagdad, which immediately spread throughout the whole province of Irak, that some Turks being out hunting saw in the desert a black tent, beneath which there was a number of people of both sexes, who were beating their cheeks, and uttering loud cries, as is the custom in the East when any one is dead. Amidst their cries they heard these words—The great king of the Jinn is dead, woe to this country! and then there came out a great troop of women, followed by a number of other rabble, who proceeded to a neighbouring cemetery, still beating themselves in token of grief and mourning.

The celebrated historian Ebn Athir relates, that when he was at Mosul on the Tigris, in the year 600 of the Hejra, there was in that country an epidemic disease of the throat; and it was said that a woman, of the race of the Jinn, having lost her son, all those who did not condole with her on account of his death were attacked with that disease; so that to be cured of it men and women assembled, and with all their strength cried out, O mother of Ankood, excuse us! Ankood is dead, and we did not mind it!

[Pg 28]

Few will now endeavour to trace romantic and marvellous fiction to any individual source. An extensive survey of the regions of fancy and their productions will incline us rather to consider the mental powers of man as having an uniform operation under every sky, and under every form of political existence, and to acknowledge that identity of invention is not more to be wondered at than identity of action. It is strange how limited the powers of the imagination are. Without due consideration of the subject, it might be imagined that her stores of materials and powers of combination are boundless; yet reflection, however slight, will convince us that here also 'there is nothing new,' and charges of plagiarism will in the majority of cases be justly suspected to be devoid of foundation. The finest poetical expressions and similes of occidental literature meet us when we turn our attention to the East, and a striking analogy pervades the tales and fictions of every region. The reason is, the materials presented to the inventive faculties are scanty. The power of combination is therefore limited to a narrow compass, and similar combinations must hence frequently occur.

Yet still there is a high degree of probability in the supposition of the luxuriant fictions of the East having through Spain and Syria operated on European fancy. The poetry and romance of the middle ages are notoriously richer in detail, and more gorgeous in invention, than the[Pg 29] more correct and chaste strains of Greece and Latium; the island of Calypso, for example, is in beauty and variety left far behind by the retreats of the fairies of romance. Whence arises this difference? No doubt

that a degree of pomp and splendour met the eye of the minstrel and romancer on which the bards of the simple republics of ancient times had never gazed, and this might account for the difference between the poetry of ancient and of middle-age Europe. Yet, notwithstanding, we discover such an Orientalism in the latter as would induce us to acquiesce in the hypothesis of the fictions and the manner of the East having been early transmitted to the West; and it is highly probable that along with more splendid habits of life entered a more lavish use of the gorgeous stores laid open to the plastic powers of fiction. The tales of Arabia were undoubtedly known in Europe from a very early period. The romance of Cleomades and Claremonde, which was written in the thirteenth century,[51] not merely resembles, but actually is the story of the Enchanted Horse in the Thousand and One Nights. Another tale in the same collection, The two Sisters who envied their younger Sister, may be found in Straparola, and is also a popular story in Germany; and in the Pentamerone and other collections of tales published long before the appearance of M. Galland's translation of the Eastern ones, numerous traces of an oriental origin may be discerned. The principal routes they came by may also be easily shown. The necessities of commerce and the pilgrimage to Mecca occasioned a constant intercourse between the Moors of Spain and their fellow-sectaries of the East; and the Venetians, who were the owners of Candia, carried on an extensive trade with Syria and Egypt. It is worthy of notice, that the Notti Piacevoli of Straparola were first[Pg 30] published in Venice, and that Basile, the author of the Pentamerone, spent his youth in Candia, and was afterwards a long time at Venice. Lastly, pilgrims were notorious narrators of marvels, and each, as he visited the Holy Land, was anxious to store his memory with those riches, the diffusal of which procured him attention and hospitality at home.

We think, therefore, that European romance may be indebted, though not for the name, yet for some of the attributes and exploits of its fairies to Asia. This is more especially the case with the romances composed or turned into prose in the fourteenth, fifteenth, and sixteenth centuries; for in the earlier ones the Fairy Mythology is much more sparingly introduced.

But beside the classic and oriental prototypes of its fairies, romance may have had an additional one in the original mythology of the Celtic tribes, of which a being very nearly allied to the fay of romance appears to have formed a part. Such were the damoiselles who bestowed their favours upon Lanval and Graelent. This subject shall, however, be more fully considered under the head of Brittany.

Romances of chivalry, it is well known, may be divided into three principal classes; those of Arthur and his Round Table, of Charlemagne and his Paladins, and those of Amadis and Palmerin, and their descendants and kindred. In the first, with the exception of Isaie le Triste, which appears to be a work of the fifteenth century, the fairies appear but seldom; the second exhibits them in all their brilliancy and power; in the third, which all belong to the literature of Spain, the name at least does not occur, but the enchantress Urganda la Desconecida seems equal in power to La Dame du Lac, in the romance of Lancelot du Lac.[52]

Among the incidents of the fine old romance just alluded to,[53] is narrated the death of King Ban, occasioned by grief at the sight of his castle taken and in flames through the treachery of his seneschal. His afflicted queen had left her[Pg 31] new-born infant on the margin of a lake, while she went to soothe the last moments of the expiring monarch. On her return, she finds her babe in the arms of a beautiful lady. She entreats her pathetically to restore the orphan babe; but, without heeding her entreaties, or even uttering a single word, she moves to the edge of the lake, into which she plunges and disappears with the child. The lady was the celebrated Dame du Lac: the child was Lancelot, afterwards styled Du Lac. The name of the lady was Vivienne, and she had dwelt "en la marche de la petite Bretaigne." Merlin the demon-born, the renowned enchanter, became enamoured of her, and taught her a portion of his art; and the ill-return she made is well known in the annals of female treachery.[54] In consequence of the knowledge thus acquired she became a fairy; for the author informs us that "the damsel who carried Lancelot to the lake was a fay, and in those times all those women were called fays who had to do with enchantments and charms—and there were many of them then, principally in Great Britain—and knew the power and virtues of words, of stones, and of herbs, by which they were kept in youth and in beauty, and in great riches, as they devised."[55]

The lake was a feerie, an illusion raised by the art which the devil had taught Merlin, and Merlin the lady. The[Pg 32] romance says: "The lady who reared him conversed only in the forest, and dwelt on the summit of a hill, which was much lower than that on which King Ban had died. In this place, where it seemed that the wood was large and deep, the lady had many fair houses, and very rich; and in the plain beneath there was a gentle little river well-stored with fish; and this place was so secret and so concealed, that right difficult was it for any one to find, for the semblance of the said lake covered it so that it could not be perceived."[56]

When her young protégé had gone through his course of knightly education, she took him to King Arthur's court, and presented him there; and his subsequent history is well known.

In the romance of Maugis d'Aygremont et de Vivian son Frère, when Tapinel and the female slave had stolen the two children of Duke Bevis of Aygremont, the former sold to the wife of Sorgalant the child which he had taken, whose name was Esclarmonde, and who was about fifteen years of age, and was "plus belle et plus blanche qu'une fée." The slave having laid herself to rest under a white-thorn (aube-spine), was devoured by a lion and a leopard, who killed one another in their dispute for the infant. "And the babe lay under the thorn, and cried loudly, during which it came to pass that Oriande la Fée, who abode at Rosefleur with four other fays, came straight to this thorn; for every time she passed by there she used to repose under that white-thorn. She got down, and hearing the child cry, she came that way and looked at him, and said, 'By the god in whom we believe, this child here is lying badly (mal gist), and this shall be his name;' and from that time he was always called Maugis."

Oriande la Fée brought the child home with her and her[Pg 33] damsels; and having examined him, and found, by a precious ring that was in his ear, that he was of noble lineage, "she prayed our Lord that he would be pleased of his grace to make known his origin (nation)." When she had finished her prayer, she sent for her nephew Espiet, "who was a dwarf, and was not more than three feet high, and had his hair yellow as fine gold, and looked like a child of seven years, but he was more than a hundred; and he was one of the falsest knaves in the world, and knew every kind of enchantment." Espiet informed her whose child he was; and Oriande, having prayed to our Lord to preserve the child, took him with her to her castle of Rosefleur, where she had him baptised and named Maugis. She and her damsels reared him with great tenderness; and when he was old enough she put him under the care of her brother Baudris, "who knew all the arts of magic and necromancy, and was of the age of a hundred years;" and he taught what he knew to Maugis.

When Maugis was grown a man, the Fay Oriande clad him in arms, and he became her ami; and she loved him "de si grand amour qu'elle doute fort qu'il ne se departe d'avecques elle."

Maugis shortly afterwards achieved the adventure of gaining the enchanted horse Bayard, in the isle of Boucaut. Of Bayard it is said, when Maugis spoke to him, "Bayard estoit feyé, si entendoit aussi bien Maugis comme s'il (Bayard) eust parlé." On his return from the island, Maugis conquers and slays the Saracen admiral Anthenor, who had come to win the lands and castle of Oriande, and gains the sword Flamberge (Floberge), which, together with Bayard, he afterwards gave to his cousin Renaud.

In Perceforest, Sebille la Dame du Lac, whose castle was surrounded by a river on which lay so dense a fog that no one could see across the water, though not called so, was evidently a fay. The fortnight that Alexander the Great and Floridas abode with her, to be cured of their wounds, seemed to them but as one night. During that night, "la dame demoura enceinte du roy dung filz, dont de ce lignage yssit le roi Artus."[57]

[Pg 34]

In the same romance[58] we are told that "en lysle de Zellande jadis fut demourante une faee qui estoit appellee Morgane." This Morgane was very intimate with "ung esperit (named Zephir) qui repairoit es lieux acquatiques, mais jamais nestoit veu que de nuyt." Zephir had been in the habit of repairing to Morgane la Faee from her youth up, "car elle estoit malicieuse et subtille et tousjours avoit moult desire a aucunement sçavoir des enchantemens et des conjurations." He had committed to her charge the young Passelyon and his cousin Bennucq, to be brought up, and Passelyon was detected in an intrigue with the young Morgane, daughter of the fay. The various adventures of this amorous youth form one of the most interesting portions of the romance.

In Tristan de Leonois,[59] king Meliadus, the father of Tristan, is drawn to a chase par mal engin et negromance of a fairy who was in love with him, and carries him off, and from whose thraldom he was only released by the power of the great enchanter Merlin.

In Parthenopex of Blois,[60] the beautiful fairy Melior, whose magic bark carries the knight to her secret island, is daughter to the emperor of Greece.

In no romance whatever is the fairy machinery more pleasingly displayed than in Sir Launfal, a metrical romance, composed[61] by Thomas Chestre, in the reign of Henry VI.

Before, however, we give the analysis of this poem, which will be followed by that of another, and by our own imitations of this kind of verse, we will take leave to offer some observations on a subject that seems to us to be in general[Pg 35] but little understood, namely, the structure of our old English verse, and the proper mode of reading it.

Our forefathers, like their Gotho-German kindred, regulated their verse by the number of accents, not of syllables. The foot, therefore, as we term it, might consist of one, two, three, or even four syllables, provided it had only one strongly marked accent. Further, the accent of a word might be varied, chiefly by throwing it on the last syllable, as natúre for náture, honoúr for hónour, etc. (the Italians, by the way, throw it back when two accents come into collision, as, Il Pástor Fido[62]); they also sounded what the French call the feminine e of their words, as, In oldè dayès of the King Artoúr; and so well known seems this practice to have been, that the copyists did not always write this e, relying on the skill of the reader to supply it.[63] There was only one restriction, namely, that it was never to come before a vowel, unless where there was a pause. In this way the poetry of the middle ages was just as regular as that of the present day; and Chaucer, when properly read, is fully as harmonious as Pope. But the editors of our ancient poems, with the exception of Tyrwhitt, seem to have been ignorant or regardless of this principle; and in the Canterbury Tales alone is the verse properly arranged.

We will now proceed to the analysis of the romance of Sir Launfal.

Sir Launfal was one of the knights of Arthur, who loved him well, and made him his steward. But when Arthur married the beautiful but frail Gwennere, daughter of Ryon, king of Ireland, Launfal and other virtuous knights manifested their dissatisfaction when she came to court. The queen was aware of this, and, at the first entertainment given by the king,

[Pg 36]

Launfal, under the feigned pretext of the illness of his father, takes leave of the king, and retires to Karlyoun, where he lives in great poverty. Having obtained the loan of a horse, one holyday, he rode into a fair forest, where, overcome by the heat, he lay down under the shade of a tree, and meditated on his wretched state. In this situation he is attracted by the approach of two fair damsels splendidly arrayed.

They greet him courteously in return, and invite him to visit their mistress, whose pavilion is at hand. Sir Launfal complies with the invitation, and they proceed to where the pavilion lies. Nothing could exceed this pavilion in magnificence. It was surmounted by an erne or eagle, adorned with precious stones so rich, that the poet declares, and we believe, that neither Alexander nor Arthur possessed "none swiche jewel."

The beauty of dame Tryamour was beyond conception.

This lovely dame bestows her heart on Sir Launfal, on condition of his fidelity. As marks of her affection, she gives him a never-failing purse and many other valuable presents, and dismisses him next morning with the assurance, that whenever he wished to see her, his wish would be gratified on withdrawing into a private room, where she would instantly be with him. This information is accompanied with a charge of profound secrecy on the subject of their loves.

The knight returns to court, and astonishes every one by his riches and his munificence. He continues happy in the love of the fair Tryamour, until an untoward adventure interrupts his bliss. One day the queen beholds him dancing, with other knights, before her tower, and, inspired with a sudden affection, makes amorous advances to the knight. These passages of love are received on his part with an indignant repulse, accompanied by a declaration more enthusiastic than politic or courteous, that his heart was given to a dame, the foulest of whose maidens surpassed the queen in beauty. The offence thus given naturally effected an entire conversion in the queen's sentiments; and, when Arthur returned from hunting, like Potiphar's wife, she charges Launfal with attempting her honour. The charge is credited, and the unhappy knight condemned to be burned alive, unless he shall, against a certain day, produce that peerless beauty. The fatal day arrives; the queen is urgent for the execution of the sentence, when ten fair damsels, splendidly arrayed, and mounted on white palfreys, are descried advancing toward the palace. They announce the approach of their mistress, who soon appears, and by her beauty justifies the assertion of her knight. Sir Launfal is instantly set at liberty, and, vaulting on the courser his mistress had bestowed on him, and which was held at hand by his squire, he follows her out of the town.

No romance is of more importance to the present subject than the charming Huon de Bordeaux.[68] Generally known, as the story should be, through Wieland's poem and Mr. Sotheby's translation, we trust that we shall be excused for giving some passages from the original French romance, as Le petit roy Oberon appears to form a kind of connecting link between the fairies of romance and the Elves or Dwarfs of the Teutonic nations. When we come to Germany it will be our endeavour to show how the older part of Huon de Bordeaux has been taken from the story of Otnit in the Heldenbuch, where the dwarf king Elberich performs[Pg 39] nearly the same services to Otnit that Oberon does to Huon, and that, in fact, the name Oberon is only Elberich slightly altered.[69]

Huon, our readers must know, encounters in Syria an old follower of his family named Gerasmes; and when consulting with him on the way to Babylon he is informed by him that there are two roads to that city, the one long and safe, the other short and dangerous, leading through a wood, "which is sixteen leagues long, but is so full of Fairie and strange things that few people pass there without being lost or stopt, because therewithin dwelleth a king, Oberon the Fay. He is but three feet in height; he is all humpy; but he hath an angelic face; there is no mortal man who should see him who would not take pleasure in looking at him, he hath so fair a face. Now you will hardly have entered the wood, if you are minded to pass that way, when he will find how to speak to you, but of a surety if you speak to him, you are lost for evermore, without ever returning; nor will it lie in you, for if you pass through the wood, whether straightforwards or across it, you will always find him before you, and it will be impossible for you to escape at all without speaking to him, for his words are so pleasant to hear, that there is no living man who can escape him. And if so be that he should see that you are nowise inclined to speak to him, he will be passing wroth with you. For before you have left the wood he will cause it so to rain on you, to blow, to hail, and to make such right marvellous storms, thunder and lightning, that you will think the world is going to end. Then you will think that you see a great flowing river before you, wondrously black and deep; but know, sire, that right easily will you be able to go through it without wetting the feet of your horse, for it is nothing but a phantom and enchantments that the dwarf will make for you, because he wishes to have you with him, and if it so be that you keep[Pg 40] firm to your resolve, not to speak to him, you will be surely able to escape," etc.[70]

Huon for some time followed the sage advice of Gerasmes, and avoided Oberon le fayé. The storms of rain and thunder came on as predicted, the magic horn set them all dancing, and at last the knight determined to await and accost the dwarf.

"The Dwarf Fay came riding through the wood, and was clad in a robe so exceeding fine and rich, that it would be a marvel to relate it for the great and marvellous riches that were upon it; for so much was there of precious stones, that the great lustre that they cast was like unto the sun when he shineth full clear. And therewithal he bare a right fair bow in his fist, so rich that no one could value it, so fine it was; and the arrow that he bare was of such sort and manner, that there was no beast in the world that he wished to have, that it did not stop at that arrow. He had at his neck a rich horn, which was hung by two rich strings of fine gold."[71]

[Pg 41]

This horn was wrought by four Fairies, who had endowed it with its marvellous properties.

Oberon, on bringing Huon to speech, informed him that he was the son of Julius Cæsar, and the lady of the Hidden Island, afterwards called Cephalonia. This lady's first love had been Florimont of Albania, a charming young prince, but being obliged to part from him, she married, and had a son named Neptanebus, afterwards King of Egypt, who begot Alexander the Great, who afterwards put him to death. Seven hundred years later, Cæsar, on his way to Thessaly, was entertained in Cephalonia by the lady of the isle, and he loved her, for she told him he would defeat Pompey, and he became the father of Oberon. Many a noble prince and noble fairy were at the birth, but one Fairy was unhappily not invited, and the gift she gave was that he should not grow after his third year, but repenting, she gave him to be the most beautiful of nature's works. Other Fairies gave him the gift of penetrating the thoughts of men, and of transporting himself and others from place to place by a wish; and the faculty, by like easy means, of raising and removing castles, palaces, gardens, banquets, and such like. He further informed the knight, that he was king and lord of Mommur; and that when he should leave this world his seat was prepared in Paradise—for Oberon, like his prototype Elberich, was a veritable Christian.

When after a variety of adventures Oberon comes to Bordeaux to the aid of Huon, and effects a reconciliation between him and Charlemagne, he tells Huon that the time is at hand that he should leave this world and take the seat prepared for him in Paradise, "en faerie ne veux plus demeurer." He directs him to appear before him within four years in his city of Mommur, where he will crown him as his successor.

Here the story properly ends, but an addition of considerable magnitude has been made by a later hand, in which the story is carried on.

Many are the perils which Huon encounters before the period appointed by Oberon arrives. At length, however, he[Pg 42] and the fair Esclairmonde (the Rezia of Wieland) come to Mommur. Here, in despite of Arthur (who, with his sister Morgue la faée and a large train, arrives at court, and sets himself in opposition to the will of the monarch, but is reduced to order by Oberon's threat of turning him into a Luyton de Mer[72]), Huon is crowned king of all Faerie "tant du pais des Luytons comme des autres choses secretes reservées dire aux hommes." Arthur gets the kingdom of Bouquant, and that which Sybilla held of Oberon, and all the Faeries that were in the plains of Tartary. The good king Oberon then gave Huon his last instructions, recommending his officers and servants to him, and charging him to build an abbey before the city, in the mead which the dwarf had loved, and there to bury him. Then, falling asleep in death, a glorious troop of angels, scattering odours as they flew, conveyed his soul to Paradise.

Isaie le Triste is probably one of the latest romances, certainly posterior to Huon de Bordeaux, for the witty but deformed dwarf Tronc, who is so important a personage in it, is, we are told, Oberon, whom Destiny compelled to spend a certain period in that form. And we shall, as we have promised, prove Oberon to be the handsome dwarf-king Elberich. In Isaie the Faery ladies approach to the Fées of Perrault, and Madame D'Aulnoy. Here, as at the birth of Oberon and of Ogier le Danois, they interest themselves for the new-born child, and bestow their gifts upon it. The description in this romance of the manner in which the old hermit sees them occupied about the infant Isaie is very pleasing. It was most probably Fairies of this kind, and not the diminutive Elves, that Milton had in view when writing these lines:

[Pg 43]

The description of the Vergier des Fées in Isaie le Triste, and of the beautiful valley in which it was situated, may rival in richness and luxuriancy similar descriptions in Spenser and the Italian poets.[73]

We have now, we trust, abundantly proved our position of the Fairies of romance being, at least at the commencement, only 'human mortals,' endowed with superhuman powers, though we may perceive that, as the knowledge of Oriental fiction increased, the Fairies began more and more to assume the character of a distinct species. Our position will acquire additional strength when in the course of our inquiry we arrive at France and Italy.

Closely connected with the Fairies is the place of their abode, the region to which they convey the mortals whom they love, 'the happy lond of Faery.'

[Pg 44]

Among all nations the mixture of joy and pain, of exquisite delight and intense misery in the present state, has led the imagination to the conception of regions of unmixed bliss destined for the repose of the good after the toils of this life, and of climes where happiness prevails, the abode of beings superior to man. The imagination of the Hindoo paints his Swergas as 'profuse of bliss,' and all the joys of sense are collected into the Paradise of the Mussulman. The Persian lavished the riches of his fancy in raising the Cities of Jewels and of Amber that adorn the realms of Jinnestân; the romancer erected castles and palaces filled with knights and ladies in Avalon and in the land of Faerie; while the Hellenic bards, unused to pomp and glare, filled the Elysian Fields and the Island of the Blest with tepid gales and brilliant flowers. We shall quote without apology two beautiful passages from Homer and Pindar, that our readers may at one view satisfy themselves of the essential difference between classic and romantic imagination.

In Homer, Proteus tells Menelaus that, because he had had the honour of being the son-in-law of Zeus, he should not die in "horse-feeding Argos."

This passage is finely imitated by Pindar, and connected with that noble tone of pensive morality, so akin to the Oriental spirit, and by which the 'Dircæan Swan' is distinguished from all his fellows.

Lucretius has transferred these fortunate fields to the superior regions, to form the abode of his fainéans, gods; and Virgil has placed them, with additional poetic splendour, in the bosom of the earth.

Widely different from these calm and peaceful abodes of parted warriors are the Faeries of the minstrels and romancers. In their eyes, and in those of their auditors, nothing was beautiful or good divested of the pomp and pride of chivalry; and chivalry has, accordingly, entered deeply into the composition of their pictures of these ideal realms.

The Feeries of romance may be divided into three kinds: Avalon, placed in the ocean, like the Island of the Blest; those that, like the palace of Pari Banou, are within the earth; and, lastly, those that, like Oberon's domains, are situate 'in wilderness among the holtis hairy.'

Of the castle and isle of Avalon,[74] the abode of Arthur and Oberon, and Morgue la faye, the fullest description is to be[Pg 46] seen in the romance of Ogier le Danois, from which, as we know no sure quarter but the work itself to refer to for the part connected with the present subject, we will make some extracts.[75]

At the birth of Ogier several Fairies attended, who bestowed on him various gifts. Among them was Morgue la Faye, who gave him that he should be her lover and friend. Accordingly, when Ogier had long distinguished himself in love and war, and had attained his hundredth year, the affectionate Morgue thought it was time to withdraw him from the toils and dangers of mortal life, and transport him to the joys and the repose of the castle of Avalon. In pursuance of this design, Ogier and king Caraheu are attacked by a storm on their return from Jerusalem, and their vessels separated. The bark on which Ogier was "floated along the sea till it came near the castle of loadstone, which is called the castle of Avalon, which is not far on this side of the terrestrial paradise, whither were rapt in a flame of fire Enock and Helias; and where was Morgue la Faye, who at his birth had endowed him with great gifts, noble and virtuous."[76]

The vessel is wrecked against the rock; the provisions are divided among the crew, and it is agreed that every man, as his stock failed, should be thrown into the sea. Ogier's stock holds out longest, and he remains alone. He is nearly reduced to despair, when a voice from heaven cries to him: "God commandeth thee that, as soon as it is night, thou go unto a castle that thou wilt see shining, and pass from bark to bark till thou be in an isle which thou wilt find. And when thou wilt be in that isle thou wilt find a little path, and of what thou mayest see within be not dismayed at anything. And then Ogier looked, but he saw nothing."[77]

When night came, Ogier recommended himself to God,[Pg 47] and seeing the castle of loadstone all resplendent with light, he went from one to the other of the vessels that were wrecked there, and so got into the island where it was. On arriving at the gate he found it guarded by two fierce lions. He slew them and entered; and making his way into a hall, found a horse sitting at a table richly supplied. The courteous animal treats him with the utmost respect, and the starving hero makes a hearty supper. The horse then prevails on him to get on his back, and carries him into a splendid chamber, where Ogier sleeps that night. The name of this horse is Papillon, "who was a Luiton, and had been a great prince, but king Arthur conquered him, so he was condemned to be three hundred years a horse without speaking one single word, but after the three hundred years he was to have the crown of joy which they wore in Faerie."[78]

Next morning he cannot find Papillon, but on opening a door he meets a huge serpent, whom he also slays, and follows a little path which leads him into an orchard "tant bel et tant plaisant, que cestoit ung petit paradis a veoir." He plucks an apple from one of the trees and eats it, but is immediately afflicted by such violent sickness as to be put in fear of speedy death. He prepares himself for his fate, regretting "le bon pays de France, le roi Charlemaigne ... et principallement la bonne royne dangleterre, sa bonne espouse et vraie amie, ma dame Clarice, qui tant estoit belle et noble." While in this dolorous state, happening to turn to the east, he perceived "une moult belle dame, toute vestue de blanc, si bien et si richement aornee que cestoit ung grant triumphe que de la veoir."

Ogier, thinking it is the Virgin Mary, commences an Ave; but the lady tells him she is Morgue la Faye, who at his birth had kissed him, and retained him for her loyal amoureux, though forgotten by him. She places then on his finger a[Pg 48] ring, which removes all infirmity, and Ogier, a hundred years old, returns to the vigour and beauty of thirty. She now leads him to the castle of Avalon, where were her brother king Arthur, and Auberon, and Mallonbron, "ung luiton de mer."

"And when Morgue drew near to the said castle of Avalon, the Fays came to meet Ogier, singing the most melodiously that ever could be heard, so he entered into the hall to solace himself completely. There he saw several Fay ladies adorned and all crowned with crowns most sumptuously made, and very rich, and evermore they sung, danced, and led a right joyous life, without thinking of any evil thing whatever, but of taking their mundane pleasures."[79] Morgue here introduces the knight to Arthur, and she places on his head a crown rich and splendid beyond estimation, but which has the Lethean quality, that whoso wears it,

for Ogier instantly forgot country and friends. He had no thought whatever "ni de la dame Clarice, qui tant estoit belle et noble," nor of Guyon his brother, nor of his nephew Gauthier, "ne de creature vivante." His days now rolled on in never-ceasing pleasure. "Such joyous pastime did the Fay ladies make for him, that there is no creature in this world who could imagine or think it, for to hear them sing so sweetly it seemed to him actually that he was in Paradise; so the time passed from day to day, from week to week, in such sort that a year did not last a month to him."[80]

[Pg 49]

But Avalon was still on earth, and therefore its bliss was not unmixed. One day Arthur took Ogier aside, and informed him that Capalus, king of the Luitons, incessantly attacked the castle of Faerie with design to eject king Arthur from its dominion, and was accustomed to penetrate to the basse court, calling on Arthur to come out and engage him. Ogier asked permission to encounter this formidable personage, which Arthur willingly granted. No sooner, however, did Capalus see Ogier than he surrendered to him; and the knight had the satisfaction of leading him into the castle, and reconciling him to its inhabitants.

Two hundred years passed away in these delights, and seemed to Ogier but twenty: Charlemagne and all his lineage had failed, and even the race of Ogier was extinct, when the Paynims invaded France and Italy in vast numbers; and Morgue no longer thought herself justified in withholding Ogier from the defence of the faith. Accordingly, she one day took the Lethean crown from off his head: immediately all his old ideas rushed on his mind, and inflamed him with an ardent desire to revisit his country. The Fairy gave him a brand which was to be preserved from burning, for so long as it was unconsumed, so long should his life extend. She adds to her gift the horse Papillon and his comrade Benoist. "And when they were both mounted, all the ladies of the castle came to take leave of Ogier, by the command of king Arthur and of Morgue la Faye, and they sounded an aubade of instruments, the most melodious thing to hear that ever was listened to; then, when the aubade was finished, they sung with the voice so melodiously, that it was a thing so melodious that it seemed actually to Ogier that he was in Paradise. Again, when that was over, they sung with the instruments in such sweet concordance that it seemed rather to be a thing divine than mortal."[81] The[Pg 50] knight then took leave of all, and a cloud, enveloping him and his companion, raised them, and set them down by a fair fountain near Montpellier. Ogier displays his ancient prowess, routs the infidels, and on the death of the king is on the point of espousing the queen, when Morgue appears and takes him back to Avalon. Since then Ogier has never reappeared in this world.

Nowhere is a Faerie of the second kind so fully and circumstantially described as in the beautiful romance of Orfeo and Heurodis. There are, indeed, copious extracts from this poem in Sir Walter Scott's Essay on the Fairies of Popular Superstition; and we have no excuse to offer for repeating what is to be found in a work so universally diffused as the Minstrelsy of the Scottish Border, but that it is of absolute necessity for our purpose, and that romantic poetry is rarely unwelcome.

Orfeo and Heurodis were king and queen of Winchester. The queen happening one day to sleep under an ymp[82] tree in the palace orchard, surrounded by her attendants, had a dream, which she thus relates to the king:

The fairy-king orders her, under a dreadful penalty, to await him next morning under the ymp tree. Her husband and ten hundred knights stand in arms round the tree to protect her,

Orfeo in despair abandons his throne, and retires to the wilderness, where he solaces himself with his harp, charming with his melody the wild beasts, the inhabitants of the spot. Often while here,

Among the ladies he recognises his lost queen, and he determines to follow them, and attempt her rescue.

Orfeo makes his way into this palace, and so charms the king with his minstrelsy, that he gives him back his wife. They return to Winchester, and there reign, in peace and happiness.

Another instance of this kind of Feerie may be seen in Thomas the Rymer, but, restricted by our limits, we must omit it, and pass to the last kind.

Sir Thopas was written to ridicule the romancers; its incidents must therefore accord with theirs, and the Feerie in it in fact resembles those in Huon de Bordeaux. It has the farther merit of having suggested incidents to Spenser, and perhaps of having given the idea of a queen regnante of Fairy Land. Sir Thopas is chaste as Graelent.

He was therefore a suitable object for the love of a gentle elf-queen. So Sir Thopas one day "pricketh through a faire forest" till he is weary, and he then lies down to sleep on the grass, where he dreams of an elf-queen, and awakes, declaring

He determines to set out in quest of her.

The "gret giaunt" Sire Oliphaunt, however, informs him that

Owing to the fastidiousness of "mine hoste," we are unable to learn how Sir Thopas fared with the elf-queen, and we have probably lost a copious description of Fairy Land.

From the glimmering of the morning star of English poetry, the transition is natural to its meridian splendour, the reign of Elizabeth, and we will now make a few remarks on the poem of Spenser.

[Pg 55]

During the sixteenth century the study of classical literature, which opened a new field to imagination, and gave it a new impulse, was eagerly and vigorously pursued. A classic ardour was widely and extensively diffused. The compositions of that age incessantly imitate and allude to the beauties and incidents of the writings of ancient Greece and Rome.

Yet amid this diffusion of classic taste and knowledge, romance had by no means lost its influence. The black-letter pages of Lancelot du Lac, Perceforest, Mort d'Arthur, and the other romances of chivalry, were still listened to with solemn attention, when on winter-evenings the family of the good old knight or baron 'crowded round the ample fire,' to hear them made vocal, and probably no small degree of credence was given to the wonders they recorded. The passion for allegory, too, remained unabated. Fine moral webs were woven from the fragile threads of the Innamorato and the Furioso; and even Tasso was obliged, in compliance with the reigning taste, to extract an allegory from his divine poem; which Fairfax, when translating the Jerusalem, was careful to preserve. Spenser, therefore, when desirous of consecrating his genius to the celebration of the glories of the maiden reign, and the valiant warriors and grave statesmen who adorned it, had his materials ready prepared. Fairy-land, as described by the romancers, gave him[Pg 56] a scene; the knights and dames with whom it was peopled, actors; and its court, its manners, and usages, a facility of transferring thither whatever real events might suit his design.

It is not easy to say positively to what romance the poet was chiefly indebted for his Faery-land. We might, perhaps, venture to conjecture that his principal authority was Huon de Bordeaux, which had been translated some time before by Lord Berners, and from which it is most likely that Shakespeare took his Oberon, who was thus removed from the realms of romance, and brought back among his real kindred, the dwarfs or elves. Spenser, it is evident, was acquainted with this romance, for he says of Sir Guyon,

And here, if such a thing were to be heeded, the poet commits an anachronism in making Sir Huon, who slew the son of Charlemagne, a contemporary of Arthur.

Where "this delightful land of Faery" lies, it were as idle to seek as for Oberon's realm of Mommur, the island of Calypso, or the kingdom of Lilliput. Though it shadow forth England, it is distinct from it; for Cleopolis excels Troynovant in greatness and splendour, and Elfin, the first Fairy king, ruled over India and America. To the curious the poet says,

The idea of making a queen sole regnante of Fairy-land was the necessary result of the plan of making "the fayrest princesse under sky" view her "owne realmes in lond of faery." Yet there may have been sage authority for this settlement of the fairy throne. Some old romancers may have spoken only of a queen; and the gallant Sir Thopas[Pg 57] does not seem to apprehend that he is in pursuit of the wedded wife of another. This doughty champion's dream was evidently the original of Arthur's.

The names given by Spenser to these beings are Fays (Feés), Farys or Fairies, Elfes and Elfins, of which last words the former had been already employed by Chaucer, and in one passage it is difficult to say what class of beings is intended. Spenser's account of the origin of his Fairies is evidently mere invention, as nothing in the least resembling it is to be found in any preceding writer. It bears, indeed, some slight and distant analogy to that of the origin of the inhabitants of Jinnestân, as narrated by the Orientals. According to the usual practice of Spenser, it is mixed up with the fables of antiquity.

Sir Walter Scott remarks with justice (though his memory played him somewhat false on the occasion), that "the stealing of the Red Cross Knight while a child, is the only incident in the poem which approaches to the popular character of the Fairy." It is not exactly the only incident; but the only other, that of Arthegal, is a precisely parallel one:—

Sir Walter has been duly animadverted on for this dangerous error by the erudite Mr. Todd. It would be as little becoming as politic in us, treading, as we do, on ground where error ever hovers around us, to make any remark. Freedom from misconception and mistake, unfortunately, forms no privilege of our nature.

We must here observe, that Spenser was extremely injudicious in his selection of the circumstances by which he endeavoured to confound the two classes of Fairies. It was quite incongruous to style the progeny of the subjects of Gloriane a "base elfin brood," or themselves "false Fairies," especially when we recollect that such a being as Belphœbe whose

was born of a Fairie.

[Pg 59]

Our poet seems to have forgotten himself also in the Legend of Sir Calidore; for though the knight is a Faerie himself, and though such we are to suppose were all the native inhabitants of Faerie-land, yet to the "gentle flood" that tumbled down from Mount Acidale,

And a little farther, when Calidore gazes on the "hundred naked maidens lily white," that danced around the Graces, he wist not

The popular Elves, who dance their circlets on the green, were evidently here in Spenser's mind.[88]

It is now, we think, if not certain, at least highly probable, that the Fairy-land and the Fairies of Spenser are those of romance, to which the term Fairy properly belongs, and that it is without just reason that the title of his poem has been styled a misnomer.[89] After the appearance of his Faerie Queene, all distinction between the different species was rapidly lost, and Fairies became the established name of the popular Elves.

Here, then, we will take our leave of the potent ladies of romance, and join the Elves of the popular creed, tracing their descent from the Duergar of northern mythology, till we meet them enlivening the cottage fireside with the tales of their pranks and gambols.

[Pg 60]

The ancient religion of Scandinavia, and probably of the whole Gotho-German race, consisted, like all other systems devised by man, in personifications of the various powers of nature and faculties of mind. Of this system in its fulness and perfection we possess no record. It is only from the poems of the elder or poetic Edda,[90] from the narratives of the later or prose Edda and the various Sagas or histories written in the Icelandic language,[91] that we can obtain any knowledge of it.

The poetic or Sæmund's Edda was, as is generally believed, collected about the end of the eleventh or beginning of the twelfth century by an Icelander named Sæmund, and styled Hinns Fròda, or The Wise. It consists of a number of mythological and historical songs, the production of the ancient Scalds or poets, all, or the greater part, composed before the introduction of Christianity into the north. The measure of these venerable songs is alliterative rime, and they present not unfrequently poetic beauties of a high and striking character.[92]

[Pg 61]

The prose Edda is supposed to have been compiled in the thirteenth century by Snorro Sturleson, the celebrated historian of Norway. It is a history of the gods and their actions formed from the songs of the poetic Edda, and from other ancient poems, several stanzas of which are incorporated in it. Beside the preface and conclusion, it consists of two principal parts, the first consisting of the Gylfa-ginning (Gylfa's Deception), or Hárs Lygi (Hár's i. e. Odin's Fiction), and the Braga-rædur (Braga's Narrative), each of which is divided into several Dæmi-sagas or Illustrative Stories; and the second named the Kenningar or list of poetic names and periphrases.[93]

The Gylfa-ginning narrates that Gylfa king of Sweden, struck with the wisdom and power of the Æser,[94] as Odin and his followers were called, journeyed in the likeness of an old man, and under the assumed name of Ganglar, to Asgard their chief residence, to inquire into and fathom their wisdom. Aware of his design, the Æser by their magic art caused to arise before him a lofty and splendid palace, roofed with golden shields. At the gate he found a man who was throwing up and catching swords, seven of which were in the air at one time. This man inquires the name of the stranger, whom he leads into the palace, where Ganglar sees a number of persons drinking and playing, and three thrones, each set higher than the other. On the thrones sat Har (High), Jafnhar (Equal-high), and Thridi (Third). Ganglar asks if there is any one there wise and learned. Har replies that he will not depart in safety if he knows more than they.[95] Ganglar then commences his interrogations, which embrace a variety of recondite subjects, and extend from the creation to the end of all things. To each he receives a satisfactory reply. At the last reply Ganglar hears a loud[Pg 62] rush and noise: the magic illusion suddenly vanishes, and he finds himself alone on an extensive plain.

The Braga-rædur is the discourse of Braga to Ægir, the god of the sea, at the banquet of the Immortals. This part contains many tales of gods and heroes old, whose adventures had been sung by Skalds, of high renown and lofty genius.

Though both the Eddas were compiled by Christians, there appears to be very little reason for suspecting the compilers of having falsified or interpolated the mythology of their forefathers. Sæmund's Edda may be regarded as an Anthology of ancient Scandinavian poetry; and the author of the prose Edda (who it is plain did not always understand the true meaning of the tales he related) wrote it as a northern Pantheon and Gradus ad Parnassum, to supply poets with incidents, ornaments, and epithets. Fortunately they did so, or impenetrable darkness had involved the ancient religion of the Gothic stock!

Beside the Eddas, much information is to be derived from the various Sagas or northern histories. These Sagas, at times transmitting true historical events, at other times containing the wildest fictions of romance, preserve much valuable mythic lore, and the Ynglinga, Volsunga, Hervarar, and other Sagas, will furnish many important traits of northern mythology.

It is not intended here to attempt sounding the depths of Eddaic mythology, a subject so obscure, and concerning which so many and various opinions occur in the works of those who have occupied themselves with it. Suffice it to observe that it goes back to the most remote ages, and that two essential parts of it are the Alfar (Alfs or Elves) and the Duergar (Dwarfs), two classes of beings whose names continue to the present day in all the languages of the nations descended from the Gotho-German race.

"Our heathen forefathers," says Thorlacius,[96] "believed, like the Pythagoreans, and the farther back in antiquity the more firmly, that the whole world was filled with spirits of various kinds, to whom they ascribed in general the same nature and properties as the Greeks did to their Dæmons. These were divided into the Celestial and the Terrestrial,[Pg 63] from their places of abode. The former were, according to the ideas of those times, of a good and elevated nature, and of a friendly disposition toward men, whence they also received the name of White or Light Alfs or Spirits. The latter, on the contrary, who were classified after their abodes in air, sea, and earth, were not regarded in so favourable a light. It was believed that they, particularly the land ones, the δαιμονες επιχθονιοι of the Greeks, constantly and on all occasions sought to torment or injure mankind, and that they had their dwelling partly on the earth in great thick woods, whence came the name Skovtrolde[97] (Wood Trolls), or in other desert and lonely places, partly in and under the ground, or in rocks and hills; these last were called Bjerg-Trolde (Hill Trolls): to the first, on account of their different nature, was given the name of Dverge (Dwarfs), and Alve, whence the word Ellefolk, which is still in the Danish language. These Dæmons, particularly the underground ones, were called Svartálfar, that is Black Spirits, and inasmuch as they did mischief, Trolls."

This very nearly coincides with what is to be found in the Edda, except that there would appear to be some foundation for a distinction between the Dwarfs and the Dark Alfs.[98]

[Pg 64]

In the prose Edda, Ganglar inquires what other cities beside that in which the Nornir dwelt were by the Urdar fount, under the Ash Yggdrasil.[99] Hár replies,

"There are many fair cities there. There is the city which is called Alf-heim, where dwelleth the people that is called Liosálfar (Light Alfs). But the Döckálfar (Dark Alfs) dwell below under ground, and are unlike them in appearance, and still more unlike in actions. The Liosálfar are whiter than the sun in appearance, but the Döckálfar are blacker than pitch."[100]

The Nornir, the Parcæ, or Destinies of Scandinavian mythology, are closely connected with the Alfar.

"Many fair cities are there in Heaven," says Hár, "and the divine protection is over all. There standeth a city under the ash near the spring, and out of its halls came three maids, who are thus named, Udr, Verthandi, Skulld (Past, Present, Future). These maids shape the life of man. We call them Nornir. But there are many Nornir; those who come to each child that is born, to shape its life, are of the race of the gods; but others are of the race of the Alfs; and the third of the race of dwarfs. As is here expressed,

"Then," said Ganglar, "if the Nornir direct the future destiny of men, they shape it very unequally. Some have a good life and rich, but some have little wealth and praise, some long life, some short." "The good Nornir, and well descended," says Hár, "shape a good life; but as to those who meet with misfortune, it is caused by the malignant Nornir."

These Nornir bear a remarkable resemblance to the classical Parcæ and to the fairies of romance. They are all alike represented as assisting at the birth of eminent personages, as bestowing gifts either good or evil, and as foretelling the future fortune of the being that has just entered on existence.[101] This attribute of the fairies may have been derived from either the north or the south, but certainly these did not borrow from each other.

Of the origin of the word Alf nothing satisfactory is to be found. Some think it is akin to the Latin albus, white; others, to alpes, Alps, mountains. There is also supposed to be some mysterious connexion between it and the word Elf, or Elv, signifying water in the northern languages; an analogy which has been thought to correspond with that between the Latin Nympha and Lympha. Both relations, however, are perhaps rather fanciful than just. Of the derivation of Alf, as just observed, we know nothing certain,[102] and the original meaning of Nympha would appear to be a new-married woman,[103] and thence a marriageable young woman; and it was applied to the supposed inhabitants of the mountains, seas, and streams, on the same principle that the northern nations gave them the appellation of men and women, that is, from their imagined resemblance to the human form.

Whatever its origin, the word Alf has continued till the present day in all the Teutonic languages. The Danes have Elv, pl. Elve; the Swedes, Elf pl. Elfvar m. Elfvor f.; and the words Elf-dans and Elf-blæst, together with Olof and other proper names, are derived from them. The Germans call the nightmare Alp; and in their old poems we meet[Pg 66] with Elbe and Elbinne, and Elbisch occurs in them in the bad sense of elvish of Chaucer and our old romancers; and a number of proper names, such as Alprecht, Alphart, Alpinc, Alpwin,[104] were formed from it, undoubtedly before it got its present ill sense.[105] In the Anglo-Saxon, Æl, or Ælen, with its feminine and plural, frequently occurs. The Oreas, Naias, and Hamodryas of the Greeks and Romans are rendered in an Anglo-Saxon glossary by un-ælen, ǽ-ælen, and el-ælen.[106] Æl is a component part of the proper names Ælfred and Ælfric; and the author of the poem of Judith says that his heroine was Æl-eine (Elf-sheen), bright or fair as an elf. But of the character and acts of the elfs no traditions have been preserved in Anglo-Saxon literature. In the English language, Elf, Elves, and their derivatives are to be found in every period, from its first formation down to this present time.

These diminutive beings, dwelling in rocks and hills, and distinguished for their skill in metallurgy, seem to be peculiar to the Gotho-German mythology.[107] Perhaps the most probable account of them is, that they are personifications of[Pg 67] the subterraneous powers of nature; for it may be again observed, that all the parts of every ancient mythology are but personified powers, attributes, and moral qualities. The Edda thus describes their origin:—

"Then the gods sat on their seats, and held a council, and called to mind how the Duergar had become animated in the clay below in the earth, like maggots in flesh. The Duergar had been first created, and had taken life in Ymir's[108] flesh, and were maggots in it, and by the will of the gods they became partakers of human knowledge, and had the likeness of men, and yet they abode in the ground and in stones. Modsogner was the first of them, and then Dyrin."

The Duergar are described as being of low stature, with short legs and long arms, reaching almost down to the ground when they stand erect.[109] They are skilful and expert workmen in gold, silver, iron, and the other metals. They form many wonderful and extraordinary things for the Æser, and for mortal heroes, and the arms and armour that come from their forges are not to be paralleled. Yet the gift must be spontaneously bestowed, for misfortune attends those extorted from them by violence.[110]

In illustration of their character we bring forward the following narratives from the Edda and Sagas. The homely garb in which they are habited, will not, it is hoped, be displeasing to readers of taste. We give as exact a copy as we are able of the originals in all their rudeness. The tales are old, their date unknown, and they therefore demand respect. Yet it is difficult to suppress a smile at finding such familiar, nay almost vulgar terms[111] applied to the great supernal powers of nature, as occur in the following tale from the Edda.

[Pg 68]

Loki, the son of Laufeiar, had out of mischief cut off all the hair of Sif. When Thor found this out he seized Loki, and would have broken every bone in his body, only that he swore to get the Suartalfar to make for Sif hair of gold, which would grow like any other hair.

Loki then went to the Dwarfs that are called the sons of Ivallda. They first made the hair, which as soon as it was put on the head grew like natural hair; then the ship Skidbladni,[112] which always had the wind with it, wherever it would sail; and, thirdly, the spear Gugner, which always hit in battle.

Then Loki laid his head against the dwarf Brock, that his brother Eitri could not forge three such valuable things as these were. They went to the forge; Eitri set the swine-skin (bellows) to the fire, and bid his brother Brock to blow, and not to quit the fire till he should have taken out the things he had put into it.

And when he was gone out of the forge, and that Brock was blowing, there came a fly and settled upon his hand, and bit him; but he blew without stopping till the smith took the work out of the fire; and it was a boar, and its bristles were of gold.

He then put gold into the fire, and bid him not to stop blowing till he came back. He went away, and then the fly came and settled on his neck, and bit him more severely than before; but he blew on till the smith came back and took out of the fire the gold-ring which is called Drupner.[113]

Then he put iron into the fire, and bid him blow, and said[Pg 69] that if he stopped blowing all the work would be lost. The fly now settled between his eyes, and bit so hard that the blood ran into his eyes, so that he could not see; so when the bellows were down he caught at the fly in all haste, and tore off its wings; but then came the smith, and said that all that was in the fire had nearly been spoiled. He then took out of the fire the hammer Miölner,[114] gave all the things to his brother Brock, and bade him go with them to Asgard and settle the wager.

Loki also produced his jewels, and they took Odin, Thor, and Frey, for judges. Then Loki gave to Odin the spear Gugner, and to Thor the hair that Sif was to have, and to Frey Skidbladni, and told their virtues as they have been already related. Brock took out his jewels, and gave to Odin the ring, and said that every ninth night there would drop from it eight other rings as valuable as itself. To Frey he gave the boar, and said that he would run through air and water, by night and by day, better than any horse, and that never was there night so dark that the way by which he went would not be light from his hide. He gave the hammer to Thor, and said that it would never fail to hit a Troll, and that at whatever he threw it it would never miss it; and that he could never fling it so far that it would not of itself return to his hand; and when he chose, it would become so small that he might put it into his pocket. But the fault of the hammer was that its handle was too short.

Their judgment was, that the hammer was the best, and that the Dwarf had won the wager. Then Loki prayed hard not to lose his head, but the Dwarf said that could not be. "Catch me then," said Loki; and when he went to catch him he was far away, for Loki had shoes with which he could run through air and water. Then the Dwarf prayed Thor to catch him, and Thor did so. The Dwarf now went to cut off his head, but Loki said he was to have the head only, and not the neck. Then the Dwarf took a knife and a thong, and went to sew up his mouth; but the knife was bad, so the Dwarf wished that his brother's awl were there; and as soon as he wished it it was there, and he sewed his lips together.[115]

[Pg 70]

Northern mythologists thus explain this very ancient fable. Sif is the earth, and the wife of Thor, the heaven or atmosphere; her hair is the trees, bushes, and plants, that adorn the surface of the earth. Loki is the Fire-God, that delights in mischief, bene servit, male imperat. When by immoderate heat he has burned off the hair of Sif, her husband compels him so by temperate heat to warm the moisture of the earth, that its former products may spring up more beautiful than ever. The boar is given to Freyr, to whom and his sister Freya, as the gods of animal and vegetable fecundity, the northern people offered that animal, as the Italian people did, to the earth. Loki's bringing the gifts from the under-ground people seems to indicate a belief that metals were prepared by subterranean fire, and perhaps the forging of Thor's hammer, the mythic emblem of thunder, by a terrestrial demon, on a subterranean anvil, may suggest that the natural cause of thunder is to be sought in the earth.

When spring came, Thorston made ready his ship, and put twenty-four men on board of her. When they came to Vinland, they ran her into a harbour, and every day he went on shore to amuse himself.

He came one day to an open part of the wood, where he saw a great rock, and out a little way from it a Dwarf, who was horridly ugly, and was looking up over his head with his mouth wide open; and it appeared to Thorston that it ran from ear to ear, and that the lower jaw came down to his knees. Thorston asked him, why he was acting so foolishly. "Do not be surprised, my good lad," replied the Dwarf; "do you not see that great dragon that is flying up there? He has taken off my son, and I believe that it is Odin himself that has sent the monster to do it. But I shall burst and die if I lose my son." Then Thorston shot at the dragon, and hit him under one of the wings, so that he fell[Pg 71] dead to the earth; but Thorston caught the Dwarf's child in the air, and brought him to his father.

The Dwarf was exceeding glad, and was more rejoiced than any one could tell; and he said, "A great benefit have I to reward you for, who are the deliverer of my son; and now choose your recompense in gold and silver." "Cure your son," said Thorston, "but I am not used to take rewards for my services." "It were not becoming," said the Dwarf, "if I did not reward you; and let not my shirt of sheeps'-wool, which I will give you, appear a contemptible gift, for you will never be tired when swimming, or get a wound, if you wear it next your skin."

Thorston took the shirt and put it on, and it fitted him well, though it had appeared too short for the Dwarf. The Dwarf now took a gold ring out of his purse and gave it to Thorston, and bid him to take good care of it, telling him that he never should want for money while he kept that ring. He next took a black stone and gave it to Thorston, and said, "If you hide this stone in the palm of your hand no one will see you. I have not many more things to offer you, or that would be of any value to you; I will, however, give you a fire-stone for your amusement."

He then took the stone out of his purse, and with a steel point. The stone was triangular, white on one side and red on the other, and a yellow border ran round it. The Dwarf then said, "If you prick the stone with the point in the white side, there will come on such a hail-storm that no one will be able to look at it; but if you want to stop this shower, you have only to prick on the yellow part, and there will come so much sunshine that the whole will melt away. But if you should like to prick the red side, then there will come out of it such fire, with sparks and crackling, that no one will be able to look at it. You may also get whatever you will by means of this point and stone, and they will come of themselves back to your hand when you call them. I can now give you no more such gifts."

Thorston then thanked the Dwarf for his presents, and returned to his men, and it was better for him to have made this voyage than to have stayed at home.[116]

[Pg 72]

Suaforlami, the second in descent from Odin, was king over Gardarike (Russia). One day he rode a-hunting, and sought long after a hart, but could not find one the whole day. When the sun was setting he found himself immersed so deep in the forest that he knew not where he was. There lay a hill on his right hand, and before it he saw two Dwarfs; he drew his sword against them, and cut off their retreat by getting between them and the rock. They proffered him ransom for their lives, and he asked them then their names, and one of them was called Dyren, and the other Dualin. He knew then that they were the most ingenious and expert of all the Dwarfs, and he therefore imposed on them that they should forge him a sword, the best that they could form; its hilt should be of gold, and its belt of the same metal. He moreover enjoined, that the sword should never miss a blow, and should never rust; and should cut through iron and stone, as through a garment; and should be always victorious in war and in single combat for him who bare it. These were the conditions on which he gave them their lives.

On the appointed day he returned, and the Dwarfs came forth and delivered him the sword; and when Dualin stood in the door he said, "This sword shall be the bane of a man every time it is drawn; and with it shall be done three of the greatest atrocities. It shall also be thy bane." Then Suaforlami struck at the Dwarf so, that the blade of the sword penetrated into the solid rock. Thus Suaforlami became possessed of this sword, and he called it Tirfing, and he bare it in war and in single combat, and he slew with it the Giant Thiasse, and took his daughter Fridur.

Suaforlami was shortly after slain by the Berserker[Pg 73][117] Andgrim, who then became master of the sword. When the twelve sons of Andgrim were to fight with Hialmar and Oddur for Ingaborg, the beautiful daughter of King Inges, Angantyr bore the dangerous Tirfing; but all the brethren were slain in the combat, and were buried with their arms.

Angantyr left an only daughter, Hervor, who, when she grew up, dressed herself in man's attire, and took the name of Hervardar, and joined a party of Vikinger, or Pirates. Knowing that Tirfing lay buried with her father, she determined to awaken the dead, and obtain the charmed blade; and perhaps nothing in northern poetry equals in interest and sublimity the description of her landing alone in the evening on the island of Sams, where her father and uncles lay in their sepulchral mounds, and at night ascending to the tombs, that were enveloped in flame,[118] and by force of entreaty obtaining from the reluctant Angantyr the formidable Tirfing.

Hervor proceeded to the court of King Gudmund, and there one day, as she was playing at tables with the king, one of the servants chanced to take up and draw Tirfing, which shone like a sunbeam. But Tirfing was never to see the light but for the bane of man, and Hervor, by a sudden impulse, sprang from her seat, snatched the sword and struck off the head of the unfortunate man. Hervor, after this, returned to the house of her grandfather, Jarl Biartmar, where she resumed her female attire, and was married to Haufud, the son of King Gudmund. She bare him two sons, Angantyr and Heidreker; the former of a mild and gentle disposition, the latter violent and fierce. Haufud would not permit Heidreker to remain at his court; and as he was departing, his mother, with other gifts, presented him Tirfing. His brother accompanied him out of the castle. Before they[Pg 74] parted, Heidreker drew out his sword to look at and admire it; but scarcely did the rays of light fall on the magic blade, when the Berserker rage came on its owner, and he slew his gentle brother.

After this he joined a body of Vikinger, and became so distinguished, that King Harold, for the aid he lent him, gave him his daughter Helga in marriage. But it was the destiny of Tirfing to commit crime, and Harold fell by the hand of his son-in-law. Heidreker was afterwards in Russia, and the son of the king was his foster-son. One day, as they were out hunting, Heidreker and his foster-son happened to be separated from the rest of the party, when a wild boar appeared before them; Heidreker ran at him with his spear, but the beast caught it in his mouth and broke it across. He then alighted and drew Tirfing, and killed the boar; but on looking around, he could see no one but his foster-son, and Tirfing could only be appeased with warm human blood, and he slew the unfortunate youth. Finally, King Heidreker was murdered in his bed by his Scottish slaves, who carried off Tirfing; but his son Angantyr, who succeeded him, discovered and put them to death, and recovered the magic blade. In battle against the Huns he afterwards made great slaughter; but among the slain was found his own brother Laudur. And so ends the history of the Dwarf-sword Tirfing.[119]

Like Alf, the word Duergr has retained its place in the Teutonic languages. Dverg[120] is the term still used in the north; the Germans have Zwerg, and we Dwarf,[121] which, however, is never synonymous with Fairy, as Elf is. Ihre[Pg 75] rejects all the etymons proposed for it, such, for example, as that of Gudmund Andreæ, θεοι εργον; and with abundant reason.

Some have thought that by the Dwarfs were to be understood the Finns, the original inhabitants of the country, who were driven to the mountains by the Scandinavians, and who probably excelled the new-comers in the art of working their mines and manufacturing their produce. Thorlacius, on the contrary, thinks that it was Odin and his followers, who came from the country of the Chalybes, that brought the metallurgic arts into Scandinavia.

Perhaps the simplest account of the origin of the Dwarfs is, that when, in the spirit of all ancient religions, the subterranean powers of nature were to be personified, the authors of the system, from observing that people of small stature usually excel in craft and ingenuity, took occasion to represent the beings who formed crystals and purified metals within the bowels of the earth as of diminutive size, which also corresponded better with the power assigned them of slipping through the fissures and interstices of rocks and stones. Similar observations led to the representation of the wild and awful powers of brute nature under the form of huge giants.

[Pg 76]

Under the name of Scandinavia are included the kingdoms of Sweden, Denmark, and Norway, which once had a common religion and a common language. Their religion is still one, and their languages differ but little; we therefore feel that we may safely treat of their Fairy Mythology together.

Our principal authorities are the collection of Danish popular traditions, published by Mr. Thiele,[122] the select Danish ballads of Nyerup and Rahbek,[123] and the Swedish ballads of Geijer and Afzelius.[124] As most of the principal Danish ballads treating of Elves, etc., have been already translated by Dr. Jamieson, we will not insert them here; but translate, instead, the corresponding Swedish ones, which are in general of greater simplicity, and often contain additional traits of popular belief. As we prefer fidelity to polish, the reader must not be offended at antique modes of expression and imperfect rimes. Our rimes we can, however, safely say shall be at least as perfect as those of our originals.

These ballads, none of which are later than the fifteenth[Pg 77] century, are written in a strain of the most artless simplicity; not the slightest attempt at ornament is to be discerned in them; the same ideas and expressions continually recur; and the rimes are the most careless imaginable, often a mere assonnance in vowels or consonants; sometimes not possessing even that slight similarity of sound. Every Visa or ballad has its single or double Omquæd[125] or burden, which, like a running accompaniment in music, frequently falls in with the most happy effect; sometimes recalling former joys or sorrows; sometimes, by the continual mention of some attribute of one of the seasons, especially the summer, keeping up in the mind of the reader or hearers the forms of external nature.

It is singular to observe the strong resemblance between the Scandinavian ballads and those of England and Scotland, not merely in manner but in subject. The Scottish ballad first mentioned below is an instance; it is to be met with in England, in the Feroes, in Denmark, and in Sweden, with very slight differences. Geijer observes, that the two last stanzas of 'William and Margaret,' in Percy's Reliques, are nearly word for word the same as the two last in the Swedish ballad of 'Rosa Lilla,'[126] and in the corresponding[Pg 78] Danish one. This might perhaps lead to the supposition of many of these ballads having come down from the time when the connexion was so intimate between this country and Scandinavia.

We will divide the Scandinavian objects of popular belief into four classes:—1. The Elves; 2. The Dwarfs, or Trolls, as they are usually called; 3. The Nisses; and 4. The Necks, Mermen, and Mermaids.[127]

The Alfar still live in the memory and traditions of the peasantry of Scandinavia. They also, to a certain extent, retain their distinction into White and Black. The former, or the Good Elves, dwell in the air, dance on the grass, or sit in the leaves of trees; the latter, or Evil Elves, are regarded as an underground people, who frequently inflict sickness or injury on mankind; for which there is a particular kind of doctors called Kloka män,[128] to be met with in all parts of the country.

[Pg 79]

The Elves are believed to have their kings, and to celebrate their weddings and banquets, just the same as the dwellers above ground. There is an interesting intermediate class of them in popular tradition called the Hill-people (Högfolk), who are believed to dwell in caves and small hills: when they show themselves they have a handsome human form. The common people seem to connect with them a deep feeling of melancholy, as if bewailing a half-quenched hope of redemption.[129]

There are only a few old persons now who can tell any thing more about them than of the sweet singing that may occasionally on summer nights be heard out of their hills, when one stands still and listens, or, as it is expressed in the ballads, "lays his ear to the Elve-hill" (lägger sitt öra till Elfvehögg): but no one must be so cruel as, by the slightest word, to destroy their hopes of salvation, for then the spritely music will be turned into weeping and lamentation.[130]

The Norwegians call the Elves Huldrafolk, and their music Huldraslaat: it is in the minor key, and of a dull and mournful sound. The mountaineers sometimes play it, and pretend they have learned it by listening to the underground people among the hills and rocks. There is also a tune called the Elf-king's tune, which several of the good fiddlers know right well, but never venture to play, for as soon as it begins both old and young, and even inanimate objects, are impelled to dance, and the player cannot stop unless he can play the air backwards, or that some one comes behind him and cuts the strings of his fiddle.[131]

The little underground Elves, who are believed to dwell[Pg 80] under the houses of mankind, are described as sportive and mischievous, and as imitating all the actions of men. They are said to love cleanliness about the house and place, and to reward such servants as are neat and cleanly.

There was one time, it is said, a servant girl, who was for her cleanly, tidy habits, greatly beloved by the Elves, particularly as she was careful to carry away all dirt and foul water to a distance from the house, and they once invited her to a wedding. Every thing was conducted in the greatest order, and they made her a present of some chips, which she took good-humouredly and put into her pocket. But when the bride-pair was coming there was a straw unluckily lying in the way, the bridegroom got cleverly over it, but the poor bride fell on her face. At the sight of this the girl could not restrain herself, but burst out a-laughing, and that instant the whole vanished from her sight. Next day, to her utter amazement, she found that what she had taken to be nothing but chips, were so many pieces of pure gold.[132]

A dairy-maid at a place called Skibshuset (the Ship-house), in Odense, was not so fortunate. A colony of Elves had taken up their abode under the floor of the cowhouse, or it is more likely, were there before it was made a cowhouse. However, the dirt and filth that the cattle made annoyed them beyond measure, and they gave the dairy-maid to understand that if she did not remove the cows, she would have reason to repent it. She gave little heed to their representations; and it was not very long till they set her up on top of the hay-rick, and killed all the cows. It is said that they were seen on the same night removing in a great hurry from the cowhouse down to the meadow, and that they went in little coaches; and their king was in the first coach, which was far more stately and magnificent than the rest. They have ever since lived in the meadow.[133]

[Pg 81]

The Elves are extremely fond of dancing in the meadows, where they form those circles of a livelier green which from them are called Elf-dance (Elfdans). When the country people see in the morning stripes along the dewy grass in the woods and meadows, they say the Elves have been dancing there. If any one should at midnight get within their circle, they become visible to him, and they may then illude him. It is not every one that can see the Elves; and one person may see them dancing while another perceives nothing. Sunday children, as they are called, i. e. those born on Sunday, are remarkable for possessing this property of seeing Elves and similar beings. The Elves, however, have the power to bestow this gift on whomsoever they please. People also used to speak of Elf-books which they gave to those whom they loved, and which enabled them to foretell future events.

The Elves often sit in little stones that are of a circular form, and are called Elf-mills (Elf-quärnor); the sound of their voice is said to be sweet and soft like the air.[134]

The Danish peasantry give the following account of their Ellefolk or Elve-people.

The Elle-people live in the Elle-moors. The appearance of the man is that of an old man with a low-crowned hat on his head; the Elle-woman is young and of a fair and attractive countenance, but behind she is hollow like a dough-trough. Young men should be especially on their guard against her, for it is very difficult to resist her; and she has, moreover, a stringed instrument, which, when she plays on it, quite ravishes their hearts. The man may be often seen near the Elle-moors, bathing himself in the sunbeams, but if any one comes too near him, he opens his mouth wide and breathes upon them, and his breath produces sickness and pestilence. But the women are most frequently to be seen by moonshine; then they dance their rounds in the high grass so lightly and so gracefully, that they seldom meet a denial when they offer their hand to a rash young man. It is also necessary to watch cattle, that they may not graze in any place where the Elle-people have been; for[Pg 82] if any animal come to a place where the Elle-people have spit, or done what is worse, it is attacked by some grievous disease which can only be cured by giving it to eat a handful of St. John's wort, which had been pulled at twelve o'clock on St. John's night. It might also happen that they might sustain some injury by mixing with the Elle-people's cattle, which are very large, and of a blue colour, and which may sometimes be seen in the fields licking up the dew, on which they live. But the farmer has an easy remedy against this evil; for he has only to go to the Elle-hill when he is turning out his cattle and to say, "Thou little Troll! may I graze my cows on thy hill?" And if he is not prohibited, he may set his mind at rest.[135]

The following ballads and tales will fully justify what has been said respecting the tone of melancholy connected with the subject of the Elves.[136]

[Pg 84]

[Pg 88]

Svend Fælling was, while a little boy, at service in Sjeller-wood-house in Framley; and it one time happened that he had to ride of a message to Ristrup. It was evening before he got near home, and as he came by the hill of Borum Es, he saw the Elle-maids, who were dancing without ceasing round and round his horse. Then one of the Elle-maids stept up to him, and reached him a drinking cup, bidding him at the same time to drink. Svend took the cup, but as he was dubious of the nature of the contents, he flung it out over his shoulder, where it fell on the horse's back, and singed off all the hair. While he had the horn fast in his hand, he gave his horse the spurs and rode off full speed. The Elle-maid pursued him till he came to Trigebrand's mill, and rode through the running water, over which she could not follow him. She then earnestly conjured Svend to give her back the horn, promising him in exchange twelve men's strength. On this condition he gave back the horn, and got what she had promised him; but it very frequently put him to great inconvenience, for he found that along with it he had gotten an appetite for twelve.[140]

[Pg 89]

There lived a man in Aasum, near Odense, who, as he was coming home one night from Seden, passed by a hill that was standing on red pillars, and underneath there was dancing and great festivity. He hurried on past the hill as fast as he could, never venturing to cast his eyes that way. But as he went along, two fair maidens came to meet him, with beautiful hair floating over their shoulders, and one of them held a cup in her hand, which she reached out to him that he might drink of it. The other then asked him if he would come again, at which he laughed, and answered, Yes. But when he got home he became strangely affected in his mind, was never at ease in himself, and was continually saying that he had promised to go back. And when they watched him closely to prevent his doing so, he at last lost his senses, and died shortly after.[141]

There was once a wedding and a great entertainment at Œsterhæsinge. The party did not break up till morning, and the guests took their departure with a great deal of noise and bustle. While they were putting their horses to their carriages, previous to setting out home, they stood talking about their respective bridal-presents. And while they were talking loudly, and with the utmost earnestness, there came from a neighbouring moor a maiden clad in green, with plaited rushes on her head; she went up to the man who was loudest, and bragging most of his present, and said to him: "What wilt thou give to maid Væ?" The[Pg 90] man, who was elevated with all the ale and brandy he had been drinking, snatched up a whip, and replied: "Ten cuts of my whip;" and that very moment he dropt down dead on the ground.[142]

A farmer's boy was keeping cows not far from Ebeltoft. There came to him a very fair and pretty girl, and she asked him if he was hungry or thirsty. But when he perceived that she guarded with the greatest solicitude against his getting a sight of her back, he immediately suspected that she must be an Elle-maid, for the Elle-people are hollow behind. He accordingly would give no heed to her, and endeavoured to get away from her; but when she perceived this, she offered him her breast that he should suck her. And so great was the enchantment that accompanied this action, that he was unable to resist it. But when he had done as she desired him, he had no longer any command of himself, so that she had now no difficulty in enticing him with her.

He was three days away, during which time his father and mother went home, and were in great affliction, for they were well assured that he must have been enticed away. But on the fourth day his father saw him a long way off coming home, and he desired his wife to set a pan of meat on the fire as quick as possible. The son then came in at the door, and sat down at the table without saying a word. The father, too, remained quite silent, as if every thing was as it ought to be. His mother then set the meat before him, and his father bid him eat, but he let the food lie untouched, and said that he knew now where he could get much better food. The father then became highly enraged, took a good large switch, and once more ordered him to take[Pg 91] his food. The boy was then obliged to eat, and as soon as he had tasted the flesh he ate it up greedily, and instantly fell into a deep sleep. He slept for as many days as the enchantment had lasted, but he never after recovered the use of his reason.[143]

There are three hills on the lands of Bubbelgaard in Funen, which are to this day called the Dance-hills, from the following occurrence. A lad named Hans was at service in Bubbelgaard, and as he was coming one evening past the hills, he saw one of them raised on red pillars, and great dancing and much merriment underneath. He was so enchanted with the beauty and magnificence of what he saw, that he could not restrain his curiosity, but was in a strange and wonderful manner attracted nearer and nearer, till at last the fairest of all the fair maidens that were there came up to him and gave him a kiss. From that moment he lost all command of himself, and became so violent, that he used to tear to pieces all the clothes that were put on him, so that at last they were obliged to make him a dress of sole-leather, which he could not pull off him; and ever after he went by the name of Hans Puntleder, i. e. Sole-leather.[144]

According to Danish tradition, the Elle-kings, under the denomination of Promontory-kings, (Klintekonger), keep watch and ward over the country. Whenever war, or any other misfortune, threatens to come on the land, there may be seen, on the promontory, complete armies, drawn up in array to defend the country.

One of these kings resides at Möen, on the spot which still bears the name of King's-hill (Kongsbjerg). His queen[Pg 92] is the most beautiful of beings, and she dwells at the Queen's Chair (Dronningstolen). This king is a great friend of the king of Stevns, and they are both at enmity with Grap, the promontory-king of Rügen, who must keep at a distance, and look out over the sea to watch their approach.

Another tradition, however, says, that there is but one king, who rules over the headlands of Möen, Stevns, and Rügen. He has a magnificent chariot, which is drawn by four black horses. In this he drives over the sea, from one promontory to another. At such times the sea grows black, and is in great commotion, and the loud snorting and neighing of his horses may be distinctly heard.[145]

It was once believed that no mortal monarch dare come to Stevns; for the Elle-king would not permit him to cross the stream that bounds it. But Christian IV. passed it without opposition, and since his time several Danish monarchs have been there.

At Skjelskör, in Zealand, reigns another of these jealous promontorial sovereigns, named king Tolv (Twelve). He will not suffer a mortal prince to pass the bridge of Kjelskör. Wo, too, betide the watchman who should venture to cry twelve o'clock in the village, he might chance to find himself transported to the village of Borre or to the Windmills.

Old people that have eyes for such things, declare they frequently see Kong Tolv rolling himself on the grass in the sunshine. On New-year's night he takes from one smith's forge or another nine new shoes for his horses; they must be always left ready for him, and with them the necessary complement of nails.

The Elle-king of Bornholm[146] lets himself be occasionally heard with fife and drum, especially when war is at hand; he may then be seen in the fields with his soldiers. This king will not suffer an earthly monarch to pass more than three nights on his isle.

In the popular creed there is some strange connexion between the Elves and the trees. They not only frequent them, but they make an interchange of form with them. In[Pg 93] the church-yard of Store Heddinge,[147] in Zealand, there are the remains of an oak wood. These, say the common people, are the Elle-king's soldiers; by day they are trees, by night valiant warriors. In the wood of Rugaard, in the same island, is a tree which by night becomes a whole Elle-people, and goes about all alive. It has no leaves upon it, yet it would be very unsafe to go to break or fell it, for the underground-people frequently hold their meetings under its branches. There is, in another place, an elder-tree growing in a farm-yard, which frequently takes a walk in the twilight about the yard, and peeps in through the window at the children when they are alone.

It was, perhaps, these elder-trees that gave origin to the notion. In Danish Hyld or Hyl—a word not far removed from Elle—is Elder, and the peasantry believe that in or under the elder-tree dwells a being called Hyldemoer (Elder-mother), or Hyldequinde (Elder-woman), with her ministrant spirits.[148] A Danish peasant, if he wanted to take any part of an elder-tree, used previously to say, three times—"O, Hyldemoer, Hyldemoer! let me take some of thy elder, and I will let thee take something of mine in return." If this was omitted he would be severely punished. They tell of a man who cut down an elder-tree, but he soon after died suddenly. It is, moreover, not prudent to have any furniture made of elder-wood. A child was once put to lie in a cradle made of this wood, but Hyldemoer came and pulled it by the legs, and gave it no rest till it was put to sleep elsewhere. Old David Monrad relates, that a shepherd, one night, heard his three children crying, and when he inquired the cause, they said some one had been sucking them. Their breasts were found to be swelled, and they were removed to another room, where they were quiet. The reason is said to have been that that room was floored with elder.

The linden or lime tree is the favourite haunt of the Elves and cognate beings; and it is not safe to be near it after sunset.[149]

[Pg 94]

The more usual appellation of the Dwarfs is Troll or Trold,[150] a word originally significant of any evil spirit,[151] giant monster, magician,[152] or evil person; but now in a good measure divested of its ill senses, for the Trolls are not in general regarded as noxious or malignant beings.

The Trolls are represented as dwelling inside of hills, mounds, and hillocks—whence they are also called Hill-people (Bjergfolk)—sometimes in single families, sometimes in societies. In the ballads they are described as having kings over them, but never so in the popular legend. Their character seems gradually to have sunk down to the level of the peasantry, in proportion as the belief in them was consigned to the same class. They are regarded as[Pg 95] extremely rich for when, on great occasions of festivity, they have their hills raised up on red pillars, people that have chanced to be passing by have seen them shoving large chests full of money to and fro, and opening and clapping down the lids of them. Their hill-dwellings are very magnificent inside. "They live," said one of Mr. Arndt's guides, "in fine houses of gold and crystal. My father saw them once in the night, when the hill was open on St. John's night. They were dancing and drinking, and it seemed to him as if they were making signs to him to go to them, but his horse snorted, and carried him away, whether he would or no. There is a great number of them in the Guldberg (Goldhill), and they have brought into it all the gold and silver that people buried in the great Russian war."[153]

They are obliging and neighbourly; freely lending and borrowing, and elsewise keeping up a friendly intercourse with mankind. But they have a sad propensity to thieving, not only stealing provisions, but even women and children.

They marry, have children, bake and brew, just as the peasant himself does. A farmer one day met a hill-man and his wife, and a whole squad of stumpy little children, in his fields;[154] and people used often to see the children of the man who lived in the hill of Kund, in Jutland, climbing up the hill, and rolling down after one another, with shouts of laughter.

The Trolls have a great dislike to noise, probably from a recollection of the time when Thor used to be flinging his hammer after them; so that the hanging of bells in the churches has driven them almost all out of the country. The people of Ebeltoft were once sadly plagued by them, as they plundered their pantries in a most unconscionable manner; so[Pg 96] they consulted a very wise and pious man; and his advice was, that they should hang a bell in the steeple of the church. They did so, and they were soon eased of the Trolls.[155]

These beings have some very extraordinary and useful properties; they can, for instance, go about invisibly,[156] or turn themselves into any shape; they can foresee future events; they can confer prosperity, or the contrary, on a family; they can bestow bodily strength on any one; and, in short, perform numerous feats beyond the power of man.

Of personal beauty they have not much to boast: the Ebeltoft Dwarfs, mentioned above, were often seen, and they had immoderate humps on their backs, and long crooked noses. They were dressed in gray jackets,[157] and they wore pointed red caps. Old people in Zealand say, that when the Trolls were in the country, they used to go from their hill to the village of Gudmandstrup through the Stone-meadow, and that people, when passing that way, used to meet great tall men in long black clothes. Some have foolishly spoken to them, and wished them good evening, but they never got any other answer than that the Trolls hurried past them, saying, Mi! mi! mi! mi!

Thanks to the industry of Mr. Thiele, who has been indefatigable in collecting the traditions of his native country, we are furnished with ample accounts of the Trolls; and the following legends will fully illustrate what we have written concerning them.[158]

We commence with the Swedish ballads of the Hill-kings, as in dignity and antiquity they take precedence of the legends.

[Pg 97]

The grandfather of Reor, who dwelt at Fuglekärr (i.e. Bird-marsh), in the parish of Svartsborg (Black-castle), lived close to a hill, and one time, in the broad daylight, he saw sitting there on a stone a comely maiden. He wished to intercept her, and for this purpose he threw steel between her and the hill; whereupon her father laughed within the hill, and opening the hill-door asked him if he would have his daughter. He replied in the affirmative and as she was stark naked he took some of his own clothes and covered her with them, and he afterwards had her christened. As he was going away, her father said to him, "When you are going to have your wedding (bröllup) you must provide twelve barrels of beer and bake a heap of bread and the flesh of four oxen, and drive to the barrow or hill where I keep, and when the bridal gifts are to be bestowed, depend on it I will give mine." This also came to pass; for when[Pg 109] others were giving he raised the cover of the cart and cast into it so large a bag of money that the body of it nearly broke, saying at the same time:—"This is my gift!" He said, moreover, "When you want to have your wife's portion (hemmagifta),[169] you must drive to the hill with four horses, and get your share. When he came there afterwards at his desire he got copper-pots, the one larger than the other till the largest pot of all was filled with the smaller ones. He also gave him other things,[170] which were helmets, of that colour and fashion which are large and thick, and which are still remaining in the country, being preserved at the parsonage of Tanum. This man Reor's father surnamed I Foglekärsten, had a number of children by this wife of his, whom he fetched out of the hill, among whom was the aforesaid Reor. Olaf Stenson also in Stora Rijk, who died last year, was Reor's sister's son.[171]

Between the villages of Marup and Aagerup in Zealand, there is said to have lain a great castle, the ruins of which are still to be seen near the strand. Tradition relates that a great treasure is concealed among them, and that a dragon there watches over three kings' ransoms.[172] Here, too, people frequently happen to get a sight of the underground folk, especially about festival-times, for then they have dancing and great jollity going on down on the strand.

One Christmas-eve, a farmer's servant in the village of[Pg 110] Aagerup went to his master and asked him if he might take a horse and ride down to look at the Troll-meeting. The farmer not only gave him leave but desired him to take the best horse in the stable; so he mounted and rode away down to the strand. When he was come to the place he stopped his horse, and stood for some time looking at the company who were assembled in great numbers. And while he was wondering to see how well and how gaily the little dwarfs danced, up came a Troll to him, and invited him to dismount, and take a share in their dancing and merriment. Another Troll came jumping up, took his horse by the bridle, and held him while the man got off, and went down and danced away merrily with them the whole night long.

When it was drawing near day he returned them his very best thanks for his entertainment, and mounted his horse to return home to Aagerup. They now gave him an invitation to come again on New-year's night, as they were then to have great festivity; and a maiden who held a gold cup in her hand invited him to drink the stirrup-cup. He took the cup; but, as he had some suspicion of them, he, while he made as if he was raising the cup to his mouth, threw the drink out over his shoulder, so that it fell on the horse's back, and it immediately singed off all the hair. He then clapped spurs to his horse's sides, and rode away with the cup in his hand over a ploughed field.

The Trolls instantly gave chase all in a body; but being hard set to get over the deep furrows, they shouted out, without ceasing,

He, however, never minded them, but kept to the ploughed field. However, when he drew near the village he was forced to ride out on the level road, and the Trolls now gained on him every minute. In his distress he prayed unto God, and he made a vow that if he should be delivered he would bestow the cup on the church.

He was now riding along just by the wall of the church-yard, and he hastily flung the cup over it, that it at least might be secure. He then pushed on at full speed, and at[Pg 111] last got into the village; and just as they were on the point of catching hold of the horse, he sprung in through the farmer's gate, and the man clapt to the wicket after him. He was now safe; but the Trolls were so enraged, that, taking up a huge great stone, they flung it with such force against the gate, that it knocked four planks out of it.

There are no traces now remaining of that house, but the stone is still lying in the middle of the village of Aagerup. The cup was presented to the church, and the man got in return the best farm-house on the lands of Eriksholm.[174]

A Troll had once taken up his abode near the village of Kund, in the high bank on which the church now stands; but when the people about there had become pious, and went constantly to church, the Troll was dreadfully annoyed by their almost incessant ringing of bells in the steeple of the church. He was at last obliged, in consequence of it, to take his departure; for nothing has more contributed to the emigration of the Troll-folk out of the country than the increasing piety of the people, and their taking to bell-ringing. The Troll of Kund accordingly quitted the country, and went over to Funen, where he lived for some time in peace and quiet.

Now it chanced that a man who had lately settled in the town of Kund, coming to Funen on business, met on the road with this same Troll: "Where do you live?" said the[Pg 112] Troll to him. Now there was nothing whatever about the Troll unlike a man, so he answered him, as was the truth, "I am from the town of Kund." "So?" said the Troll. "I don't know you, then! And yet I think I know every man in Kund. Will you, however," continued he, "just be so kind to take a letter from me back with you to Kund?" The man said, of course, he had no objection. The Troll then thrust the letter into his pocket, and charged him strictly not to take it out till he came to Kund church, and then to throw it over the churchyard wall, and the person for whom it was intended would get it.

The Troll then went away in great haste, and with him the letter went entirely out of the man's mind. But when he was come back to Zealand he sat down by the meadow where Tiis Lake now is, and suddenly recollected the Troll's letter. He felt a great desire to look at it at least. So he took it out of his pocket, and sat a while with it in his hands, when suddenly there began to dribble a little water out of the seal. The letter now unfolded itself, and the water came out faster and faster, and it was with the utmost difficulty that the poor man was enabled to save his life; for the malicious Troll had enclosed an entire lake in the letter. The Troll, it is plain, had thought to avenge himself on Kund church by destroying it in this manner; but God ordered it so that the lake chanced to run out in the great meadow where it now flows.[175]

[Pg 113]

A farmer, on whose ground there was a little hill, resolved not to let it lie idle, so he began at one end to plough it up. The hill-man, who lived in it, came to him and asked him how he dared to plough on the roof of his house. The farmer assured him that he did not know that it was the roof of his house, but at the same time represented to him that it was at present equally unprofitable to them both to let such a piece of land lie idle. He therefore took the opportunity of proposing to him that he should plough, sow, and reap it every year on these terms: that they should take it year and year about, and the hill-man to have one year what grew over the ground, and the farmer what grew in the ground; and the next year the farmer to have what was over, and the hill-man what was under.

The agreement was made accordingly; but the crafty farmer took care to sow carrots and corn year and year about, and he gave the hill-man the tops of the carrots and the roots of the corn for his share, with which he was well content. They thus lived for a long time on extremely good terms with each other.[176]

Near Gudmanstrup, in the district of Odd, is a hill called Hjulehöi (Hollow-hill). The hill-folk that dwell in this mount are well known in all the villages round, and no one ever omits making a cross on his beer-barrels, for the Trolls are in the habit of slipping down from Hjulehöi to steal beer.

One evening late a farmer was passing by the hill, and he[Pg 114] saw that it was raised up on red pillars, and that underneath there was music and dancing and a splendid Troll banquet. The man stood a long time gazing on their festivity; but while he was standing there, deeply absorbed in admiration of what he saw, all of a sudden the dancing stopped, and the music ceased, and he heard a Troll cry out, in a tone of the utmost anguish, "Skotte is fallen into the fire! Come and help him up!" The hill then sank, and all the merriment was at an end.

Meanwhile the farmer's wife was at home all alone, and while she was sitting and spinning her tow, she never noticed a Troll who had crept through the window into the next room, and was at the beer-barrel drawing off the liquor into his copper kettle. The room-door was standing open, and the Troll kept a steady eye on the woman. The husband now came into the house full of wonder at what he had seen and heard. "Hark ye, dame," he began, "listen now till I tell you what has happened to me!" The Troll redoubled his attention. "As I came just now by Hjulehöi," continued he, "I saw a great Troll-banquet there, but while they were in the very middle of their glee they shouted out within in the hill, 'Skotte is fallen into the fire; come and help him up!'"

At hearing this, the Troll, who was standing beside the beer-barrel, was so frightened, that he let the tap run and the kettle of beer fall on the ground, and tumbled himself out of the window as quickly as might be. The people of the house hearing all this noise instantly guessed what had been going on inside; and when they went in they saw the beer all running about, and found the copper kettle lying on the floor. This they seized, and kept in lieu of the beer that had been spilled; and the same kettle is said to have been a long time to be seen in the villages round about there.[177]

[Pg 115]

There is a hill called Bodedys close to the road in the neighbourhood of Lynge, that is near Soröe. Not far from it lived an old farmer, whose only son was used to take long journeys on business. His father had for a long time heard no tidings of him, and the old man became convinced that his son was dead. This caused him much affliction, as was natural for an old man like him, and thus some time passed over.

One evening as he was coming with a loaded cart by Bodedys, the hill opened, and the Troll came out and desired him to drive his cart into it. The poor man was, to be sure, greatly amazed at this, but well knowing how little it would avail him to refuse to comply with the Troll's request, he turned about his horses, and drove his cart straight into the hill. The Troll now began to deal with him for his goods, and finally bought and paid him honestly for his entire cargo. When he had finished the unloading of his vehicle, and was about to drive again out of the hill, the Troll said to him, "If you will now only keep a silent tongue in your head about all that has happened to you, I shall from this time out have an eye to your interest; and if you come here again to-morrow morning, it may be you shall get your son." The farmer did not well know at first what to say to all this; but as he was, however, of opinion that the Troll was able to perform what he had promised, he was greatly rejoiced, and failed not to come at the appointed time to Bodedys.

He sat there waiting a long time, and at last he fell asleep, and when he awoke from his slumber, behold! there was his son lying by his side. Both father and son found it difficult to explain how this had come to pass. The son related how he had been thrown into prison, and had there suffered great hardship and distress; but that one night, while he was lying asleep in his cell, there came a man to him, who said, "Do you still love your father?" And when he had answered[Pg 116] that he surely did, his chains fell off and the wall burst open. While he was telling this he chanced to put his hand up to his neck, and he found that he had brought a piece of the iron chain away with him. They both were for some time mute through excess of wonder; and they then arose and went straightway to Lynge, where they hung up the piece of the chain in the church, as a memorial of the wonderful event that had occurred.[178]

When Esbern Snare was about building a church in Kallundborg, he saw clearly that his means were not fully adequate to the task. But a Troll came to him and offered his services; and Esbern Snare made an agreement with him on these conditions, that he should be able to tell the Troll's name when the church was finished; or in case he could not, that he should give him his heart and his eyes.

The work now went on rapidly, and the Troll set the church on stone pillars; but when all was nearly done, and there was only half a pillar wanting in the church, Esbern began to get frightened, for the name of the Troll was yet unknown to him.

One day he was going about the fields all alone, and in great anxiety on account of the perilous state he was in; when, tired, and depressed, by reason of his exceeding grief and affliction, he laid him down on Ulshöi bank to rest himself a while. While he was lying there, he heard a Troll-woman within the hill saying these words:—

[Pg 117]

When Esbern heard this, he recovered his spirits, and went back to the church. The Troll was just then coming with the half-pillar that was wanting for the church; but when Esbern saw him, he hailed him by his name, and called him "Fin." The Troll was so enraged at this, that he went off with the half-pillar through the air, and this is the reason that the church has but three pillars and a half.[180]

The same is told of a far greater than Esbern Snare. As St. Olaf, the royal apostle of the North, was one day going over hill and dale, thinking how he could contrive to build a splendid church without distressing his people by taxation, he was met by a man of a strange appearance, who asking him what he was thinking about, Olaf told him, and the Troll, or rather Giant (Jätte), for such he was, undertook to do it within a certain time, stipulating, for his reward, the sun and moon, or else St. Olaf himself. Olaf agreed, but gave such a plan for the church as it seemed to be impossible ever could be executed. It was to be so large that seven priests could preach in it at the same time without disturbing each other; the columns and other ornaments both within and without should be of hard flintstone, and so forth. It soon, however, was finished, all but the roof and pinnacle. Olaf, now grown uneasy, rambled once more over hill and dale, when he chanced to hear a child crying within a hill, and a giantess, its mother, saying to it, "Hush, hush! Thy father, Wind-and-Weather, will come home in the morning, and bring with him the sun and moon, or else St. Olaf himself." Olaf was overjoyed, for the power of evil beings ceases when their name is known. He returned home, where he saw every thing completed—pinnacle and all. He immediately cried out, "Wind-and-Weather, you've set the[Pg 118] pinnacle crooked!"[181] Instantly the Giant fell with a great crash from the ridge of the roof, and broke into a thousand pieces, which were all flintstone.[182]

The hill-people are excessively frightened during thunder. When, therefore, they see bad weather coming on, they lose no time in getting to the shelter of their hills. This terror is also the cause of their not being able to endure the beating of a drum, as they take it to be the rolling of thunder. It is therefore a good receipt for banishing them to beat a drum every day in the neighbourhood of their hills; for they immediately pack up and depart to some more quiet residence.

A farmer lived once in great friendship and unanimity with a hill-man, whose hill was on his lands. One time when his wife was lying-in, it gave him some degree of perplexity to think that he could not well avoid inviting the hill-man to the christening, which might not improbably bring him into bad repute with the priest and the other people of the village. He was going about pondering deeply, but in vain, how he might get out of this dilemma, when it came into his head to ask the advice of the boy that kept his pigs, who was a great head-piece, and had often helped him before. The pig-boy instantly undertook to arrange the matter with the hill-man in such a manner that he should not only stay away without being offended, but moreover give a good christening-present.

[Pg 119]

Accordingly, when it was night he took a sack on his shoulder, went to the hill-man's hill, knocked, and was admitted. He delivered his message, giving his master's compliments, and requesting the honour of his company at the christening. The hill-man thanked him, and said, "I think it is but right that I should give you a christening-gift." With these words he opened his money-chests, bidding the boy to hold up his sack while he poured money into it. "Is there enough now?" said he, when he had put a good quantity into it. "Many give more, few give less," replied the boy.

The hill-man then fell again to filling the sack, and again asked, "Is there enough now?" The boy lifted up the sack a little off the ground to try if he was able to carry any more, and then answered, "It is about what most people give." Upon this the hill-man emptied the whole chest into the bag, and once more asked, "Is there enough now?" The guardian of the pigs saw that there was as much in it now as ever he was able to carry, so he made answer, "No one gives more, most people give less."

"Come, now," said the hill-man, "let us hear who else is to be at the christening?" "Ah," said the boy, "we are to have a great parcel of strangers and great people. First and foremost, we are to have three priests and a bishop!" "Hem!" muttered the hill-man; "however, these gentlemen usually look only after the eating and drinking: they will never take any notice of me. Well, who else?" "Then we have asked St. Peter and St. Paul." "Hem! hem! however, there will be a by-place for me behind the stove. Well, and then?" "Then our Lady herself is coming!" "Hem! hem! hem! however, guests of such high rank come late and go away early. But tell me, my lad, what sort of music is it you are to have?" "Music!" said the boy, "why, we are to have drums." "Drums!" repeated he, quite terrified; "no, no, thank you, I shall stay at home in that case. Give my best respects to your master, and I thank him for the invitation, but I cannot come. I did but once go out to take a little walk, and some people beginning to beat a drum, I hurried home, and was just got to my door when they flung the drum-stick after me and broke one of my shins. I have been lame of that leg ever since, and I shall take good[Pg 120] care in future to avoid that sort of music." So saying, he helped the boy to put the sack on his back, once more charging him to give his best respects to the farmer.[183]

About a quarter of a mile from Soröe lies Pedersborg, and a little farther on is the town of Lyng. Just between these towns is a hill called Bröndhöi (Spring-hill), said to be inhabited by the Troll-people.

There goes a story that there was once among these Troll-people of Bröndhöi an old crossgrained curmudgeon of a Troll, whom the rest nick-named Knurremurre (Rumble-grumble), because he was evermore the cause of noise and uproar within the hill. This Knurremurre having discovered what he thought to be too great a degree of intimacy between his young wife and a young Troll of the society, took this in such ill part, that he vowed vengeance, swearing he would have the life of the young one. The latter, accordingly, thought it would be his best course to be off out of the hill till better times; so, turning himself into a noble tortoiseshell tom-cat, he one fine morning quitted his old residence, and journeyed down to the neighbouring town of Lyng, where he established himself in the house of an honest poor man named Plat.

Here he lived for a long time comfortable and easy, with nothing to annoy him, and was as happy as any tom-cat or Troll crossed in love well could be. He got every day plenty of milk and good groute[184] to eat, and lay the whole day long at his ease in a warm arm-chair behind the stove.

Plat happened one evening to come home rather late, and as he entered the room the cat was sitting in his usual place,[Pg 121] scraping meal-groute out of a pot, and licking the pot itself carefully. "Harkye, dame," said Plat, as he came in at the door, "till I tell you what happened to me on the road. Just as I was coming past Bröndhöi, there came out a Troll, and he called out to me, and said,

The moment the cat heard these words, he tumbled the pot down on the floor, sprang out of the chair, and stood up on his hind-legs. Then, as he hurried out of the door, he cried out with exultation, "What! is Knurremurre dead? Then I may go home as fast as I please." And so saying he scampered off to the hill, to the amazement of honest Plat; and it is likely lost no time in making his advances to the young widow.[186]

There is a hill on the lands of Skjelverod, near Ringsted, called Kirsten's-hill (Kirstens Bjerg). In it there lived a Hill-troll whose name was Skynd, who had from time to time stolen no less than three wives from a man in the village of Englerup.

It was late one evening when this man was riding home from Ringsted, and his way lay by the hill. When he came there he saw a great crowd of Hill-folk who were dancing round it, and had great merriment among them. But on looking a little closer, what should he recognise but all his three wives among them! Now as Kirsten, the[Pg 122] second of them, had been his favourite, and dearer to him than either of the others, he called out to her, and named her name. Troll Skynd then came up to the man, and asked him why he presumed to call Kirsten. The man told him briefly how she had been his favourite and best beloved wife, and entreated of him, with many tears and much lamentation, to let him have her home with him again. The Troll consented at last to grant the husband's request, with, however, the condition, that he should never hurry (skynde) her.

For a long time the husband strictly kept the condition; but one day, when the woman was above in the loft, getting something, and it happened that she delayed a long time, he called out, Make haste, Kirsten, make haste, (Skynde dig Kirsten); and scarcely had he spoken the words, when the woman was gone, compelled to return to the hill, which has ever since been called Kirsten's Bjerg.[187]

"In the year 1660, when I and my wife had gone to my farm (fäboderne), which is three quarters of a mile from Ragunda parsonage, and we were sitting there and talking a while, late in the evening, there came a little man in at the door, who begged of my wife to go and aid his wife, who was just then in the pains of labour. The fellow was of small size, of a dark complexion, and dressed in old grey clothes. My wife and I sat a while, and wondered at the man; for we were aware that he was a Troll, and we had heard tell that such like, called by the peasantry Vettar (spirits), always used to keep in the farmhouses, when people left them in harvest-time. But when he had urged his request four or five times, and we thought on what evil the country folk say that they have at times suffered from the Vettar, when they have chanced to swear at them, or with[Pg 123] uncivil words bid them go to hell, I took the resolution to read some prayers over my wife, and to bless her, and bid her in God's name go with him. She took in haste some old linen with her, and went along with him, and I remained sitting there. When she returned, she told me, that when she went with the man out at the gate, it seemed to her as if she was carried for a time along in the wind, and so she came to a room, on one side of which was a little dark chamber, in which his wife lay in bed in great agony. My wife went up to her, and, after a little while, aided her till she brought forth the child after the same manner as other human beings. The man then offered her food, and when she refused it, he thanked her, and accompanied her out, and then she was carried along, in the same way in the wind, and after a while came again to the gate, just at ten o'clock. Meanwhile, a quantity of old pieces and clippings of silver were laid on a shelf, in the sitting-room, and my wife found them next day, when she was putting the room in order. It is to be supposed that they were laid there by the Vettr. That it in truth so happened, I witness, by inscribing my name. Ragunda, the 12th of April, 1671.
"Pet. Rahm."[188]

Biörn Martinsson went out shooting, one day, with a gamekeeper, on the wooded hill of Ormkulla. They there found a hill-smith (bergsmed) lying fast asleep. Biörn directed the gamekeeper to secure him, but he refused, saying "Pray to God to protect you! The hill-smith will fling you down to the bottom of the hill." He was, however, bold and determined, and he went up and seized the sleeping hill-smith, who gave a cry, and implored him to let him go, as he had a wife and seven little children. He said he would also do any iron work that should be required; it[Pg 124] would only be necessary to leave iron and steel on the side of the hill, and the work would be found lying finished in the same place. Biörn asked him for whom he worked; he replied, "For my companions." When Biörn would not let him go, he said, "If I had my mist-cap (uddehat) you should not carry me away. But if you do not let me go, not one of your posterity will attain to the importance which you possess, but continually decline;" which certainly came to pass. Biörn would not, however, let him go, but brought him captive to Bahus. On the third day, however, he effected his escape out of the place in which he was confined.[189]

The following legend is related in Denmark:—

On the lands of Nyegaard lie three large hills, one of which is the abode of a Troll, who is by trade a blacksmith. If any one is passing that hill by night, he will see the fire issuing from the top, and going in again at the side. Should you wish to have any piece of iron-work executed in a masterly manner, you have only to go to the hill, and saying aloud what you want to have made, leave there the iron and a silver shilling. On revisiting the hill next morning, you will find the shilling gone, and the required piece of work lying there finished, and ready for use.[190]

A girl, belonging to a village in the isle of Funen, went out, one evening, into the fields, and as she was passing by a small hill, she saw that it was raised upon red pillars, and a[Pg 125] Troll-banquet going on beneath it. She was invited in, and such was the gaiety and festivity that prevailed, that she never perceived the flight of time. At length, however, she took her departure, after having spent, as she thought, a few hours among the joyous hill-people. But when she came to the village she no longer found it the place she had left. All was changed; and when she entered the house in which she had lived with her family, she learned that her father and mother had long been dead, and the house had come into the hands of strangers. She now perceived that for every hour that she had been among the Trolls, a year had elapsed in the external world. The effect on her mind was such that she lost her reason, which she never after recovered.[191]

There lived once, near Tiis lake, two lonely people, who were sadly plagued with a changeling, given them by the underground-people instead of their own child, which had not been baptised in time. This changeling behaved in a very strange and uncommon manner, for when there was no one in the place, he was in great spirits, ran up the walls like a cat, sat under the roof, and shouted and bawled away lustily; but sat dozing at the end of the table when any one was in the room with him. He was able to eat as much as any four, and never cared what it was that was set before him; but though he regarded not the quality of his food, in quantity he was never satisfied, and gave excessive annoyance to every one in the house.

[Pg 126]

When they had tried for a long time in vain how they could best get rid of him, since there was no living in the house with him, a smart girl pledged herself that she would banish him from the house. She accordingly, while he was out in the fields, took a pig and killed it, and put it, hide, hair, and all, into a black pudding, and set it before him when he came home. He began, as was his custom, to gobble it up, but when he had eaten for some time, he began to relax a little in his efforts, and at last he sat quite still, with his knife in his hand, looking at the pudding.

At length, after sitting for some time in this manner, he began—"A pudding with hide!—and a pudding with hair! a pudding with eyes!—and a pudding with legs in it! Well, three times have I seen a young wood by Tiis lake, but never yet did I see such a pudding! The devil himself may stay here now for me!" So saying, he ran off with himself, and never more came back again.[192]

Another changeling was got rid of in the following manner. The mother, suspecting it to be such from its refusing food, and being so ill-thriven, heated the oven as hot as possible. The maid, as instructed, asked her why she did it. "To burn my child in it to death," was the reply. When the question had been put and answered three times, she placed the child on the peel, and was shoving it into the oven, when the Troll-woman came in a great fright with the real child, and took away her own, saying. "There's your child for you. I have treated it better than you treated mine," and in truth it was fat and hearty.

[Pg 127]

Near Hellested, in Zealand, lived a man, who from time to time remarked that he was continually plundered. All his suspicions fell on the Troll-folk, who lived in the neighbouring hill of Ildshöi (Fire-hill), and once hid himself to try and get a sight of the thief. He had waited there but a very short time when he saw, as he thought, his tile-stove jumping across the brook. The good farmer was all astonishment at this strange sight, and he shouted out "Hurra! there's a jump for a tile-stove!" At this exclamation the Troll, who was wading through the water with the stove on his head, was so frightened that he threw it down, and ran off as hard as he could to Ildshöi. But in the place where the stove fell, the ground got the shape of it, and the place is called Krogbek (Hook-brook), and it was this that gave rise to the common saying, "That was a jump for a tile-stove!" "Det var et Spring af en Leerovn!"[193]

One evening, after sunset, there came a strange man to the ferry of Sund. He engaged all the ferry-boats there to go backwards and forwards the whole night long between that place and Vendsyssel, without the people's knowing what lading they had. He told them that they should take their freight on board half a mile to the east of Sund, near the alehouse at the bridge of Lange.

At the appointed time the man was at that place, and the ferrymen, though unable to see anything, perceived very clearly that the boats sunk deeper and deeper, so that they easily concluded that they had gotten a very heavy freight on board. The ferry-boats passed in this manner to and fro[Pg 128] the whole night long; and though they got every trip a fresh cargo, the strange man never left them, but staid to have everything regulated by his directions.

When morning was breaking they received the payment they had agreed for, and they then ventured to inquire what it was they had been bringing over, but on that head their employer would give them no satisfaction.

But there happened to be among the ferrymen a smart fellow who knew more about these matters than the others. He jumped on shore, took the clay from under his right foot, and put it into his cap, and when he had set it on his head he perceived that all the sand-hills east of Aalborg were completely covered with little Troll-people, who had all pointed red caps on their heads. Ever since that time there have been no Dwarfs seen in Vendsyssel.[194]

Svend Fælling was a valiant champion. He was born in Fælling, and was a long time at service in Aakjær house, Aarhuus, and as the roads were at that time greatly infested by Trolls and underground-people, who bore great enmity to all Christians, Svend undertook the office of letter-carrier.

As he was one time going along the road, he saw approaching him the Troll of Jels-hill, on the lands of Holm. The Troll came up to him, begging him to stand his friend in a combat with the Troll of Borum-es-hill. When Svend Fælling had promised to do so, saying that he thought himself strong and active enough for the encounter, the Troll reached him a heavy iron bar, and bade him show his strength on that. But not all Svend's efforts availed to lift it: whereupon the Troll handed him a horn, telling him to drink out of it. No sooner had he drunk a little out of it than his strength increased. He was now able to lift the bar, which,[Pg 129] when he had drunk again, became still lighter; but when again renewing his draught he emptied the horn, he was able to swing the bar with ease, and he then learned from the Troll that he had now gotten the strength of twelve men. He then promised to prepare himself for combat with the Troll of Bergmond. As a token he was told that he should meet on the road a black ox and a red ox, and that he should fall with all his might on the black ox, and drive him from the red one.

This all came to pass just as he was told, and he found, after his work was done, that the black ox was the Troll from Borum-es-hill, and the red ox was the Troll himself of Jels-hill, who, as a reward for the assistance he had given him, allowed him to retain for his own use the twelve men's strength with which he had endowed him. This grant was, however, on this condition—that if ever he should reveal the secret of his strength, he should be punished by getting the appetite of twelve.

The fame of the prodigious strength of Svend soon spread through the country, as he distinguished himself by various exploits, such, for instance, as throwing a dairy-maid, who had offended him, up on the gable of the house, and similar feats. So when this report came to the ears of his master, he had Svend called before him, and inquired of him whence his great strength came. Svend recollected the words of his friend the Troll, so he told him if he would promise him as much food as would satisfy twelve men, he would tell him. The master promised, and Svend told his story; but the word of the Troll was accomplished, for from that day forth Svend ate and drank as much as any twelve.[195]

[Pg 130]

There lived in Norway, not far from the city of Drontheim, a powerful man, who was blessed with all the goods of fortune. A part of the surrounding country was his property; numerous herds fed on his pastures, and a great retinue and a crowd of servants adorned his mansion. He had an only daughter, called Aslog,[197] the fame of whose beauty spread far and wide. The greatest men of the country sought her, but all were alike unsuccessful in their suit, and he who had come full of confidence and joy, rode away home silent and melancholy. Her father, who thought his daughter delayed her choice only to select, forbore to interfere, and exulted in her prudence. But when, at length, the richest and noblest had tried their fortune with as little success as the rest, he grew angry, and called his daughter, and said to her, "Hitherto I have left you to your free choice, but since I see that you reject all without any distinction, and the very best of your suitors seem not good enough for you, I will keep measures no longer with you. What! shall my family be extinct, and my inheritance pass away into the hands of strangers? I will break your stubborn spirit. I give you now till the festival of the great Winter-night; make your choice by that time, or prepare to accept him whom I shall fix on."

[Pg 131]

Aslog loved a youth called Orm, handsome as he was brave and noble. She loved him with her whole soul, and she would sooner die than bestow her hand on another. But Orm was poor, and poverty compelled him to serve in the mansion of her father. Aslog's partiality for him was kept a secret; for her father's pride of power and wealth was such that he would never have given his consent to an union with so humble a man.

When Aslog saw the darkness of his countenance, and heard his angry words, she turned pale as death, for she knew his temper, and doubted not but that he would put his threats into execution. Without uttering a word in reply, she retired to her silent chamber, and thought deeply but in vain how to avert the dark storm that hung over her. The great festival approached nearer and nearer, and her anguish increased every day.

At last the lovers resolved on flight. "I know," says Orm, "a secure place where we may remain undiscovered until we find an opportunity of quitting the country." At night, when all were asleep, Orm led the trembling Aslog over the snow and ice-fields away to the mountains. The moon and the stars sparkling still brighter in the cold winter's night lighted them on their way. They had under their arms a few articles of dress and some skins of animals, which were all they could carry. They ascended the mountains the whole night long till they reached a lonely spot inclosed with lofty rocks. Here Orm conducted the weary Aslog into a cave, the low and narrow entrance to which was hardly perceptible, but it soon enlarged to a great hall, reaching deep into the mountain. He kindled a fire, and they now, reposing on their skins, sat in the deepest solitude far away from all the world.

Orm was the first who had discovered this cave, which is shown to this very day, and as no one knew any thing of it, they were safe from the pursuit of Aslog's father. They passed the whole winter in this retirement. Orm used to go a hunting, and Aslog stayed at home in the cave, minded the fire, and prepared the necessary food. Frequently did she mount the points of the rocks, but her eyes wandered as far as they could reach only over glittering snow-fields.

The spring now came on—the woods were green—the[Pg 132] meads put on their various colours, and Aslog could but rarely and with circumspection venture to leave the cave. One evening Orm came in with the intelligence that he had recognised her father's servants in the distance, and that he could hardly have been unobserved by them, whose eyes were as good as his own. "They will surround this place," continued he, "and never rest till they have found us; we must quit our retreat, then, without a moment's delay."

They accordingly descended on the other side of the mountain, and reached the strand, where they fortunately found a boat. Orm shoved off, and the boat drove into the open sea. They had escaped their pursuers, but they were now exposed to dangers of another kind: whither should they turn themselves? They could not venture to land, for Aslog's father was lord of the whole coast, and they would infallibly fall into his hands. Nothing then remained for them but to commit their bark to the wind and waves. They drove along the entire night. At break of day the coast had disappeared, and they saw nothing but the sky above, the sea beneath, and the waves that rose and fell. They had not brought one morsel of food with them, and thirst and hunger began now to torment them. Three days did they toss about in this state of misery, and Aslog, faint and exhausted, saw nothing but certain death before her.

At length, on the evening of the third day, they discovered an island of tolerable magnitude, and surrounded by a number of smaller ones. Orm immediately steered for it, but just as he came near it there suddenly rose a violent wind, and the sea rolled every moment higher and higher against him. He turned about with a view of approaching it on another side, but with no better success; his vessel, as oft as it approached the island, was driven back as if by an invisible power. "Lord God!" cried he, and blessed himself and looked on poor Aslog, who seemed to be dying of weakness before his eyes. But scarcely had the exclamation passed his lips when the storm ceased, the waves subsided, and the vessel came to the shore, without encountering any hindrance. Orm jumped out on the beach; some mussels that he found on the strand strengthened and revived the exhausted Aslog, so that she was soon able to leave the boat.

[Pg 133]

The island was overgrown with low dwarf shrubs, and seemed to be uninhabited; but when they had gotten about to the middle of it, they discovered a house reaching but a little above the ground, and appearing to be half under the surface of the earth. In the hope of meeting human beings and assistance, the wanderers approached it. They listened if they could hear any noise, but the most perfect silence reigned there. Orm at length opened the door, and with his companion walked in; but what was their surprise, to find everything regulated and arranged as if for inhabitants, yet not a single living creature visible. The fire was burning on the hearth, in the middle of the room, and a pot with fish hung on it apparently only waiting for some one to take it up and eat it. The beds were made and ready to receive their wearied tenants. Orm and Aslog stood for some time dubious, and looked on with a certain degree of awe, but at last, overcome by hunger, they took up the food and ate. When they had satisfied their appetites, and still in the last beams of the setting sun, which now streamed over the island far and wide, discovered no human being, they gave way to weariness, and laid themselves in the beds to which they had been so long strangers.

They had expected to be awakened in the night by the owners of the house on their return home, but their expectation was not fulfilled; they slept undisturbed till the morning sun shone in upon them. No one appeared on any of the following days, and it seemed as if some invisible power had made ready the house for their reception. They spent the whole summer in perfect happiness—they were, to be sure, solitary, yet they did not miss mankind. The wild birds' eggs, and the fish they caught, yielded them provisions in abundance.

When autumn came, Aslog brought forth a son. In the midst of their joy at his appearance, they were surprised by a wonderful apparition. The door opened on a sudden, and an old woman stepped in. She had on her a handsome blue dress: there was something proud, but at the same time something strange and surprising in her appearance.

"Do not be afraid," said she, "at my unexpected appearance—I am the owner of this house, and I thank you for the clean and neat state in which you have kept it, and for[Pg 134] the good order in which I find everything with you. I would willingly have come sooner, but I had no power to do so till this little heathen (pointing to the new born-babe) was come to the light. Now I have free access. Only fetch no priest from the main-land to christen it, or I must depart again. If you will in this matter comply with my wishes, you may not only continue to live here, but all the good that ever you can wish for I will do you. Whatever you take in hand shall prosper; good luck shall follow you wherever you go. But break this condition, and depend upon it that misfortune after misfortune will come on you, and even on this child will I avenge myself. If you want anything, or are in danger, you have only to pronounce my name three times and I will appear and lend you assistance. I am of the race of the old Giants, and my name is Guru. But beware of uttering in my presence the name of him whom no Giant may hear of, and never venture to make the sign of the cross, or to cut it on beam or board in the house. You may dwell in this house the whole year long, only be so good as to give it up to me on Yule evening, when the sun is at the lowest, as then we celebrate our great festival, and then only are we permitted to be merry. At least, if you should not be willing to go out of the house, keep yourselves up in the loft as quiet as possible the whole day long, and as you value your lives do not look down into the room until midnight is past. After that you may take possession of everything again."

When the old woman had thus spoken she vanished, and Aslog and Orm, now at ease respecting their situation, lived without any disturbance contented and happy. Orm never made a cast of his net without getting a plentiful draught; he never shot an arrow from his bow that it was not sure to hit; in short, whatever they took in hand, were it ever so trifling, evidently prospered.

When Christmas came, they cleaned up the house in the best manner, set everything in order, kindled a fire on the hearth, and as the twilight approached, they went up to the loft, where they remained quite still and quiet. At length it grew dark; they thought they heard a sound of whizzing and snorting in the air, such as the swans use to make in the winter time. There was a hole in the roof over the fireplace[Pg 135] which might be opened and shut either to let in the light from above, or to afford a free passage for the smoke. Orm lifted up the lid, which was covered with a skin, and put out his head. But what a wonderful sight then presented itself to his eyes! The little islands around were all lit up with countless blue lights, which moved about without ceasing, jumped up and down, then skipped down to the shore, assembled together, and came nearer and nearer to the large island where Orm and Aslog lived. At last they reached it and arranged themselves in a circle around a large stone not far from the shore, and which Orm well knew. But what was his surprise, when he saw that the stone had now completely assumed the form of a man, though of a monstrous and gigantic one! He could clearly perceive that the little blue lights were borne by Dwarfs, whose pale clay-coloured faces, with their huge noses and red eyes, disfigured too by birds' bills and owls' eyes, were supported by misshapen bodies; and they tottered and wabbled about here and there, so that they seemed to be at the same time merry and in pain. Suddenly, the circle opened; the little ones retired on each side, and Guru, who was now much enlarged and of as immense a size as the stone, advanced with gigantic steps. She threw both her arms round the stone image, which immediately began to receive life and motion. As soon as the first symptom of motion showed itself, the little ones began, with wonderful capers and grimaces, a song, or to speak more properly, a howl, with which the whole island resounded and seemed to tremble at the noise. Orm, quite terrified, drew in his head, and he and Aslog remained in the dark, so still, that they hardly ventured to draw their breath.

The procession moved on toward the house, as might be clearly perceived by the nearer approach of the shouting and crying. They were now all come in, and, light and active, the Dwarfs jumped about on the benches; and heavy and loud sounded at intervals the steps of the giants. Orm and his wife heard them covering the table, and the clattering of the plates, and the shouts of joy with which they celebrated their banquet. When it was over and it drew near to midnight, they began to dance to that ravishing fairy-air which charms the mind into such sweet confusion, and[Pg 136] which some have heard in the rocky glens, and learned by listening to the underground musicians. As soon as Aslog caught the sound of this air, she felt an irresistible longing to see the dance. Nor was Orm able to keep her back. "Let me look," said she, "or my heart will burst." She took her child and placed herself at the extreme end of the loft, whence, without being observed, she could see all that passed. Long did she gaze, without taking off her eyes for an instant, on the dance, on the bold and wonderful springs of the little creatures who seemed to float in the air, and not so much as to touch the ground, while the ravishing melody of the elves filled her whole soul. The child meanwhile, which lay in her arms, grew sleepy and drew its breath heavily, and without ever thinking on the promise she had given the old woman, she made, as is usual, the sign of the cross over the mouth of the child, and said, "Christ bless you, my babe!"

The instant she had spoken the word there was raised a horrible piercing cry. The spirits tumbled heads over heels out at the door with terrible crushing and crowding, their lights went out, and in a few minutes the whole house was clear of them, and left desolate. Orm and Aslog frightened to death, hid themselves in the most retired nook in the house. They did not venture to stir till daybreak, and not till the sun shone through the hole in the roof down on the fire-place did they feel courage enough to descend from the loft.

The table remained still covered as the underground-people had left it; all their vessels, which were of silver, and manufactured in the most beautiful manner, were upon it. In the middle of the room, there stood upon the ground a huge copper vessel half full of sweet mead, and by the side of it, a drinking-horn of pure gold. In the corner lay against the wall a stringed instrument, not unlike a dulcimer, which, as people believe, the Giantesses used to play on. They gazed on what was before them, full of admiration, but without venturing to lay their hands on anything: but great and fearful was their amazement, when, on turning about, they saw sitting at the table an immense figure, which Orm instantly recognised as the Giant whom Guru had animated by her embrace. He was now a cold and hard stone. While[Pg 137] they were standing gazing on it, Guru herself entered the room in her giant-form. She wept so bitterly, that her tears trickled down on the ground. It was long ere her sobbing permitted her to utter a single word: at last she spoke:—

"Great affliction have you brought on me, and henceforth I must weep while I live; yet as I know that you have not done this with evil intentions, I forgive you, though it were a trifle for me to crush the whole house like an egg-shell over your heads."

"Alas!" cried she, "my husband, whom I love more than myself, there he sits, petrified for ever; never again will he open his eyes! Three hundred years lived I with my father on the island of Kunnan, happy in the innocence of youth, as the fairest among the Giant-maidens. Mighty heroes sued for my hand; the sea around that island is still filled with the rocky fragments which they hurled against each other in their combats. Andfind won the victory, and I plighted myself to him. But ere I was married came the detestable Odin into the country, who overcame my father, and drove us all from the island. My father and sisters fled to the mountains, and since that time my eyes have beheld them no more. Andfind and I saved ourselves on this island, where we for a long time lived in peace and quiet, and thought it would never be interrupted. But destiny, which no one escapes, had determined it otherwise. Oluf[198] came from Britain. They called him the Holy, and Andfind instantly found that his voyage would be inauspicious to the giants. When he heard how Oluf's ship rushed through the waves, he went down to the strand and blew the sea against him with all his strength. The waves swelled up like mountains. But Oluf was still more mighty than he; his ship flew unchecked through the billows like an arrow from a bow: He steered direct for our island. When the ship was so near that Andfind thought he could reach it with his hands, he grasped at the forepart with his right hand, and was about to drag it down to the bottom, as he had often done with other ships. But Oluf, the terrible Oluf, stepped forward, and crossing his hands over each other, he cried with a loud voice, 'Stand there as a stone,[Pg 138] till the last day,' and in the same instant my unhappy husband became a mass of rock. The ship sailed on unimpeded, and ran direct against the mountain, which it cut through, and separated from it the little island which lies out yonder.[199]

"Ever since my happiness has been annihilated, and lonely and melancholy have I passed my life. On Yule-eve alone can petrified Giants receive back their life for the space of seven hours, if one of their race embraces them, and is, at the same time, willing to sacrifice a hundred years of their own life. But seldom does a Giant do that. I loved my husband too well not to bring him back cheerfully to life every time that I could do it, even at the highest price, and never would I reckon how often I had done it, that I might not know when the time came when I myself should share his fate, and at the moment that I threw my arms around him become one with him. But alas! even this comfort is taken from me; I can never more by any embrace awake him, since he has heard the name which I dare not utter; and never again will he see the light until the dawn of the last day shall bring it.

"I now go hence! You will never again behold me! All that is here in the house I give you! My dulcimer alone will I keep! But let no one venture to fix his habitation on the little islands that lie around here! There dwell the little underground ones whom you saw at the festival, and I will protect them as long as I live!"

With these words Guru vanished. The next spring Orm took the golden horn and the silver ware to Drontheim,[Pg 139] where no one knew him. The value of these precious metals was so great, that he was able to purchase everything requisite for a wealthy man. He laded his ship with his purchases, and returned back to the island, where he spent many years in unalloyed happiness, and Aslog's father was soon reconciled to his wealthy son-in-law.

The stone image remained sitting in the house; no human power was able to move it. So hard was the stone, that hammer and axe flew in pieces without making the slightest impression upon it. The Giant sat there till a holy man same to the island, who with one single word removed him back to his former station, where he stands to this hour. The copper vessel, which the underground people left behind them, was preserved as a memorial upon the island, which bears the name of House Island to the present day.

The Nis is the same being that is called Kobold in Germany, Brownie in Scotland, and whom we shall meet in various other places under different appellations. He is in Denmark and Norway also called Nisse god-dreng (Nissè good lad), and in Sweden Tomtgubbe (Old Man of the House), or briefly Tomte.

He is evidently of the Dwarf family, as he resembles them in appearance, and, like them, has the command of money, and the same dislike to noise and tumult. He is of the size of a year-old child, but has the face of an old man. His[Pg 140] usual dress is grey, with a pointed red cap; but on Michaelmas-day he wears a round hat like those of the peasants.

No farm-house goes on well unless there is a Nis in it, and well is it for the maids and the men when they are in favour with him. They may go to their beds and give themselves no trouble about their work, and yet in the morning the maids will find the kitchen swept up, and water brought in, and the men will find the horses in the stable well cleaned and curried, and perhaps a supply of corn cribbed for them from the neighbours' barns. But he punishes them for any irregularity that takes place.

The Nisses of Norway, we are told, are fond of the moon-light, and in the winter time they may be seen jumping over the yard, or driving in sledges. They are also skilled in music and dancing, and will, it is said, give instructions on the fiddle for a grey sheep, like the Swedish Strömkarl.[201]

Every church, too, has its Nis, who looks to order, and chastises those who misbehave themselves. He is called the Kirkegrim.

It is very difficult, they say, to get rid of a Nis when one wishes it. A man who lived in a house in which a Nis carried his pranks to great lengths resolved to quit the tenement, and leave him there alone. Several cart-loads of furniture and other articles were already gone, and the man was come to take away the last, which consisted chiefly of empty tubs, barrels, and things of that sort. The load was now all ready, and the man had just bidden farewell to his house and to the Nis, hoping for comfort in his new habitation, when happening, from some cause or other, to go to the back of the cart, there he saw the Nis sitting in one of[Pg 141] the tubs in the cart, plainly with the intention of going along with him wherever he went. The good man was surprised and disconcerted beyond measure at seeing that all his labour was to no purpose; but the Nis began to laugh heartily, popped his head up out of the tub, and cried to the bewildered farmer, "Ha! we're moving to-day, you see."[203]

It is related of a Nis, who had established himself in a house in Jutland, that he used every evening, after the maid was gone to bed, to go into the kitchen to take his groute, which they used to leave for him in a wooden bowl.

One evening he sat down as usual to eat his supper with a good appetite, drew over the bowl to him, and was just beginning, as he thought, to make a comfortable meal, when he found that the maid had forgotten to put any butter into it for him. At this he fell into a furious rage, got up in the height of his passion, and went out into the cow-house, and twisted the neck of the best cow that was in it. But as he felt himself still very hungry, he stole back again to the kitchen to take some of the groute, such as it was, and when he had eaten a little of it he perceived that there was butter in it, but that it had sunk to the bottom under the groute. He was now so vexed at his injustice toward the maid, that, to make good the damage he had done, he went back to the cow-house and set a chest full of money by the side of the dead cow, where the family found it nest morning, and by means of it got into flourishing circumstances.

[Pg 142]

There was a Nis in a house in Jutland; he every evening got his groute at the regular time, and he, in return, used to help both the men and the maids, and looked to the interest of the master of the house in every respect.

There came one time an arch mischievous boy to live at service in this house, and his great delight was, whenever he got an opportunity, to give the Nis all the annoyance in his power. One evening, late, when everything was quiet in the place, the Nis took his little wooden dish, and was just going to eat his supper, when he perceived that the boy had put the butter at the bottom, and concealed it, in hopes that he might eat the groute first, and then find the butter when all the groute was gone. He accordingly set about thinking how he might repay the boy in kind; so, after pondering a little, he went up to the loft, where the man and the boy were lying asleep in the same bed. When he had taken the bed-clothes off them, and saw the little boy by the side of the tall man, he said, "Short and long don't match;" and with this word he took the boy by the legs and dragged him down to the man's legs. He then went up to the head of the bed, and "Short and long don't match," said he again, and then he dragged the boy up once more. When, do what he would, he could not succeed in making the boy as long as the man, he still persisted in dragging him up and down in the bed, and continued at this work the whole night long, till it was broad daylight.

By this time he was well tired, so he crept up on the window-stool, and sat with his legs hanging down into the yard. But the house-dog—for all dogs have a great enmity to the Nis—as soon as he saw him, began to bark at him, which afforded such amusement to Nis, as the dog could not get up to him, that he put down first one leg and then the other to him, and teazed him, and kept saying, "Look at my little leg! look at my little leg!" In the meantime the boy[Pg 143] had wakened, and had stolen up close behind him, and while Nis was least thinking of it, and was going on with his "Look at my little leg!" the boy tumbled him down into the yard to the dog, crying out at the same time, "Look at the whole of him now!"

There lived a man at Thyrsting, in Jutland, who had a Nis in his barn. This Nis used to attend to the cattle, and at night he would steal fodder for them from the neighbours, so that this farmer had the best fed and most thriving cattle in the country.

One time the boy went along with the Nis to Fugleriis to steal corn. The Nis took as much as he thought he could well carry, but the boy was more covetous, and said, "Oh, take more; sure we can rest now and then?" "Rest!" said the Nis; "rest! and what is rest?" "Do what I tell you," replied the boy; "take more, and we shall find rest when we get out of this."—The Nis then took more, and they went away with it. But when they were come to the lands of Thyrsting, the Nis grew tired, and then the boy said to him, "Here now is rest;" and they both sat down on the side of a little hill. "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."

It happened some time after that the boy and the Nis were no longer friends, and as the Nis was sitting one day in the granary-window, with his legs hanging out into the yard, the boy ran at him and tumbled him back into the granary. But the Nis took his satisfaction of him that very same night; for when the boy was gone to bed, he stole down to where he was lying, and carried him naked as he was out into the yard, and then laid two pieces of wood across the well, and put him lying on them, expecting that, when he awoke, he would fall from the fright down into the well and be drowned. But he was disappointed, for the boy came off without injury.

[Pg 144]

There was a man who lived in the town of Tirup, who had a very handsome white mare. This mare had for many years gone, like an heirloom, from father to son, because there was a Nis attached to her, which brought luck to the place.

This Nis was so fond of the mare, that he could hardly endure to let them put her to any kind of work, and he used to come himself every night and feed her of the best; and as for this purpose he usually brought a superfluity of corn, both threshed and in the straw, from the neighbours' barns, all the rest of the cattle enjoyed the advantage of it, and they were all kept in exceeding good case.

It happened at last that the farm-house passed into the hands of a new owner, who refused to put any faith in what they told him about the mare, so the luck speedily left the place, and went after the mare to his poor neighbour who had bought her; and within five days after his purchase, the poor farmer who had bought the mare began to find his circumstances gradually improving, while the income of the other, day after day, fell away and diminished at such a rate, that he was hard set to make both ends meet.

If now the man who had gotten the mare had only known how to be quiet, and enjoy the good times that were come upon him, he and his children, and his children's children after him, would have been in flourishing circumstances till this very day. But when he saw the quantity of corn that came every night to his barn, he could not resist his desire to get a sight of the Nis. So he concealed himself one evening, at nightfall, in the stable; and as soon as it was midnight, he saw how the Nis came from his neighbour's barn and brought a sackful of corn with him. It was now unavoidable that the Nis should get a sight of the man who was watching; so he, with evident marks of grief, gave the mare her food for the last time, cleaned, and dressed her to[Pg 145] the best of his abilities, and when he had done, turned round to where the man was lying and bid him farewell.

From that day forward the circumstances of both the neighbours were on an equality, for each now kept his own.

There was a Nis in a farm-house, who was for ever tormenting the maids, and playing all manner of roguish tricks on them, and they in return were continually planning how to be even with him. There came one time to the farm-house a Juttish drover and put up there for the night. Among his cattle, there was one very large Juttish ox; and when Nis saw him in the stable he took a prodigious fancy to get up and ride on his back. He accordingly mounted the ox, and immediately began to torment the beast in such a manner that he broke loose from his halter and ran out into the yard with the Nis on his back. Poor Nis was now terrified in earnest, and began to shout and bawl most lustily. His cries awakened the maids, but instead of coming to his assistance they laughed at him till they were ready to break their hearts. And when the ox ran against a piece of timber, so that the unfortunate Nis had his hood all torn by it, the maids shouted out and called him "Lame leg, Lame leg," and he made off with himself in most miserable plight. But the Nis did not forget it to the maids; for the following Sunday when they were going to the dance, he contrived, unknown to them, to smut their faces all over, so that when they got up to dance, every one that was there burst out a laughing at them.

[Pg 146]

There was once an exceeding great number of Nisses in Jutland. Those in Vosborg in particular were treated with so much liberality, that they were careful and solicitous beyond measure for their master's interest. They got every evening in their sweet-groute a large lump of butter, and in return for this, they once showed great zeal and gratitude.

One very severe winter, a lonely house in which there were six calves was so completely covered by the snow, that for the space of fourteen days no one could get into it. When the snow was gone, the people naturally thought that the calves were all dead of hunger; but far from it, they found them all in excellent condition; the place cleaned up, and the cribs full of beautiful corn, so that it was quite evident the Nisses had attended to them.

But the Nis, though thus grateful when well treated, is sure to avenge himself when any one does anything to annoy and vex him. As a Nis was one day amusing himself by running on the loft over the cow-house, one of the boards gave way and his leg went through. The boy happened to be in the cow-house when this happened, and when he saw the Nis's leg hanging down, he took up a dung fork, and gave him with it a smart rap on the leg. At noon, when the people were sitting round the table in the hall, the boy sat continually laughing to himself. The bailiff asked him what he was laughing at; and the boy replied, "Oh! a got such a blow at Nis to-day, and a gave him such a hell of a rap with my fork, when he put his leg down through the loft." "No," cried Nis, outside of the window, "it was not one, but three blows you gave me, for there were three prongs on the fork; but I shall pay you for it, my lad."

Next night, while the boy was lying fast asleep, Nis came and took him up and brought him out into the yard, then flung him over the house, and was so expeditious in getting to the other side of the house, that he caught him before he[Pg 147] came to the ground, and instantly pitched him over again, and kept going on with this sport till the boy had been eight times backwards and forwards over the roof, and the ninth time he let him fall into a great pool of water, and then set up such a shout of laughter at him, that it wakened up all the people that were in the place.

In Sweden the Tomte is sometimes seen at noon, in summer, slowly and stealthily dragging a straw or an ear of corn. A farmer, seeing him thus engaged, laughed, and said, "What difference does it make if you bring away that or nothing?" The Tomte in displeasure left his farm, and went to that of his neighbour; and with him went all prosperity from him who had made light of him, and passed over to the other farmer. Any one who treated the industrious Tomte with respect, and set store by the smallest straw, became rich, and neatness and regularity prevailed in his household.[204]

It is a prevalent opinion in the North that all the various beings of the popular creed were once worsted in a conflict with superior powers, and condemned to remain till doomsday in certain assigned abodes. The Dwarfs, or Hill (Berg) trolls, were appointed the hills; the Elves the groves and[Pg 148] leafy trees; the Hill-people (Högfolk[205]) the caves and caverns; the Mermen, Mermaids, and Necks, the sea, lakes, and rivers; the River-man (Strömkarl) the small waterfalls. Both the Catholic and Protestant clergy have endeavoured to excite an aversion to these beings, but in vain. They are regarded as possessing considerable power over man and nature, and it is believed that though now unhappy, they will be eventually saved, or faa förlossning (get salvation), as it is expressed.

The Neck (in Danish Nökke[206]) is the river-spirit. The ideas respecting him are various. Sometimes he is represented as sitting, of summer nights, on the surface of the water, like a pretty little boy, with golden hair hanging in ringlets, and a red cap on his head; sometimes as above the water, like a handsome young man, but beneath like a horse;[207] at other times, as an old man with a long beard, out of which he wrings the water as he sits on the cliffs. In this last form, Odin, according to the Icelandic sagas, has sometimes revealed himself.

The Neck is very severe against any haughty maiden who makes an ill return to the love of her wooer; but should he himself fall in love with a maid of human kind, he is the most polite and attentive suitor in the world.

Though he is thus severe only against those who deserve it, yet country people when they are upon the water use certain precautions against his power. Metals, particularly steel, are believed "to bind the Neck," (binda Necken); and when going on the open sea, they usually put a knife[Pg 149] in the bottom of the boat, or set a nail in a reed. In Norway the following charm is considered effectual against the Neck:—

The Neck is a great musician. He sits on the water and plays on his gold harp, the harmony of which operates on all nature. To learn music of him, a person must present him with a black lamb, and also promise him resurrection and redemption.

The following story is told in all parts of Sweden:—

"Two boys were one time playing near a river that ran by their father's house. The Neck rose and sat on the surface of the water, and played on his harp; but one of the children said to him, 'What is the use, Neck, of your sitting there and playing? you will never be saved.' The Neck then began to weep bitterly, flung away his harp, and sank down to the bottom. The children went home, and told the whole story to their father, who was the parish priest. He said they were wrong to say so to the Neck, and desired them to go immediately back to the river, and console him with the promise of salvation. They did so: and when they came down to the river the Neck was sitting on the water, weeping and lamenting. They then said to him, 'Neck, do not grieve so; our father says that your Redeemer liveth also.' The Neck then took his harp and played most sweetly, until long after the sun was gone down."

This legend is also found in Denmark, but in a less agreeable form. A clergyman, it is said, was journeying one night to Roeskilde in Zealand. His way led by a hill in which there was music and dancing and great merriment going forward. Some dwarfs jumped suddenly out of it, stopped the carriage, and asked him whither he was going. He replied to the synod of the church. They asked him if he thought they could be saved. To that, he replied, he could not give an immediate answer. They then begged[Pg 150] that he would give them a reply by next year. When he next passed, and they made the same demand, he replied, "No, you are all damned." Scarcely had he spoken the word, when the whole hill appeared in flames.

In another form of this legend, a priest says to the Neck, "Sooner will this cane which I hold in my hand grow green flowers than thou shalt attain salvation." The Neck in grief flung away his harp and wept, and the priest rode on. But soon his cane began to put forth leaves and blossoms, and he then went back to communicate the glad tidings to the Neck who now joyously played on all the entire night.[208]

The Strömkarl, called in Norway Grim or Fosse-Grim[211] (Waterfall-Grim) is a musical genius like the Neck. Like him too, when properly propitiated, he communicates his art. The sacrifice also is a black lamb,[212] which the offerer must present with averted head, and on Thursday evening. If it is poor the pupil gets no further than to the tuning of the instruments; if it is fat the Strömkarl seizes the votary by the right hand, and swings it backwards and forwards till the blood runs out at the finger-ends. The aspirant is then enabled to play in such a masterly manner that the trees dance and waterfalls stop at his music.[213]

The Havmand, or Merman, is described as of a handsome form, with green or black hair and beard. He dwells either in the bottom of the sea, or in the cliffs and hills near the sea shore, and is regarded as rather a good and beneficent kind of being.[214]

The Havfrue, or Mermaid, is represented in the popular tradition sometimes as a good, at other times as an evil and treacherous being. She is beautiful in her appearance.[Pg 153] Fishermen sometimes see her in the bright summer's sun, when a thin mist hangs over the sea, sitting on the surface of the water, and combing her long golden hair with a golden comb, or driving up her snow-white cattle to feed on the strands and small islands. At other times she comes as a beautiful maiden, chilled and shivering with the cold of the night, to the fires the fishers have kindled, hoping by this means to entice them to her love.[215] Her appearance prognosticates both storm and ill success in their fishing. People that are drowned, and whose bodies are not found, are believed to be taken into the dwellings of the Mermaids. These beings are also supposed to have the power of foretelling future events. A Mermaid, we are told, prophesied the birth of Christian IV. of Denmark, and

Fortune-telling has been in all countries a gift of the sea-people. We need hardly mention the prophecies of Nereus and Proteus.

A girl one time fell into the power of a Havfrue and passed fifteen years in her submarine abode without ever seeing the sun. At length her brother went down in quest of her, and succeeded in bringing her back to the upper world. The Havfrue waited for seven years expecting her return, but when she did not come back, she struck the water with her staff and made it boil up and cried—

[Pg 154]

[Pg 156]

Under the title of Northern Islands we include all those lying in the ocean to the north of Scotland, to wit Iceland, the Feroes, Shetland, and the Orkneys.

These islands were all peopled from Norway and Denmark during the ninth century. Till that time many of them, particularly Iceland and the Feroes, though, perhaps, occasionally visited by stray Vikings, or by ships driven out of their course by tempests, had lain waste and desert from the creation, the abode alone of wild beasts and birds.

But at that period the proud nobles of Norway and Denmark, who scorned to be the vassals of Harold Fairhair and Gorm the Old, the founders of the Norwegian and Danish monarchies, set forth in quest of new settlements, where, at a distance from these haughty potentates, they might live in the full enjoyment of their beloved independence. Followed by numerous vassals, they embarked on the wide Atlantic. A portion fixed themselves on the distant shores of Iceland; others took possession of the vacant Feroes; and more dispossessed the Peti and Papæ, the ancient inhabitants of Shetland and the Orkneys, and seized on their country.

As the Scandinavians were at that time still worshipers of Thor and Odin, the belief in Alfs and Dwarfs accompanied[Pg 157] them to their new abodes, and there, as elsewhere, survived the introduction of Christianity. We now proceed to examine the vestiges of the old religion still to be traced.

It is in vain that we look into the works of travellers for information on the subject of popular belief in Iceland. Their attention was too much occupied by Geysers, volcanoes, agriculture, and religion, to allow them to devote any part of it to this, in their eyes, unimportant subject. So that, were it not for some short but curious notices given by natives of the island, we should be quite ignorant of the fate of the subordinate classes of the old religion in Iceland.

Torfæus, who wrote in the latter end of the seventeenth century, gives, in his preface to his edition of Hrolf Krakas Saga, the opinion of a venerable Icelandic pastor, named Einar Gudmund, respecting the Dwarfs. This opinion Torfæus heard when a boy from the lips of the old man.

"I believe, and am fully persuaded," said he, "that this people are the creatures of God, consisting of a body and a rational spirit; that they are of both sexes; marry, and have children; and that all human acts take place among them as with us: that they are possessed of cattle, and of many other kinds of property; have poverty and riches, weeping and laughter, sleep and wake, and have all other[Pg 158] affections belonging to human nature; and that they enjoy a longer or a shorter term of life according to the will and pleasure of God. Their power of having children," he adds, "appears from this, that some of their women have had children by men, and were very anxious to have their offspring dipped in the sacred font, and initiated into Christianity; but they, in general, sought in vain. Thorkatla Mari, the wife of Kari, was pregnant by a Hill-man, but she did not bring the child Aresus into the world, as appears from the poems made on this fatal occasion.

"There was formerly on the lands of Haga a nobleman named Sigvard Fostre, who had to do with a Hill-woman. He promised her faithfully that he would take care to have the child received into the bosom of the church. In due time the woman came with her child and laid it on the churchyard wall, and along with it a gilded cup and a holy robe (presents she intended making to the church for the baptism of her child), and then retired a little way. The pastor inquired who acknowledged himself the father of the child. Sigvard, perhaps, out of shame, did not venture to acknowledge himself. The clerk now asked him if it should be baptised or not. Sigvard said 'No,' lest by assenting he should be proved to be the father. The infant then was left where it was, untouched and unbaptised. The mother, filled with rage, snatched up her babe and the cup, but left the vestment, the remains of which may still be seen in Haga. That woman foretold and inflicted a singular disease on Sigvard and his posterity till the ninth generation, and several of his descendants are to this day afflicted with it. Andrew Gudmund (from which I am the seventh in descent) had an affair of the same kind. He also refused to have the child baptised, and he and his posterity have suffered a remarkable disease, of which very many of them have died; but some, by the interposition of good men, have escaped the deserved punishment."

The fullest account we have of the Icelandic Elves or Dwarfs is contained in the following passage of the Ecclesiastical History of Iceland of the learned Finnus Johannæus.

"As we have not as yet," says he, "spoken a single word about the very ancient, and I know not whether more[Pg 159] ridiculous or perverse, persuasion of our forefathers about semigods, this seems the proper place for saying a few words about this so celebrated figment, as it was chiefly in this period it attained its acmè, and it was believed as a true and necessary article of faith, that there are genii or semigods, called in our language Alfa and Alfa-folk.

"Authors vary respecting their essence and origin. Some hold that they have been created by God immediately and without the intervention of parents, like some kinds of spirits: others maintain that they are sprung from Adam, but before the creation of Eve:[218] lastly, some refer them to another race of men, or to a stock of præ-Adamites. Some bestow on them not merely a human body, but an immortal soul: others assign them merely mortal breath (spiritum) instead of a soul, whence a certain blockhead,[219] in an essay written by him respecting them, calls them our half-kin (half-kyn).

"According to the old wives' tales that are related about this race of genii who inhabit Iceland and its vicinity, they have a political form of government modelled after the same pattern as that which the inhabitants themselves are under. Two viceroys rule over them, who in turn every second year, attended by some of the subjects, sail to Norway, to present themselves before the monarch of the whole[Pg 160] race, who resides there, and to give him a true report concerning the fidelity, good conduct, and obedience of the subjects; and those who accompany them are to accuse the government or viceroys if they have transgressed the bounds of justice or of good morals. If these are convicted of crime or injustice, they are forthwith stript of their office, and others are appointed in their place.

"This nation is reported to cultivate justice and equity above all other virtues, and hence, though they are very potent, especially with words and imprecations, they very rarely, unless provoked or injured, do any mischief to man; but when irritated they avenge themselves on their enemies with dreadful curses and punishments.

"The new-born infants of Christians are, before baptism, believed to be exposed to great peril of being stolen by them, and their own, which they foresee likely to be feeble in mind, in body, in beauty, or other gifts, being substituted for them. These supposititious children of the semigods are called Umskiptingar; whence nurses and midwives were strictly enjoined to watch constantly, and to hold the infant firmly in their arms, till it had had the benefit of baptism, lest they should furnish any opportunity for such a change. Hence it comes, that the vulgar use to call fools, deformed people, and those who act rudely and uncivilly, Umskiptinga eins og hann sie ko minnaf Alfum, i.e. changelings, and come of the Alfs.

"They use rocks, hills, and even the seas, for their habitations, which withinside are neat, and all their domestic utensils extremely clean and orderly. They sometimes invite men home, and take especial delight in the converse of Christians, some of whom have had intercourse with their daughters or sisters, who are no less wanton than beautiful, and have had children by them, who must by all means be washed in holy water, that they may receive an immortal soul, and one that can be saved. Nay, they have not been ashamed to feign that certain women of them have been joined in lawful marriage with men, and continued for a long time with them, happily at first, but, for the most part, with an ill or tragical conclusion.

"Their cattle, if not very numerous, are at least very profitable. They are invisible as their owners are, unless when[Pg 161] it pleases them to appear, which usually takes place when the weather is serene and the sun shining very bright; for as they do not see the sun within their dwellings, they frequently walk out in the sunshine that they may be cheered by his radiance.[220] Hence, even the coffins of dead kings and nobles, such as are the oblong stones which are to be seen here and there, in wildernesses and rough places, always lie in the open air and exposed to the sun.

"They change their abodes and habitations occasionally like mankind; this they do on new-year's night; whence certain dreamers and mountebanks used on that night to watch in the roads, that, by the means of various forms of conjurations appointed for that purpose, they might extort from them as they passed along the knowledge of future events.[221] But people in general, who were not acquainted with such things, especially the heads of families, used on this evening strictly to charge their children and servants to be sure to be serious and modest in their actions and language, lest their invisible guests, and mayhap future neighbours, should be aggrieved or any way offended. Hence, when going to bed they did not shut the outer doors of their houses, nor even the door of the sitting-room, but having kindled a light, and laid out a table, they desired the invisible personages who had arrived, or were to arrive, to partake, if it was their pleasure, of the food that was laid out for them; and hoped that if it pleased them to dwell within the limits of their lands, they would live safe and sound, and be propitious to them. As this superstitious belief is extremely ancient, so it long continued in full vigour, and was held by some even within the memory of our fathers."[222]

[Pg 162]

The Icelandic Neck, Kelpie, or Water-Spirit, is called Nickur, Ninnir, and Hnikur, one of the Eddaic names of Odin. He appears always in the form of a fine apple-grey horse on the sea-shore; but he may be distinguished from ordinary horses by the circumstance of his hoofs being reversed. If any one is so foolish as to mount him, he gallops off, and plunges into the sea with his burden. He can, however, be caught in a particular manner, tamed, and made to work.[223]

The Icelanders have the same notions respecting the seals which we shall find in the Feroes and Shetland. It is a common opinion with them that King Pharaoh and his army were changed into these animals.

The people of the Feroes believe in the same classes of beings as the inhabitants of the countries whence their ancestors came.

They call the Trolls Underground-people, Hollow-men, Foddenskkmænd, and Huldefolk. These Trolls used frequently to carry people into their hills, and detain them there. Among several other instances, Debes[224] gives the following one of this practice:

"Whilst Mr. Taale was priest in Osteröe, it happened[Pg 163] that one of his hearers was carried away and returned again. At last the said young man being to be married, and every thing prepared, and the priest being arrived the Saturday before at the parish, the bridegroom was carried away; wherefore they sent folks to look after him, but he could not be found. The priest desired his friends to have good courage, and that he would come again; which he did at last, and related that the spirit that led him away was in the shape of a most beautiful woman, and very richly dressed, who desired him to forsake her whom he was now to marry, and consider how ugly his mistress was in comparison of her, and what fine apparel she had. He said also that he saw the men that sought after him, and that they went close by him but could not see him, and that he heard their calling, and yet could not answer them; but that when he would not be persuaded he was again left at liberty."

The people of the Feroes call the Nisses or Brownies Niägruisar, and describe them as little creatures with red caps on their heads, that bring luck to any place where they take up their abode.

It is the belief of the people of these islands that every ninth-night the seals put off their skins and assume the human form, and dance and sport about on the land. After some time, they resume their skins and return to the water. The following adventure, it is said, once occurred:[225]

"A man happening to pass by where a female seal was disporting herself in the form of a woman, found her skin, and took and hid it. When she could not find her skin to creep into, she was forced to remain in the human form; and as she was fair to look upon, that same man took her to wife, had children by her, and lived right happily with her. After a long time, the wife found the skin that had been stolen, and could not resist the temptation to creep into it, and so she became a seal again, and returned to the sea."

The Neck called Nikar is also an object of popular faith in the Feroes. He inhabits the streams and lakes, and takes a delight in drowning people.

[Pg 164]

Dr. Hibbert's valuable work on the Shetland Islands[226] fortunately enables us to give a tolerably complete account of the fairy system of these islands.

The Shetlanders, he informs us, believe in two kinds of Trows, as they call the Scandinavian Trolls, those of the land and those of the sea.

The former, whom, like the Scots, they also term the guid folk and guid neighbours, they conceive to inhabit the interior of green hills. Persons who have been brought into their habitations have been dazzled with the splendour of what they saw there. All the interior walls are adorned with gold and silver, and the domestic utensils resemble the strange things that are found sometimes lying on the hills. These persons have always entered the hill on one side and gone out at the other.

They marry and have children, like their northern kindred. A woman of the island of Yell, who died not long since, at the advanced age of more than a hundred years, said, that she once met some fairy children, accompanied by a little dog, playing like other boys and girls, on the top of a hill. Another time she happened one night to raise herself up in the bed, when she saw a little boy with a white nightcap on his head, sitting at the fire. She asked him who he was. "I am Trippa's son," said he. When she heard this, she instantly sained, i. e. blessed herself, and Trippa's son vanished.

[Pg 165]

Saining is the grand protection against them; a Shetlander always sains himself when passing by their hills.

The Trows are of a diminutive stature, and they are usually dressed in gay green garments. When travelling from one place to another they may be seen mounted on bulrushes, and riding through the air. If a person should happen to meet them when on these journeys, he should, if he has not a bible in his pocket, draw a circle round him on the ground, and in God's name forbid their approach. They then generally disappear.[227]

They are fond of music and dancing, and it is their dancing that forms the fairy rings. A Shetlander lying awake in bed before day one morning, heard the noise of a party of Trows passing by his door. They were preceded by a piper, who was playing away lustily. The man happened to have a good ear for music, so he picked up the tune he heard played, and used often after to repeat it for his friends under the name of the Fairy-tune.

The Trows are not free from disease, but they are possessed of infallible remedies, which they sometimes bestow on their favourites. A man in the island of Unst had an earthen pot that contained an ointment of marvellous power. This he said he got from the hills, and, like the widow's cruise, its contents never failed.

They have all the picking and stealing propensities of the Scandinavian Trolls. The dairy-maid sometimes detects a Trow-woman secretly milking the cows in the byre. She sains herself, and the thief takes to flight so precipitately as to leave behind her a copper pan of a form never seen before.

When they want beef or mutton on any festal occasion, they betake themselves to the Shetlanders' scatholds or town-mails, and with elf-arrows bring down their game. On these occasions they delude the eyes of the owner with the appearance of something exactly resembling the animal whom they have carried off, and by its apparent violent death by some accident. It is on this account that the flesh of such animals as have met a sudden or violent death is regarded as improper food.

A Shetlander, who is probably still alive, affirmed that he[Pg 166] was once taken into a hill by the Trows. Here one of the first objects that met his view was one of his own cows, that was brought in to furnish materials for a banquet. He regarded himself as being in rather a ticklish situation if it were not for the protection of the Trow-women, by whose favour he had been admitted within the hill. On returning home, he learned, to his great surprise, that at the very moment he saw the cow brought into the hill, others had seen her falling over the rocks.

Lying-in-women and "unchristened bairns" they regard as lawful prize. The former they employ as wet-nurses, the latter they of course rear up as their own. Nothing will induce parents to show any attention to a child that they suspect of being a changeling. But there are persons who undertake to enter the hills and regain the lost child.

A tailor, not long since, related the following story. He was employed to work at a farm-house where there was a child that was an idiot, and who was supposed to have been left there by the Trows instead of some proper child, whom they had taken into the hills. One night, after he had retired to his bed, leaving the idiot asleep by the fire, he was suddenly waked out of his sleep by the sound of music, and on looking about him he saw the whole room full of fairies, who were dancing away their rounds most joyously. Suddenly the idiot jumped up and joined in the dance, and showed such a degree of acquaintance with the various steps and movements as plainly testified that it must have been a long time since he first went under the hands of the dancing-master. The tailor looked on for some time with admiration, but at last he grew alarmed and sained himself. On hearing this, the Trows all fled in the utmost disorder, but one of them, a woman, was so incensed at this interruption of their revels, that as she went out she touched the big toe of the tailor, and he lost the power of ever after moving it.[228]

In these cases of paralysis they believe that the Trows have taken away the sound member and left a log behind. They even sometimes sear the part, and from the want of sensation in it boast of the correctness of this opinion.[229]

[Pg 167]

With respect to the Sea-Trows, it is the belief of the Shetlanders that they inhabit a region of their own at the bottom of the sea.[230] They here respire a peculiar atmosphere, and live in habitations constructed of the choicest submarine productions. When they visit the upper world on occasions of business or curiosity, they are obliged to enter the skin of some animal capable of respiring in the water. One of the shapes they assume is that of what is commonly called a merman or mermaid, human from the waist upwards, terminating below in the tail of a fish. But their most favourite vehicle is the skin of the larger seal or Haaf fish, for as this animal is amphibious they can land on some rock, and there cast off their sea-dress and assume their own shape, and amuse themselves as they will in the upper world. They must, however, take especial care of their skins, as each has but one, and if that should be lost, the owner can never re-descend, but must become an inhabitant of the supramarine world.

The following Shetland tales will illustrate this:—

A boat's-crew landed one time upon one of the stacks[231] with the intention of attacking the seals. They had considerable success; stunned several of them, and while they lay stupefied, stripped them of their skins, with the fat attached to them. They left the naked carcases lying on the rocks, and were about to get into their boat with their spoils and return to Papa Stour, whence they had come. But just as they were embarking, there rose such a tremendous swell that they saw there was not a moment to be lost, and every one flew as quickly as he could to get on board the boat. They were all successful but one man, who had imprudently loitered behind. His companions were very unwilling to leave him on the skerries, perhaps to perish, but the surge[Pg 168] increased so fast, that after many unsuccessful attempts to bring the boat in close to the stacks, they were obliged to depart, and leave the unfortunate man to his fate.

A dark stormy night came on, the sea dashed most furiously against the rocks, and the poor deserted Shetlander saw no prospect before him but that of dying of the cold and hunger, or of being washed into the sea by the breakers, which now threatened every moment to run over the stack.

At length he perceived several of the seals, who had escaped from the boatmen, approaching the skerry. When they landed they stripped off their seal-skin dresses and appeared in their proper forms of Sea-Trows. Their first object was to endeavour to recover their friends, who lay stunned and skinless. When they had succeeded in bringing them to themselves, they also resumed their proper form, and appeared in the shape of the sub-marine people. But in mournful tones, wildly accompanied by the raging storm, they lamented the loss of their sea-vestures, the want of which would for ever prevent them from returning to their native abodes beneath the deep waters of the Atlantic. Most of all did they lament for Ollavitinus, the son of Gioga, who, stripped of his seal-skin, must abide for ever in the upper world.

Their song was at length broken off by their perceiving the unfortunate boatman, who, with shivering limbs and despairing looks, was gazing on the furious waves that now dashed over the stack. Gioga, when she saw him, instantly conceived the design of rendering the perilous situation of the man of advantage to her son. She went up to him, and mildly addressed him, proposing to carry him on her back through the sea to Papa Stour, on condition of his getting her the seal-skin of her son.

The bargain was soon made, and Gioga equipped herself in her phocine garb; but when the Shetlander gazed on the stormy sea he was to ride through, his courage nearly failed him, and he begged of the old lady to have the kindness to allow him to cut a few holes in her shoulders and flanks, that he might obtain a better fastening for his hands between the skin and the flesh.

This, too, her maternal tenderness induced Gioga to consent to. The man, having prepared everything, now[Pg 169] mounted, and she plunged into the waves with him, gallantly ploughed the deep, and landed him safe and sound at Acres Gio, in Papa Stour. He thence set out for Skeo, at Hamna Voe, where the skin was, and honourably fulfilled his agreement by restoring to Gioga the means of bringing back her son to his dear native land.

On a fine summer's evening, an inhabitant of Unst happened to be walking along the sandy margin of a voe.[232] The moon was risen, and by her light he discerned at some distance before him a number of the sea-people, who were dancing with great vigour on the smooth sand. Near them he saw lying on the ground several seal-skins.

As the man approached the dancers, all gave over their merriment, and flew like lightning to secure their garments; then clothing themselves, plunged in the form of seals into the sea. But the Shetlander, on coming up to the spot where they had been, and casting his eyes down on the ground, saw that they had left one skin behind them, which was lying just at his feet. He snatched it up, carried it swiftly away, and placed it in security.

On returning to the shore, he met the fairest maiden that eye ever gazed upon: she was walking backwards and forwards, lamenting in most piteous tones the loss of her seal-skin robe, without which she never could hope to rejoin her family and friends below the waters, but must remain an unwilling inhabitant of the region enlightened by the sun.

The man approached and endeavoured to console her, but she would not be comforted. She implored him in the most moving accents to restore her dress; but the view of her lovely face, more beautiful in tears, had steeled his heart. He represented to her the impossibility of her return, and[Pg 170] that her friends would soon give her up; and finally, made an offer to her of his heart, hand, and fortune.

The sea-maiden, finding she had no alternative, at length consented to become his wife. They were married, and lived together for many years, during which time they had several children, who retained no vestiges of their marine origin, saving a thin web between their fingers, and a bend of their hands, resembling that of the fore paws of a seal; distinctions which characterise the descendants of the family to the present day.

The Shetlander's love for his beautiful wife was unbounded, but she made but a cold return to his affection. Often would she steal out alone and hasten down to the lonely strand, and there at a given signal, a seal of large size would make his appearance, and they would converse for hours together in an unknown language; and she would return home from this meeting pensive and melancholy.

Thus glided away years, and her hopes of leaving the upper world had nearly vanished, when it chanced one day, that one of the children, playing behind a stack of corn, found a seal-skin. Delighted with his prize, he ran with breathless eagerness to display it before his mother. Her eyes glistened with delight at the view of it; for in it she saw her own dress, the loss of which had cost her so many tears. She now regarded herself as completely emancipated from thraldom; and in idea she was already with her friends beneath the waves. One thing alone was a drawback on her raptures. She loved her children, and she was now about to leave them for ever. Yet they weighed not against the pleasures she had in prospect: so after kissing and embracing them several times, she took up the skin, went out, and proceeded down to the beach.

In a few minutes after the husband came in, and the children told him what had occurred. The truth instantly flashed across his mind, and he hurried down to the shore with all the speed that love and anxiety could give. But he only arrived in time to see his wife take the form of a seal, and from the ledge of a rock plunge into the sea.

The large seal, with whom she used to hold her conversations, immediately joined her, and congratulated her on her escape, and they quitted the shore together. But ere she[Pg 171] went she turned round to her husband, who stood in mute despair on the rock, and whose misery excited feelings of compassion in her breast. "Farewell," said she to him, "and may all good fortune attend you. I loved you well while I was with you, but I always loved my first husband better."[233]

The water-spirit is in Shetland called Shoopiltee; he appears in the form of a pretty little horse, and endeavours to entice persons to ride on him, and then gallops with them into the sea.

Of the Orcadian Fairies we have very little information. Brand[234] merely tells us, they were, in his time, frequently seen in several of the isles dancing and making merry; so that we may fairly conclude they differed little from their Scottish and Shetland neighbours. One thing he adds, which is of some importance, that they were frequently seen in armour.

Brownie seems to have been the principal Orkney Fairy, where he possessed a degree of importance rather beyond what was allotted to him in the neighbouring realm of Scotland.

"Not above forty or fifty years ago," says Brand, "almost every family had a Brownie, or evil spirit, so called, which served them, to whom they gave a sacrifice for its service; as, when they churned their milk, they took a part thereof and sprinkled every corner of the house with it for Brownie's[Pg 172] use; likewise, when they brewed, they had a stone which they called Brownie's stone, wherein there was a little hole, into which they poured some wort for a sacrifice to Brownie. My informer, a minister of the country, told me that he had conversed with an old man, who, when young, used to brew and sometimes read upon his bible; to whom an old woman in the house said that Brownie was displeased with that book he read upon, which, if he continued to do, they would get no more service of Brownie. But he being better instructed from that book which was Brownie's eyesore, and the object of his wrath, when he brewed, he would not suffer any sacrifice to be given to Brownie; whereupon, the first and second brewings were spilt and for no use, though the wort wrought well, yet in a little time it left off working and grew cold; but of the third browst or brewing, he had ale very good, though he would not give any sacrifice to Brownie, with whom afterwards they were no more troubled. I had also from the same informer, that a lady in Unst, now deceased, told him that when she first took up house, she refused to give a sacrifice to Brownie, upon which, the first and second brewings misgave, but the third was good; and Brownie, not being regarded and rewarded as formerly he had been, abandoned his wonted service: which cleareth the Scripture, 'Resist the devil and he will flee from you.' They also had stacks of corn which they called Brownie's stacks, which, though they were not bound with straw ropes, or any way fenced as other stacks use to be, yet the greatest storm of wind was not able to blow anything off them."

A very important personage once, we are told, inhabited the Orkneys in the character of Brownie.

"Luridan," says Reginald Scot, "a familiar of this kind, did for many years inhabit the island of Pomonia, the largest of the Orkades in Scotland, supplying the place of manservant and maid-servant with wonderful diligence to those families whom he did haunt, sweeping their rooms and washing their dishes, and making their fires before any were up in the morning. This Luridan affirmed, that he was the genius Astral of that island; that his place or residence in the days of Solomon and David was at Jerusalem; that then he was called by the Jews Belelah; after that, he remained long in the dominion of Wales, instructing their bards in[Pg 173] British poesy and prophecies, being called Wrthin, Wadd, Elgin; 'and now,' said he, 'I have removed hither, and, alas! my continuance is but short, for in seventy years I must resign my place to Balkin, lord of the Northern Mountains.'

"Many wonderful and incredible things did he also relate of this Balkin, affirming that he was shaped like a satyr, and fed upon the air, having wife and children to the number of twelve thousand, which were the brood of the Northern Fairies, inhabiting Southerland and Catenes, with the adjacent islands. And that these were the companies of spirits that hold continual wars with the fiery spirits in the mountain Heckla, that vomits fire in Islandia. That their speech was ancient Irish, and their dwelling the caverns of the rocks and mountains, which relation is recorded in the antiquities of Pomonia."[235]

Concerning Luridan, we are farther informed from the Book of Vanagastus, the Norwegian, that it is his nature to be always at enmity with fire; that he wages war with the fiery spirits of Hecla; and that in this contest they do often anticipate and destroy one another, killing and crushing when they meet in mighty and violent troops in the air upon the sea. And at such times, many of the fiery spirits are destroyed when the enemy hath brought them off the mountains to fight upon the water. On the contrary, when the battle is upon the mountain itself, the spirits of the air are often worsted, and then great moanings and doleful noises are heard in Iceland, and Russia, and Norway, for many days after.[236]

The Water-spirit called Tangie, from Tang, the sea-weed with which he is covered, appears sometimes as a little horse, other times as a man.

[Pg 174]

We now return to the Baltic, to the Isle of Rügen, once a chief seat of the Vendish religion; but its priests were massacred by the Scandinavians, and all traces of their system effaced. Its fairy mythology now agrees with that of its Gothic neighbours, and Mr. Arndt,[237] a native of the island, has enabled us to give the following tolerably full account of it:—

The inhabitants of Rügen believe in three kinds of Dwarfs, or underground people, the White, the Brown, and the Black; so named from the colour of their several habiliments.[238]

The White are the most delicate and beautiful of all, and are of an innocent and gentle disposition. During the winter, when the face of nature is cold, raw, and cheerless, they remain still and quiet in their hills, solely engaged in the fashioning of the finest works in silver and gold, of too delicate a texture for mortal eyes to discern. Thus they pass the winter; but no sooner does the spring return than they abandon their recesses, and live through all the[Pg 175] summer above ground, in sunshine and starlight, in uninterrupted revelry and enjoyment. The moment the trees and flowers begin to sprout and bud in the early days of spring, they emerge from their hills, and get among the stalks and branches, and thence to the blossoms and flowers, where they sit and gaze around them. In the night, when mortals sleep, the White Dwarfs come forth, and dance their joyous roundels in the green grass, about the hills, and brooks, and springs, making the sweetest and most delicate music, bewildering travellers, who hear and wonder at the strains of the invisible musicians. They may, if they will, go out by day, but never in company; these daylight rambles being allowed them only when alone and under some assumed form. They therefore frequently fly about in the shape of party-coloured little birds, or butterflies, or snow-white doves, showing kindness and benevolence to the good who merit their favour.

The Brown Dwarfs, the next in order, are less than eighteen inches high. They wear little brown coats and jackets, and a brown cap on their head, with a little silver bell in it. Some of them wear black shoes with red strings in them; in general, however, they wear fine glass ones; at their dances none of them wear any other. They are very handsome in their persons, with clear light-coloured eyes, and small and most beautiful hands and feet. They are on the whole of a cheerful, good-natured disposition, mingled with some roguish traits. Like the White Dwarfs, they are great artists in gold and silver, working so curiously as to astonish those who happen to see their performances. At night they come out of their hills and dance by the light of the moon and stars. They also glide invisibly into people's houses, their caps rendering them imperceptible by all who have not similar caps. They are said to play all kinds of tricks, to change the children in the cradles, and take them away. This charge is perhaps unfounded, but certainly, children who fall into their hands must serve them for fifty years. They possess an unlimited power of transformation, and can pass through the smallest keyholes. Frequently they bring with them presents for children, or lay gold rings and ducats, and the like, in their way, and often are invisibly present, and save them from the perils of[Pg 176] fire and water. They plague and annoy lazy men-servants and untidy maids with frightful dreams; oppress them as the nightmare; bite them as fleas; and scratch and tear them like cats and dogs; and often in the night frighten, in the shape of owls, thieves and lovers, or, like Will-'o-the-wisps, lead them astray into bogs and marshes, and perhaps up to those who are in pursuit of them.

The Black Dwarfs wear black jackets and caps, are not handsome like the others, but on the contrary are horridly ugly, with weeping eyes, like blacksmiths and colliers. They are most expert workmen, especially in steel, to which they can give a degree at once of hardness and flexibility which no human smith can imitate; for the swords they make will bend like rushes, and are as hard as diamonds. In old times arms and armour made by them were in great request: shirts of mail manufactured by them were as fine as cobwebs, and yet no bullet would penetrate them, and no helm or corslet could resist the swords they fashioned; but all these things are now gone out of use.

These Dwarfs are of a malicious, ill disposition, and delight in doing mischief to mankind; they are unsocial, and there are seldom more than two or three of them seen together; they keep mostly in their hills, and seldom come out in the daytime, nor do they ever go far from home. People say that in the summer they are fond of sitting under the elder trees, the smell of which is very grateful to them, and that any one that wants anything of them must go there and call them. Some say they have no music and dancing, only howling and whimpering; and that when a screaming is heard in the woods and marshes, like that of crying children, and a mewing and screeching like that of a multitude of cats or owls, the sounds proceed from their midnight assemblies, and are made by the vociferous Dwarfs.

The principal residence of the two first classes of the underground-people in Rügen is what are called the Nine-hills, near Rambin. These hills lie on the west point of the island, about a quarter of a mile from the village of Rambin in the open country. They are small mounds, or Giants' graves (Hünengräber), as such are called, and are the subject of many a tale and legend among the people. The account of their origin is as follows:—

[Pg 177]

"A long, long time ago there lived in Rügen a mighty Giant named Balderich. He was vexed that the country was an island, and that he had always to wade through the sea when he wanted to go to Pomerania and the main land. He accordingly got an immense apron made, and he tied it round his waist and filled it with earth, for he wanted to make a dam of earth for himself from the island to the main-land. As he was going with his load over Rodenkirchen, a hole tore in the apron, and the clay that fell out formed the Nine-hills. He stopped the hole and went on; but when he he had gotten to Gustau, another hole tore in the apron, and thirteen little hills fell out. He proceeded to the sea with what he had now remaining, and pouring the earth into the waters, formed the hook of Prosnitz, and the pretty little peninsula of Drigge. But there still remained a small space between Rügen and Pomerania, which so incensed the Giant that he fell down in a fit and died, from which unfortunate accident his dam was never finished."[239]

A Giant-maiden commenced a similar operation on the Pomeranian side "in order," said she, "that I may be able to go over the bit of water without wetting my little slippers." So she filled her apron with sand and hurried down to the sea-side. But there was a hole in the apron and just behind Sagard a part of the sand ran out and formed a little hill named Dubbleworth. "Ah!" said she, "now my mother will scold me." She stopped the hole with her hand and ran on as fast as she could. But her mother looked over the wood and cried, "You nasty child, what are you about? Come here and you shall get a good whipping." The daughter in a fright let go the apron, and all the sand ran out and formed the barren hills near Litzow.[240]

The Dwarfs took up their abode in the Nine-hills. The[Pg 178] White ones own two of them, and the Brown ones seven, for there are no Black ones there. These dwell chiefly on the coast-hills, along the shore between the Ahlbeck and Mönchgut, where they hold their assemblies, and plunder the ships that are wrecked on the coast.

The Neck is called in Rügen Nickel. Some fishers once launched their boat on a lonely lake. Next day when they came they saw it in a high beech-tree. "Who the devil has put the boat in the tree?" cried one. A voice replied, but they saw no one, "'Twas no devil at all, but I and my brother Nickel."[241]

The following stories Mr. Arndt, who, as we have observed, is a native of Rügen, says he heard in his boyhood from Hinrich Vieck, the Statthalter or Bailiff of Grabitz, who abounded in these legends; "so that it is, properly speaking," says he, "Hinrich Vieck, and not I, that relates." we therefore see no reason to doubt of their genuineness, though they may be a little embellished.[242]

There once lived in Rambin an honest, industrious man, named James Dietrich. He had several children, all of a good disposition, especially the youngest, whose name was John. John Dietrich was a handsome, smart boy, diligent at school, and obedient at home. His great passion was for hearing stories, and whenever he met any one who was well stored, he never let them go till he had heard them all.

When John was about eight years old he was sent to spend a summer with his uncle, a farmer in Rodenkirchen.[Pg 179] Here John had to keep cows with other boys, and they used to drive them to graze about the Nine-hills. There was an old cowherd, one Klas (i. e. Nick) Starkwolt, who used frequently to join the boys, and then they would sit down together and tell stories. Klas abounded in these, and he became John Dietrich's dearest friend. In particular, he knew a number of stories of the Nine-hills and the undergroundpeople in the old times, when the Giants disappeared from the country, and the little ones came into the hills. These tales John swallowed so eagerly that he thought of nothing else, and was for ever talking of golden cups, and crowns, and glass shoes, and pockets full of ducats, and gold rings, and diamond coronets, and snow-white brides, and such like. Old Klas used often to shake his head at him and say, "John! John! what are you about? The spade and sithe will be your sceptre and crown, and your bride will wear a garland of rosemary and a gown of striped drill." Still John almost longed to get into the Nine-hills; for Klas had told him that any one who by luck or cunning should get the cap of one of the little ones might go down with safety, and, instead of their making a servant of him, he would be their master. The person whose cap he got would be his servant, and obey all his commands.[243]

St. John's day, when the days are longest and the nights shortest, was now come. Old and young kept the holiday, had all sorts of plays, and told all kinds of stories. John could now no longer contain himself, but the day after the festival he slipt away to the Nine-hills, and when it grew dark laid himself down on the top of the highest of them, where Klas had told him the undergroundpeople had their principal dance-place. John lay quite still from ten till twelve at night. At last it struck twelve. Immediately there was a ringing and a singing in the hills, and then a whispering and a lisping and a whiz and a buzz all about him; for the little people were now some whirling round and round in the dance, and others sporting and tumbling about[Pg 180] in the moonshine, and playing a thousand merry pranks and tricks. He felt a secret dread come over him at this whispering and buzzing, for he could see nothing of them, as the caps they wore made them invisible; but he lay quite still, with his face in the grass and his eyes fast shut, snoring a little, just as if he was asleep. Yet now and then he ventured to open his eyes a little and peep out, but not the slightest trace of them could he see, though it was bright moonlight.

It was not long before three of the underground-people came jumping up to where he was lying; but they took no heed of him, and flung their brown caps up into the air, and caught them from one another. At length one snatched the cap out of the hand of another and flung it away. It flew direct, and fell upon John's head. The moment he felt it he caught hold of it, and, standing up, bid farewell to sleep. He swung his cap about for joy, and made the little silver bell of it tingle, and then set it upon his head, and—O wonderful!—that instant he saw the countless and merry swarm of the little people.

The three little men came slily up to him, and thought by their nimbleness to get back the cap; but he held his prize fast, and they saw clearly that nothing was to be done in this way with him; for in size and strength John was a giant in comparison of these little fellows, who hardly came up to his knee. The owner of the cap now came up very humbly to the finder, and begged, in as supplicating a tone as if his life depended upon it, that he would give him back his cap. But "No," said John, "you sly little rogue, you'll get the cap no more. That's not the sort of thing that one gives away for buttered cake: I should be in a nice way with you if I had not something of yours; but now you have no power over me, but must do what I please. And I will go down with you, and see how you live below, and you shall be my servant.—Nay, no grumbling, you know you must. I know that just as well as you do, for Klas Starkwolt told it to me often and often."

The little man looked as if he had not heard or understood one word of all this; he began all his crying and whining over again, and wept, and screamed, and howled most piteously for his little cap. But John cut the matter short by[Pg 181] saying to him, "Have done; you are my servant, and I intend to take a trip with you." So he gave up, especially as the others told him that there was no remedy.

John now flung away his old hat, and put on the cap, and set it firm on his head, lest it should slip off or fly away, for all his power lay in the cap. He lost no time in trying its virtues, and commanded his new servant to fetch him food and drink. And the servant ran away like the wind, and in a second was there again with bottles of wine, and bread, and rich fruits. So John ate and drank, and looked on at the sports and the dancing of the little ones, and it pleased him right well, and he behaved himself stoutly and wisely, as if he was a born master.

When the cock had now crowed for the third time, and the little larks had made their first twirl in the sky, and the infant light appeared in solitary white streaks in the east, then it went hush, hush, hush, through the bushes, and flowers, and stalks; and the hills rang again, and opened up, and the little men went down. John gave close attention to everything, and found that it was exactly as he had been told. And behold! on the top of the hill, where they had just been dancing, and where all was full of grass and flowers, as people see it by day, there rose of a sudden, when the retreat was sounded, a bright glass point. Whoever wanted to go in stepped upon this; it opened, and he glided gently in, the glass closing again after him; and when they had all entered it vanished, and there was no farther trace of it to be seen. Those who descended through the glass point sank quite gently into a wide silver tun, which held them all, and could have easily harboured a thousand such little people. John and his man went down into such a one along with several others, all of whom screamed out and prayed him not to tread on them, for if his weight came on them they were dead men. He was, however, careful, and acted in a very friendly way toward them. Several tuns of this kind went up and down after each other, until all were in. They hung by long silver chains, which were drawn and held below.

In his descent John was amazed at the wonderful brilliancy of the walls between which the tun glided down. They were all, as it were, beset with pearls and diamonds, glittering and sparkling brightly, and below him he heard[Pg 182] the most beautiful music tinkling at a distance, so that he did not know what was become of him, and from excess of pleasure he fell fast asleep.

He slept a long time, and when he awoke he found himself in the most beautiful bed that could be, such as he had never seen the like of in his father's house, and it was in the prettiest little chamber in the world, and his servant was beside him with a fan to keep away the flies and gnats. He had hardly opened his eyes when his little servant brought him a basin and towel, and held him the nicest new clothes of brown silk to put on, most beautifully made; with these was a pair of new black shoes with red ribbons, such as John had never beheld in Rambin or in Rodenkirchen either. There were also there several pairs of beautiful shining glass shoes, such as are only used on great occasions. John was, we may well suppose, delighted to have such clothes to wear, and he put them upon him joyfully. His servant then flew like lightning and returned with a fine breakfast of wine and milk, and beautiful white bread and fruits, and such other things as little boys are fond of. He now perceived, every moment, more and more, that Klas Starkwolt, the old cowherd, knew what he was talking about, for the splendour and magnificence he saw here surpassed anything he had ever dreamt of. His servant, too, was the most obedient one possible: a nod or a sign was enough for him, for he was as wise as a bee, as all these little people are by nature.

John's bed-chamber was all covered with emeralds and other precious stones, and in the ceiling was a diamond as big as a nine-pin bowl, that gave light to the whole chamber. In this place they have neither sun, nor moon, nor stars to give them light; neither do they use lamps or candles of any kind; but they live in the midst of precious stones, and have the purest of gold and silver in abundance, and the skill to make it light both by day and by night, though, indeed, properly speaking, as there is no sun here, there is no distinction of day and night, and they reckon only by weeks. They set the brightest and clearest precious stones in their dwellings, and in the ways and passages leading under the ground, and in the places where they have their large halls, and their dances and feasts, where they sparkle so as to make it eternal day.

[Pg 183]

When John had finished his breakfast, his servant opened a little door in the wall, where was a closet with the most beautiful silver and gold cups and dishes and other vessels, and baskets filled with ducats, and boxes of jewels and precious stones. There were also charming pictures, and the most delightful story-books he had seen in the whole course of his life.

John spent the morning looking at these things; and, when it was mid-day, a bell rang, and his servant said, "Will you dine alone, sir, or with the large company?"—"With the large company, to be sure," replied John. So his servant led him out. John, however, saw nothing but solitary halls, lighted up with precious stones, and here and there little men and women, who appeared to him to glide out of the clefts and fissures of the rocks. Wondering what it was the bells rang for, he said to his servant, "But where is the company?" And scarcely had he spoken when the hall they were in opened out to a great extent, and a canopy set with diamonds and precious stones was drawn over it. At the same moment he saw an immense throng of nicely-dressed little men and women pouring in through several open doors: the floor opened in several places, and tables, covered with the most beautiful ware, and the most luscious meats, and fruits, and wines, placed themselves beside each other, and the chairs arranged themselves along the tables, and then the men and women took their seats.

The principal persons now came forward, bowed to John, and led him to their table, where they placed him among their most beautiful maidens,—a distinction which pleased John well. The party, too, was very merry, for the underground people are extremely lively and cheerful, and can never stay long quiet. Then the most charming music sounded over their heads; and beautiful birds, flying about, sung most sweetly; and these were not real birds but artificial ones, which the little men make so ingeniously that they can fly about and sing like natural ones.

The servants, of both sexes, who waited at table, and handed about the gold cups, and the silver and crystal baskets with fruit, were children belonging to this world, whom some casualty or other had thrown among the undergroundpeople, and who, having come down without securing any pledge,[Pg 184] were fallen into the power of the little ones. These were differently clad from them. The boys and girls were dressed in snow-white coats and jackets, and wore glass shoes, so fine that their steps could never be heard, with blue caps on their heads, and silver belts round their waists.

John at first pitied them, seeing how they were forced to run about and wait on the little people; but as they looked cheerful and happy, and were handsomely dressed, and had such rosy cheeks, he said to himself, "After all, they are not so badly off, and I was myself much worse when I had to be running after the cows and bullocks. To be sure, I am now a master here, and they are servants; but there is no help for it: why were they so foolish as to let themselves be taken and not get some pledge beforehand? At any rate, the time must come when they shall be set at liberty, and they will certainly not be longer than fifty years here." With these thoughts he consoled himself, and sported and played away with his little play-fellows, and ate, and drank, and made his servant and the others tell him stories, for he would know every thing exactly.

They sat at table about two hours; the principal person then rang a little bell, and the tables and chairs all vanished in a whiff, leaving the company all on their feet. The birds now struck up a most lively air, and the little people danced their rounds most merrily. When they were done, the joyous sets jumped, and leaped, and whirled themselves round and round, as if the world was grown dizzy. And the pretty little girls that sat next John caught hold of him and whirled him about; and, without making any resistance, he danced round and round with them for two good hours. Every afternoon while he remained there, he used to dance thus merrily with them; and, to the last hour of his life, he used to speak of it with the greatest glee. His language was—that the joys of heaven, and the songs and music of the angels, which the righteous hoped to enjoy there, might be excessively beautiful, but that he could conceive nothing to equal the music and the dancing under the earth, the beautiful and lively little men, the wonderful birds in the branches, and the tinkling silver bells on their caps. "No one," said he, "who has not seen and heard it, can form any idea whatever of it."

[Pg 185]

When the music and dancing were over, it might be about four o'clock. The little people then disappeared, and went each about their work or their pleasure. After supper they sported and danced in the same way; and at midnight, especially on starlight nights, they slipped out of their hills to dance in the open air. John used then, like a good boy, to say his prayers and go to sleep, a duty he never neglected either in the evening or in the morning.

For the first week that John was in the glass-hill, he only went from his chamber to the great hall and back again. After the first week, however, he began to walk about, making his servant show and explain everything to him. He found that there were in that place the most beautiful walks, in which he might ramble along for miles, in all directions, without ever finding an end of them, so immensely large was the hill that the little people lived in, and yet outwardly it seemed but a little hill, with a few bushes and trees growing on it.

It was extraordinary that, between the meads and fields, which were thick sown with hills, and lakes, and islands, and ornamented with trees and flowers in the greatest variety, there ran, as it were, small lanes, through which, as through crystal rocks, one was obliged to pass to come to any new place; and the single meads and fields were often a mile long, and the flowers were so brilliant and so fragrant, and the song of the numerous birds so sweet, that John had never seen anything on earth at all like it. There was a breeze, and yet one did not feel the wind; it was quite clear and bright, and yet there was no heat; the waves were dashing, still there was no danger; and the most beautiful little barks and canoes came, like white swans, when one wanted to cross the water, and went backwards and forwards of themselves. Whence all this came no one knew, nor could his servant tell anything about it; but one thing John saw plainly, which was, that the large carbuncles and diamonds that were set in the roof and walls gave light instead of the sun, moon, and stars.

These lovely meads and plains were, for the most part, quite lonesome. Few of the undergroundpeople were to be seen upon them, and those that were, just glided across them, as if in the greatest hurry. It very rarely happened that any of them danced out here in the open air; sometimes[Pg 186] about three of them did so; at the most half a dozen: John never saw a greater number together. The meads were never cheerful, except when the corps of servants, of whom there might be some hundreds, were let out to wait. This, however, happened but twice a-week, for they were mostly kept employed in the great hall and adjoining apartments, or at school.

For John soon found they had schools there also; he had been there about ten months, when one day he saw something snow-white gliding into a rock, and disappearing. "What!" said he to his servant, "are there some of you too that wear white, like the servants?" He was informed that there were; but they were few in number, and never appeared at the large tables or the dances, except once a year, on the birthday of the great Hill-king, who dwelt many thousand miles below in the great deep. These were the oldest men among them, some of them many thousand years old, who knew all things, and could tell of the beginning of the world, and were called the Wise. They lived all alone, and only left their chambers to instruct the underground children and the attendants of both sexes, for whom there was a great school.

John was greatly pleased with this intelligence, and he determined to take advantage of it: so next morning he made his servant conduct him to the school, and was so well pleased with it that he never missed a day going there. They were taught there reading, writing, and accounts, to compose and relate histories and stories, and many elegant kinds of work; so that many came out of the hills, both men and women, very prudent and knowing people, in consequence of what they were taught there. The biggest, and those of best capacity, received instruction in natural science and astronomy, and in poetry and riddle-making, arts highly esteemed by the little people. John was very diligent, and soon became extremely clever at painting and drawing; he wrought, too, most ingeniously in gold, and silver, and stones, and in verse and riddle-making he had no fellow.

John had spent many a happy year here without ever thinking of the upper world, or of those he had left behind, so pleasantly passed the time—so many an agreeable play-fellow he had among the children.