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THE

FOLK-LOEE JOUENAL

VOL. YI.

(JANUARY— DECEMBER 1888.)

Alter etl

' LONDON:

PUBLISHED FOR THE FOLK-LORE SOCIETY

BY ELLIOT STOCK, 62, PATERNOSTER ROW.

1888.

[XXI.]

Sist of (ifliitrfj 0| tlte ^ot\t[%

] 888-1889.

PRESIDENT.

ANDREW LANG, ESQ., M.A.

VICE-PEESIDENTS.

W. R. S. RALSTON, M.A.

THE RIGHT HON. THE EARL OF STRAFFORD.

EDWARD B. TYLOR,LL.D., F.R.S.

DIRECTOR.

G. L. GOMME, F.S.A., 1, Beverley Villas, Barnes Common, S.W.

COUNCIL.

SIR JOHN LUBBOCK, Bt., F.R.S

REV. DR. RICHARD MORRIS.

ALFRED NUTT.

T. F. ORDISH.

Lt.-Gen. PITT-RIVERS, D.C.L.

F.R.S., F.S.A., ETC.
PROFESSOR A. H. SAYCE, M.A.
CAPTAIN R. C. TEMPLE.
J. S. UDAL.
HENRY B. WHEATLEY, F.S.A.

HON. JOHN ABERCROMBY.

THE EARL BEAUCHAMP, F.S.A.

EDWARD BRABROOK, F.S A.

LOYS BRUEYRE.

MISS C. S. BURNE.

EDWARD CLODD.

J. G. FRAZER, M.A.

G. L. GOMME, F.S.A.

S. HARTLAND, F.S.A.

A. GRANGER HUTT, F.S.A.

W. F. KIRBY.

HON. TREASURER.

EDWARD CLODD, 19, Carleton Road, Tufnell Park, N.

AUDITORS.

G. L. APPERSON.
JOHN TOLHURST, F.S.A.

LOCAL SECRETARIES.

Ireland: G. II. KIN AH AN.
South Scotland: WILLIAM GEORGE BLACK.
North Scotland: Rev. WALTER GREGOR.

INDIA: Captain R. C. TEMPLE.

China: J. STEWART LOCKHART.

HONORARY SECRETARIES
A. GRANGER HUTT, F.S.A., 8, Oxford Road, Kilbnm, N.W.
J. J. FOSTER, 36, Alma Square, St. John's Wood, N.W.

CONTENTS.

PAGE

Abercromby (Hon. Ralph). Cloud-Land in Folk-Lore and in

Science -------- 94-115

Babcock (W. H.) Folk-Tales and Folk-Lore collected in and

near Washington _-__--- 85-94

Batchelor (Bev. J.) Some Specimens of Aino Folk-Lore 193-196

Birth Ceremonies of the Prabhus (reprint) - - - - 75-77

Black (William George). Charms and Spells at Gretna 189-199

Chamberlain (Basil Hall). Aino Folk-Tales - - - 1-51

Dempster (Miss). Folk-Lore of Sutherlandshire 149-189, 215-252

Folk-Lore of the Faroe Islands (reprint) - - - 129-133

Foster (J. J.) Dorset Folk-Lore - - - - 115-119

Frazer (J. G.) Folk-Lore at Balquhidder - - - 268-271

Gregor (Rev. W.) Some Folk-Lore from Achterneed - 262-265

Hartland (E. Sidney). The Treasure on the Drim - 125-128

Dafydd William Dafydd and the Fairies - 191-193

Harvey (D. F. A ) Traditions of the Mentra, or Aborigines

of Malacca and the adjoining States - - - . 64-74

Irish Folk-Lore (reprint) - - - - - - -51-64

Kinahan (G. H.) Irish Plant-Lore ITotes - - - 265-267

King (Capt. J. S.) Notes on the Folk-Lore and some Social

Customs of the Western Somali Tribes - - - 119-125

IV

PAGE

Marriage Customs of the Moors of Ceylon (reprint) - 139-142

Notes and Queries - - - 77-80, 142-146, 209-212, 271-277

Notices and News - - - 80-84, 146-14-^, 212-214, 277-278

Raja Donan : a Malay Ftjiiry Tale (reprint) - - - 134-139

Sanborn (John Wentworth). Folk-Lore of the Seneca Indians

of North America 196-199

Wratislaw (Rev. A. H.) The Three Lemons - - 199-209

The Lame Fox ----- 252-262

AINO FOLK-LORE

By Basil Hall Chamberlain.

Prefatory Remarks.

VISITED the island of Yezo for the third time in the
summer of 1886, in order to study the Aino language,
with a view to elucidate by its means the obscure
problem of the geographical nomenclature of Japan.
But, as is apt to happen on such occasions, the chief object of my
visit soon ceased to be the only object. He who would learn a
language must try to lisp in it, and more especially must he try to
induce the natives to chatter in it in his presence. Now in Yezo,
subjects of discourse are few. The Ainos stand too low in the scale
of humanity to have any notion of the civilised art of " making
conversation." When, therefore, the fishing and the weather are
exhausted, the European sojourner in one of their dreary, filthy
seaside hamlets will find himself, — at least I found myself, — sadly at
a loss for any further means of setting his native companions'
tongues in motion. It is then that fairy-tales come to the rescue.
The Ainos would not suggest the idea themselves. To suggest ideas
is not their habit. But they are delighted to follow it when sug-
gested. Simply to repeat something which they have known by
heart ever since the days of their childhood is not such an effort to
their easily-tired brains as is the keeping up of a conversation with
one who speaks their language imperfectly. Their tongues are at
once loosened.

In my own case, I found myself, after a short time, listening to the
Vol. 6.— Part 1. b

2 AINO POLBt-LORte.

stories for their own sake, — ^not merely as linguistic exercises ; and I
ventured to include a few of them in the " Memoir on the Ainos "
which was published a few months ago by the Imperial University
of Japan. Some remarks in a review of this " Memoir," contained in
Nature of the 12th May, 1887, have encouraged me to believe that
anthropologists and comparative mythologists may be interested in
having laid before them something more than mere samples of the
mental products of a people which is interesting for three reasons, —
interesting because its domain once extended over the entire Japanese
archipelago, interesting because absolutely nothing certain is known
as to its origin and affinities, interesting because it is, so to speak,
almost at its last gasp. I have, therefore, now collected and classified
all the tales that were communicated to me by Ainos, in Aino, during
my last stay in the island, and more latterly in Tokyo, when, by
the kind assistance of the President of the University, Mr. H.
Watanabe, an exceptionally intelligent Aino was procured from the
North, and spent a month in my house. These tales form the paper
which I now have the honour to offer for the acceptance of your
learned Society.

It would, no doubt, be possible to treat the subject of Aino folk-
lore in great detail. The gloss might easily be made longer than
the text. Each story might be analysed according to the method
proposed by the Folk-Lore Society ; a " survey of incidents " might
be appended to each, as in Messrs. Steel and Temple's charming
" Wide-Awake Stories," from the Punjab and Cashmere. More inte-
resting to the anthropologist than such mechanical dissection of each
tale considered as an independent entity would be the attempt to
unravel the affinities of these Aino tales. How many of them, what
parts of them, are original ? How many of them are borrowed, and
whence ?

To carry out such an investigation with that completeness which
wotild alone give it serious value, would necessitate a greater expen-
diture of time than my duties will allow of, perhaps also a fund of
multifarious knowledge which I do not possess. I would, therefore,
merely suggest in passing that the probabilities of the case are in
favour of the Ainos having borrowed from their only clever neigh-

AlNO FOLK-LORE. 3

bours, the Japanese. (The advent of the Russians is so recent that
they need hardly be counted in this connection.) The reasons for
attributing to the Japanese, rather than to the Ainos, the prior
possession (whicli, by the way, by no means implies the invention) of
the tales common to both races, are partly general, partly special.
Thus it is a 2^^^iori likely that the stupid and barbarous will be
taught by the clever and educated, not the clever and educated by
the stupid and barbarous. On the other hand, as I have elsewhere
demonstrated, a comparative study of the languages of the two
peoples shows clearly that this a iwiori view is fully borne out so far
as far as the linguistic domain is concerned. The same remark
applies to social customs. Even in religion, the most conservative of
all institutions, especially among barbarians, the Ainos have suffered
Japanese influence to intrude itself. It is Japanese rice-beer, under
its Japanese name of sake, which they offer in libations to their gods.
Their very word for " prayer " seems to be archaic Japanese. A
mediaeval Japanese hero, Yoshitsune, is generally allowed to be held
in religious reverence by them. The idea of earthquakes being caused
by the wriggling of a gigantic fish under the earth is shared by the
Ainos with the Japanese and with several other races.

At the same time, the general tenour and tendency of the tales
and traditions of the Ainos wear a widely different aspect from that
which characterises the folk-lore of Japan. The Ainos, in their
humble way, are addicted to moralising and to speculating on the
origin of things. A perusal of the following tales will show that a
surprisingly large number of them are attempts to explain some
natural phenomenon, or to exemplify some simple precept. In fact
they are science, — physical science and moral science, — at a very
early stage. The explanations given in these tales completely satisfy
the adult Aino mind of the present day. The Aino fairy-tales are
not, as ours are, survivals from an earlier stage of thought. They
spring out of the present state of thought. Even if not invented of
recent years they fit in with the present Aino view of things, — so much
so, that an Aino who recounts one of his stories does so under the
impression that he is narrating an actual event. He does not " make
believe " like the European nurse, even like the European child, who

b2

4 AINO FOLK-LORE.

has always, in some nook or corner of his mind, a presentiment of the
scepticism of his later years.

So far as I can judge, that " disease of language " which we call
metaphor, and which is held by some great authorities to have been
the chief factor in the fabrication of Aryan myth, has no place in
Aino fairy-land ; neither have the phenomena of the weather attracted
more attention than other things. But I speak subject to correction.
Perhaps it is not wise to invite controversy on such a point unless
one is well armed for the fight.

Failing an elaborate analysis of the Aino fairy-tales, and a discussion
of their origin and affinities, what I venture to offer for your Society's
acceptance is the simple text of the tales themselves, rendered into
English. Nine of them have already been printed in the Aino
** Memoir" already referred to. One has been printed (but not quite
in its genuine form, which decency was supposed to forbid) at the end
of Mr. Batchelor's grammar included in the same ''Memoir." All the
others are now given to the world for the first time, never having yet
appeared in any language, not even in Japanese.

I would draw special attention to the character of the translation,
as being an absolutely literal one in the case of all those stories which
I originally wrote down in Aino from the dictation of native infor-
mants. As time pressed, however, I sometimes had the story told
me more rapidly, and wrote it down afterwards in English only, but
never more than a few hours afterwards. In such cases, though every
detail is preserved, the rendering is of course not actually literal.
This, and the fact that there were several informants, will account for
the difference of style between the various stories. I have appended
to each story either the words " translated literally," or the words
" written down from memory," together with the date and the name
of the informant, in order that those who use the collection may know
exactly what it is that they are handling. In all such matters,
absolute accuracy, absolute literalness, wherever attainable, is surely
the one thing necessary. Not all the charm of diction, not all the
ingenious theories in the world, can for a moment be set in the balance
against rigid exactness, even if some of the concomitants of rigid
exactness are such as to spoil the subject for popular treatment. The

AINO FOLK-LORE. 5

truth, the stark naked truth, the truth without so much as a loin-cloth
on, should surely be the investigator's sole aim when, having
discovered a new set of facts, he undertakes to present them to the
consideration of the scientific world.

Of course Aino tales, like other tales, may also be treated from a
literary point of view. Some of the tales of the present collection,
prettily illustrated with pictures by Japanese artists, and altered,
expurgated, and arranged virginihus puerisque, are at the present
moment being prepared by Messrs. Ticknor & Co., of Boston, who
thought with me that such a venture might please our little ones
both in England and in the United States. But such things have no
scientific value. They are not meant to have any. They are mere
juvenile literature, whose English dressing-up has as little relation to
the barbarous original as the Paris fashions have to the anatomy of
the human frame.

The present paper, on the contrary, is intended for the sole perusal
of the anthropologist and ethnologist, who would be deprived of one
of the best means of judging of the state of the Aino mind if the
hideous indecencies of the original were omitted, or its occasional
ineptitude furbished up. Aino mothers, lulling their babies to sleep,
as they rock them in the cradle hung over the kitchen fire, use words,
touch on subjects which we never mention ; and that precisely is a
noteworthy characteristic. The innocent savage is not found in
Aino-land, if indeed he is to be found anywhere. The Aino's imagi-
nation is as prurient as that of any Zola, and far more outspoken.
Pray, therefore, put the blame on him, if much of the language of the
present collection is such as it is not usual to see in print.* Aino
stories and Aino conversation are the intellectual counterpart of the
dirt, the lice, and the skin-diseases which cover Aino bodies.

For the four-fold classification of the stories, no importance is

* [The tales in this collection which are not fit to publish are omitted from
these pages. The omissions can readily be detected by the numbers of the tales
not running consecutively. It seemed to the Council that for scientific purposes
the complete collection should be preserved, and they accordingly decided to
print a limited number to be issued to Members of the Society only. This
Uipit^d issue is accompanied by an introduction by Professor E. B. Tylor.— Ed.]

6 AINO FOLK-LORE.

claimed. It was necessary to arrange them somehow ; and the
division into "Tales Accounting for the Origin of Phenomena,"
** Moral Tales," " Tales of the Panaumbe and Penaumbe Cycle," and
" Miscellaneous Tales," suggested itself as a convenient working
arrangement. The " Scraps of Folk-Lore," which have been added at
the end, may perhaps be considered out of place in a collection of
tales. But I thought it better to err on the side of inclusion than on
that of exclusion. For it may be presumed that the object of any
such investigation is rather to gain as minute an acquaintance as
possible with the mental products of the people studied, than scrupu-
lously to conform to any system.

There must be a large number of Aino fairy-tales besides those here
given, as the chief tellers of stories, in Aino-land as in Europe, are
the women, and I had mine from men only, the Aino women being
much too shy of male foreigners for it to be possible to have much
conversation with them. Even of the tales I myself heard, several
were lost through the destraction of certain papers, — among others at
least three of the Panaumbe and Penaumbe Cycle, which I do not
trust myself to reconstruct from memory at this distance of time.
Many precious hours were likewise wasted, and much material rendered
useless, by the national vice of drunkenness. A whole month at
Hakodate was spoilt in this way, and nothing obtained from an Aino
named Tomtare, who had been procured for me by the kindness of
H. E. the Governor of Hakodate. One can have intercourse with
men who smell badly, and who suffer, as almost all Ainos do, from
lice and from a variety of disgusting skin-diseases. It is a mere
question of endurance and of disinfectants. But it is impossible to
obtain information from a drunkard. A third reason for the compara-
tively small number of tales which it is possible to collect during a
limited period of intercourse is the frequency of repetitions. No doubt
such repetitions have a confirmatory value, especially when the
repetition is of the nature of a variant. Still, one would willingly
spare them for the sake of new tales.

The Aino names appended to the stories are those of the men by
whom they were told to me, viz. Penri, the aged chief of Piratori ;
Jshanashte of Sbumunkot ; Kannariki of Poropet (Jap. Horobetsu) ;

AINO FOLK-LORE. 7

and Kuteashguru of Sapporo. Tomtare of Yurap does not appear
for tlie reason mentioned above, which spoilt all his usefulness. The
only mythological names which appear are Okikurumi, whom the
Ainos regard as having been their civilizer in very ancient times, his
sister-wife Turesh, or Tureshi[hi] and his henchman Samayunguru.
The " divine symbols," of which such constant mention is made in
the tales, are the inao or whittled sticks frequently described in books
of travels. Basil Hall Chamberlain.

Miyanoshita, Japan,

20th July, 1887.

I.— TALES ACCOUNTING FOR THE ORIGIN OF
PHENOMENA.

i. — The Rat and the Owl*

An owl had put by for next day the remains of something dainty
which he had to eat. But a rat stole it, whereupon the owl was very
angry, and went off to the rat's house, and threatened to kill him.
But the rat apologised, saying : " I will give you this gimlet and tell
you how you can obtain from it pleasure far greater than the pleasure
of eating the food which I was so rude as to eat up. Look here I
you must stick the gimlet with the sharp point upwards in the ground
at the foot of this tree ; then go to the top of the tree yourself, and
slide down the trunk."

Then the rat went away, and the owl did as the rat had instructed
him. But, sliding down on to the sharp gimlet, he impaled himself
on it, and suffered great pain, and, in his grief and rage, went off
to kill the rat. But again the rat met him with apologies, and, as a
peace-offering, gave him a cap for his head.

These events account for the thick cap of erect feathers which the
owl wears to this day, and also for the enmity between the owl and
the rat. — (Written down from memory. Told by Ishanashte, 25th
November, 1886.)

* The Aino name here used {ahunrasTiamhe) denotes a horned species.

8 AINO FOLK-LORE.

ii. — The Loves of the Thunder-Gods.

Two young thunder-gods, sons of the chief thunder-god, fell
violently in love with the same Aino woman. Said one of them to
the other, in a joking way : " I will become a flea, so as to be able to
hop into her bosom." Said the other : *' I will become a louse, so as
to be able to stay always in her bosom."

** Are those your wishes ?" cried their father, the chief thimder-god.
** You shall be taken at your word" ; and forthwith the one of them
who had said he would become a flea was turned into a flea, while he
who said he would become a louse was turned into a louse. Hence all
the fleas and lice that exist at the present day.

This accounts for the fact that, whenever there is a thunder-storm,
fleas jump out of all soiis of places where there were none to be seen
before. — (Written down from memory. Told by Ishanashte, 27th
November, 1886.)

iii. — Why Dogs cannot speak.

Formerly dogs could speak. Now they cannot. The reason is that
a dog, belonging to a certain man a long time ago, inveigled his
master into the forest under the pretext of showing him game, and
there caused him to be devoured by a bear. Then the dog went home
to his master's widow, and lied to her, saying : " My master has been
killed by a bear. But when he was dying he commanded me to tell
you to marry me in his stead." The widow knew that the dog was
lying. But he kept on urging her to marry him. So at last, in her
grief and rage, she threw a handful of dust into his open mouth.
This made him unable to speak any more, and therefore no dogs can
speak even to this very day. — (Written down from memory. Told by
Ishanashte, 29th November, X886.)

iv. — Why the Cock cannot fly.

When the Creator had finished creating the world, and had returned
to the sky, he sent down the cock to see whether the world was good

AINO FOLK-LORE. 9

or not, with orders to come back at once. But the world was so
beautiful, that the cock, unable to tear himself away, kept lingering
on from day to day. At last, after a long time, he was on his way
flying back up to the sky. But God, angry with him for his
disobedience, stretched forth his hand, and beat him down to earth,
saying : *' You are not wanted in the sky any more."

That is why, to this very day, the cock cannot fly high.— (Written
down from memory. Told by Penri, 18th July, 1886.)

V. — The Origin of the Hare.

Suddenly there was a large house on the top of a mountain, wherein
were six people beautifully arrayed, but constantly quarrelling.
Whence they came was unknown. Thereupon Okikurumi came and
said : '' Oh ! you bad hares ! you wicked hares ! who does not know
your origin ? The children in the sky were pelting each other with
snowballs, and the snowballs fell into the world of men. As it would
be a pity to waste anything that falls from the sky, the snowballs
were turned into hares, and those hares are you. You, who dwell in
this world, which belongs to me, should not quarrel. What is it that
you are making such a noise about ? "

With these words, Okikurumi seized a fire-brand, and beat each of
the six with it in turn. Thereupon all the hares ran away. This is
the origin of the hare[-god] ; and for this reason the body of the hare
is white because made of snow, while its ears— which are the place
where it was charred by the fire-brand, — are black. — (Translated
literally. Told by Penri, 10th July, 1886.)

viii. — The Owl and the Tortoise.

The tortoise[-god] in the sea and the owl[-god] on land were
very intimate. The tortoise spoke thus : " Your child is a boy. My
child is a girl. So it will be good for us to unite them in marriage.
If I send into the river the fish that there are in the sea your son
and my daughter, being both of them enabled to eat fish, will possess
the world." Thus spoke the tortoise. The owl was greatly obliged.
For this reason, the child of the tortoise and the child of the owl

10 AINO FOLK-LORE.

became husband and wife. For this reason, the owl, without the least
hesitation, eats every fish that comes into the river. — (Translated
literally. Told by Penri, 15th July, 1886.)

ix. — How a Man got the better of two Foxes,

A man went into the mountains to get bark to make rope with,
and found a hole. To this hole there came a fox, who spoke as
follows, though he was a fox, in human language : " I know of
something from which great profit may be derived. Let us go to the
place to-morrow 1 " To which the fox inside the hole replied as
follows : " What profitable thing do you allude to ? After hearing
about it, I will go with you if it sounds likely to be profitable ; and if
not, not." The fox outside spoke thus : " The profitable thing to be
done is tliis. I will come here to-morrow about the time of the mid-
day meal. You must be waiting for me then, and we will go off
together. If you take the shape of a horse, and we go off together, I
taking the shape of a man and riding on your back, we can go down
to the shore, where dwell human beings possessed of plenty of food
and all sorts of other things. As there is sure to be among the
people some one who wants a horse, I will sell you to him who thus
wants a horse. I can then buy a quantity of precious things and of
food. Then I shall run away ; and you, having the appearance of a
horse, will be led out to eat grass, and be tied up somewhere on the
hillside. Then, if I come and help you to escape, and we divide the
food and the precious things equally between us, it will be profitable
for both of us." Thus spoke the fox outside the hole ; and the fox
inside the hole was very glad, and said : *' Come and fetch me early
to-morrow, and we will go off together."

The man was hidden in the shade of the tree, and had been
listening. Then the fox who had been standing outside went away,
and the man, too, went home for the night. But he came back next
day to the mouth of the hole, and spoke thus, imitating the voice of
the fox whom he had heard speaking outside the hole the day before J
'* Here I am. Come out at once ! If you will turn into a horse, we
i>ill go down to the shore." The fox came out. It was a big fox.

AINO FOLK-LORE. 1 1

The man said : *' I have come already turned into a man. If you
turn into a horse, it will not matter even if we are seen by other
people." The fox shook itself, and became a large chestnut lUt. red]
horse. Then the two went off together, and came to a very rich
village, plentifully provided with everything. The man said : " I
will sell this horse to anybody who wants one." As the horse was a
very fine one, every one wanted to buy it. So the man bartered it
for a quantity of food and precious things, and then went away.

Now the horse was such a peculiarly fine one that its new owner
did not like to leave it out-of-doors, but always kept it in the house.
He shut the door, and he shut the window, and cut grass to feed it
with. But though he fed it, it could not (being really a fox) eat
grass at all. All it wanted to eat was fish. After about four days
it was like to die. At last it made its escape through the window
and ran home ; and, arriving at the place where the other fox lived,
wanted to kill it. But it discovered that the trick had been played,
not by its companion fox, but by the man. So both the foxes were
very angry, and consulted about going to find the man and kill him.

But though the two foxes had decided thus, the man came and
made humble excuses, saying : " I came the other day, because I had
overheard you two foxes plotting ; and then I cheated you. For this
I humbly beg your pardon. Even if you do kill me, it will do no
good. So henceforward I will brew rice-beer for you, and set up the
divine symbols for you, and worship you, —worship you for ever. In
this way you will derive greater profit than you would derive from
killing me. Fish, too, whenever I make a good catch, I will offer to
you as an act of worship. This being so, the creatures called men
shall worship you for ever."

The foxes, hearing this, said : " That is capital, we think. That
will do very well." Thus spake the foxes. Thus does it come about
that all men, both Japanese and Aino, worship the fox. So it is
said.— (Translated literally. Told by Ishanashte, 15th July, 1886.)

x. — The Man who Married the Bear-Goddess.
There was a ^ery populous village. It was a village having both

12 AINO FOLK-LORE.

plenty of fish and plenty of venison. It was a place lacking no kind
of food. Nevertheless, once upon a time, a famine set in. There was
no food, no venison, no fish, nothing to eat at all ; there was a
famine. So in that populous village all the people died.

Now the village chief was a man who had two children, a hoy and
a girl. After a time, only those two children remained alive. Now
the girl was the older of the two, and the boy was the younger. The
girl spoke thus : " As for me, it does not matter even if I do die,
since I am a girl. But you, being a boy, can, if you like, take up
our father's inheritance. So you should take these things with you,
nse them to buy food with, eat it, and live." So spoke the girl, and
took out a bag made of cloth, and gave it to him

Then the boy went out on to the sand, and walked along the sea-
shore. When he had walked on the sand for a long time, he saw a
pretty little house a short way inland. Near it was lying the carcase
of a large whale. The boy went to the house, and after a time
entered it. On looking around, he saw a man of divine appearance.
The man's wife, too, looked like a goddess, and was dressed altogether
in black raiment. The man was dressed altogether in speckled
raiment. The boy went in, and stood by the door. The man said to
him: " Welcome to you, whencesoever you may have come." After-
wards a lot of the whale's flesh was boiled, and the boy was feasted on
it. But the woman never looked towards him. Then the boy went
out and fetched his parcel, which he had left outside. He brought in
the bag made of cloth which had been given to him by his sister, and
opened its mouth. On taking out and looking at the things inside
it, they were found to be very precious treasures. " I will give you
these treasures in payment for the food," said the boy, and gave them
to that divine-looking man-of-the-house. The god, having looked at
them, said : " They are very beautiful treasures." He said again :
" You need not have paid me for the food. But I will take these
treasures of yours, carry them to my [other] house, and bring you my
own treasures in exchange for them. As for this whale's flesh, you
can eat as much of it as you like, without payment." Having said
this, he went off with the lad's treasures.

Then the lad and the woman remained together. After a time

AINO FOLK-LOBE. 13

the woman turned to the lad, and said : " You lad I listen to me
when I speak. I am the bear -goddess. This husband of mine is the
dragon-god. There is no one so jealous as he is. Therefore did I
not look towards you, because I knew that he would be jealous if I
looked towards you. Those treasures of yours are treasures which
even the gods do not possess. It is because he is delighted to get
them that he has taken them with him to counterfeit them and bring
you mock treasures. So when he shall have brought those treasures
and shall display them, you must speak thus : ' We need not
exchange treasures. I wish to buy the woman I ' If you speak thus,
he will go angrily away, because he is such a jealous man. Then
afterwards we can marry each other, which will be very pleasant.
That is how you must speak." That was what the woman said.

Then, after a certain time, the man of divine appearance came back
grinning. He came bringing two sets of treasures, the treasures
which were treasures and his own other treasures. The god spoke
thus : " You, lad ! As I have brought the treasures which are your
treasures, it will be well to exchange them for my treasures." The
boy spoke thus : " Though I should like to have treasures also, I
want your wife even more than I want the treasures ; so please give
me your wife instead of the treasures." Thus spoke the lad.

He had no sooner uttered the words than he was stunned by a clap
of thunder above the house. On looking around him, the house was
gone, and only he and the goddess were left together. He came
to his senses. The treasures were there also. Then the woman
spoke thus : " What has happened is that my dragon-husband has
gone away in a rage, and has therefore made this noise, because you
and I wish to be together. Now we can live together." Thus spoke
the goddess. Afterwards they lived together. This is why the bear
is a creature half like a human being. — (Translated literally. Told by
Ishanashte, 9th November, 1886.)

xi. — The two Foxes, the Mole, and the Crows.

Two brother foxes cons^ilted together thus : ''It would be fun for
us to go down among men, and assume human shape," !So they

14 AiNO FOLK-LORE!.

made treasures and they made garments out of the leaves of various
trees, and they made various things to eat and cakes out of the gum
which comes out of trees. But the mole[-god] saw them making all
these preparations. So the mole made a place like a human village,
and placed himself in it under the disguise of a very old man. The
foxes came to that village ; they came to the very old man's house.
And the mole himself made beautiful treasures and made garments
out of various herbs and leaves of trees ; and, taking mulberries and
grapes from the tops of the trees, he made good food. On the arrival
of the foxes, the mole invited all the crows in the place and all sorts
of birds. He gave them human shape, and placed them as owners in
the houses of the village. Then the mole, as chief of the village, was
a very old man.

Then the foxes came, having assumed the shape of men. They
thought the place was a human village. The old chief bought all the
things which the foxes had brought on their backs, all their treasures
and all their food. Then the old man displayed to them his own
beautiful treasures. The old man displayed all his beautiful things,
his garments. The foxes were much pleased. Then the old man
spoke thus : ** Oh you strangers ! as there is a dance in my village, it
will be well for you to see it." Then all the people in the village
danced all sorts of dances. But at last, owing to their being birds,
they began to fly upwards, notwithstanding their human shape. The
foxes saw this, and were much amused. The foxes ate both of the
mulberries and of the grapes. They tasted very good. It was great
fun, too, to see the dancing. Afterwards they went home.

The foxes thought thus : " What is nicer even than treasures is
the delicious food which human beings have. As we do not know
what it is, let us go again and buy some more of it." So they again
made treasures out of herbs. Then they again went down to that
village. The mole was in a golden house — a large house. He was
alone in it, having sent all the crows and the rest away. As the
foxes entered the house and looked about them, they saw a very
venerable god. The god spoke thus : " Oh I you foxes ; because you
had assumed human shape, you made all sorts of counterfeit treasures.
I saw all that you did. It is by me, and because of this, that you arc

AINO i^OLK-LOKE. l5

brought here. You think this is a human village ; but it is the
village of me, your master the mole. It seems you constantly do all
sorts of bad things. If you do so, it is very wrong ; so do not assume
human shape any more. If you will cease to assume human shape,
you may henceforth eat your fill of these mulberries and grapes. You
and your companions the crows may eat together of the mulberries
and of all fruits at the top of the trees, which the crows cause to drop
down. This will be much more profitable for you than to assume
human shape." Thus spoke the mole.

Owing to this, the foxes left off assuming human shape, and, from
that time forward, ate as they pleased of the mulberries and the
grapes. When the crows let any drop, they went underneath the
trees and ate them. They became very friendly together. — (Trans-
lated literally. Told by Ishanashte, 11th November, 1886.)

xii. — The Stolen Charm.

A very rich man kept a puppy and a fox-cub. Besides these he
possessed a tiny silver model of a ship, — a charm given to him by
xsome god, what god I know not. One day this charm was stolen, and
could nowhere be found. The rich man was so violently grieved at
this, that he lay down and refused all food, and was like to die.
Meanwhile the puppy and the fox-cub played about in his room.
But when they saw, after some time, that the man was really going to
die, the fox-cub said to the puppy : " If our master dies, we shall die
of hunger too ; so we had better search for the charm." So they
consulted as to the best way to search for it ; and at last the fox-cub
was struck by the idea that the ogre who lived at the top of the large
mountain that stands at the end of the world might have stolen the
charm and put it into his box. The fox-cub seemed to see that this
had really happened. So the two little animals determined to go and
rescue the charm from the ogre. But they knew that they could not
accomplish this alone, and resolved to add the rat[-god] to their
number. So they invited the rat, and the three went off, dancing
merrily.

Now the ogre was always looking steadily in the direction of the

16 AINO FOLK-LORE.

sick rich man, hoping that he would die. So he did not notice the
approach of the fox-cub, the dog, and the rat. So when they reached
the ogre's house, the rat, with the help of the fox-cub, scooped out a
passage under and into the house, by which all three made their way
in. They then decided that it must be left to the rat to get hold of
the charm by nibbUng a hole in the box in which it was kept. Mean-
while the fox-cub assumed the shape of a little boy, and the puppy
that of a little girl, — two beautiful little creatures who danced and
went through all sorts of antics, much to the amusement of the ogre.
The ogre was, however, suspicious as to how they had come into the
house, and whence they had come, for the doors were not open. So
he determined just to divert himself awhile by watching their frolics,
and then to kill them. Meanwhile the rat had nibbled a hole in the
box. Then getting into it, he rescued the charm, and went out again
through the passage in the ground. The little boy and girl disap-
peared too ; how, the ogre could not tell. He made to pursue them
through the door, when he saw them fleeing. But on second thoughts
he came to the conclusion that, having once been taken in by a fox,
there was no use in further endeavours. So he did not follow the
three animals as they fled away.

They returned to the village ; the puppy and the fox-cub to their
master's house, the rat to its own place. The puppy and the fox-cub
took home with them the charm, and placed it by their master's
pillow, playing about near him, and pulling his clothes a little with
their teeth. At length he lifted his head and saw the charm. Then
he worshipped it with great joy and gratitude. Afterwards the fox-
cub and the puppy caused him to see in a dream how the charm had
been recovered through the rat's assistance. So he worshipped the
rat also.

For this reason the Ainos do not think so very badly of the rat
after all. The fox, too, though often pursued by dogs, will sometimes
make friends with them ; and even when a dog is pursuing a fox, it
will not bite the latter if it turns its face towards the pursuer. —
(Written down from memory. Told by Ishanashte, 21st November,,
1886.)

AINO FOLK-LORE. 17

xiii. — The Fox, the Otter, and the Monkey.

In very ancient days, at the beginning of tlie world, there were a
fox, an otter, and a monkey, all three of whom lived on the most
intimate terms of friendship.

One day the fox spoke to the other two as follows : " What do you
say to our going off somewhere, and stealing food and treasures from
the Japanese ? " His two companions having consented, they all
went together to a distant place, and stole a bag of beans, a bag of
salt, and a mat from the house of a very rich man. When they had
come home with their plunder, the fox said : " Otter ! you had better
take the salt, for it will be useful to you in salting the fish which you
catch in the water when you go fishing. Monkey ! do you take the
mat ; it will be very useful for you to make your children dance
upon. As for myself, I will take the bag of beans."

After this, all three retired to their respective houses ; and a little
later the otter went to the river to fish. But, as he took his bag of
salt with him when he made the plunge, all the salt was melted in a
moment, to his great disappointment. The monkey was equally
unlucky ; for, having taken his mat and spread it on the top of a
tree, and made his children dance there, the children fell, and were
dashed to pieces on the ground below.

The monkey and the otter, enraged by the misfortunes which the
fox's wiles had brought upon them, now joined together in order to
fight the fox. So the latter took a lot of beans out of his bag,
chewed them to a pulp, smeared all his body with the paste, and lay
down pretending to be very ill. And when the otter and the monkey
came and made to kill him, he said : *' See to what a pitiful plight I
am reduced ! As a punishment for having deceived you, my whole
body is now covered with boils, and I am on the point of death.
There is no need for you to kill me. Go away ! I am dying fast
enough." The monkey looked, and saw that the fox seemed to be
speaking the truth. So he went testily away, across the sea to Japan.
That is the reason why there are no monkeys in the land of the
Ainos. — (Written down from memory. Told by Ishanashte, 11th
July, 1886.)

Vol. 6.— Part 1. c

18 AlNO FOLK-LORE.

xiv.— T/ie Fox and the Tiger. — (No. I.)

Said the tiger to the fox : " Let us run a race from the top of the
world to the bottom of the world, and he who wins it shall be lord of
the world 1 " The fox agreed, and off the tiger bounded, but without
noticing that the fox had caught hold of his tail so as to get pulled
along by him. Just as the tiger was about to reach the other end,
he suddenly whisked round, in order to jeer at the fox, whom he
believed to be far behind. But this motion exactly threw the fox
safely on to the far end, so that he was able to call out to the asto-
nished tiger : " Here I am. What are you so long about ? "

For this reason there are no tigers in Aino-land.

(No. II.)

Said the tiger to the fox : '' You are said to be the craftiest of all
creatures. Let us now enter into rivalry, and see which of us can
roar the loudest ; for to him shall belong the chieftainship of the
world.*' The fox consented, and the two stood up alongside of each
other. But as it was for the tiger to roar first, he remained standing
up, and did not notice how the fox scraped a hole with his paws to
hide his head in, so that his ears might not be stunned by the tiger's
roaring.

Well, the tiger roared a roar which he thought must be heard from
the top of the world to the bottom of the world, and must certainly
stun the fox. But the fox, as soon as he knew the tiger's roar to be
at an end, jumped up out of the hole where he had been hiding his
ears, and said : " Why I I hardly heard you. You can surely roar
louder than that. You had better try again."

The tiger was very angry at this ; for he had expected that the fox
would be stunned to death. However he resolved to make another
still more tremendous effort. He did so, while the fox again hid his
head in the hole ; and the tiger burst his inside in the attempt.

For this reason there are no tigers in Aino-land. For this reason,
also, foxes are crafty and eloquent even at the present day. — (Written
down from memory. Told by Ishanashte, 27th November, 1886.)

AlNO FOLK-LOR£. 19

XV. — The Punishment of Curiosity.

In very ancient days, when the world had just been made, every-
thing was still unsettled and dangerous. The crust of the earth was
thin, and all was burning beneath. For this reason the people did
not dare to venture outside of their huts even to obtain food : for
they would have scorched their feet. So they were fed by the god
Oldkurumi, who used to fish for them, and then send round his wife
Turesh with what he had caught. But he commanded the people
to ask no questions, and never to attempt to look at Turesh's face.
But one day an Aino in one of the huts was not content with
being fed for nothing, and disobeyed Okikurumi's commands. He
wished to see who the woman was that came round every day with
food. So he waited till her hand was stretched in at the window,
seized hold of it, and pulled her in by main force. She screamed and
struggled ; and, when she was inside the hut, she turned into a
wriggling, writhing dragon. The sky darkened, the thunder crashed,
the dragon vanished, and the hut was consumed by lightning. Old-
kurumi was very angry at what the man had done. So he left off
feeding the people, and went away, none knew whither. That is why
the Ainos have been poor and miserable ever since that time. —
(Written down from memory. Told by Kuteashguru, July, 1886.)

xvi. — How it was settled who should rule the World,

When the Creator had finished creating this world of men, the
good and the bad gods were all mixed together promiscuously, and
began disputing for the possession of the world. They disputed,
— the bad gods wanting to be at the head of the government of this
world, and the good gods likewise wanting to be at the head. So the
following arrangement was agreed to : Whoever, at the time of sun-
rise, should be the first to see the luminary, should rule the world.
If the bad gods should be the first to see it rise, then they should
rule ; and if the good gods should be the first, then they should rule.
Thereupon both the bad Gods and the brilliant gods looked towards

C2

20 AINO FOLK-LORE.

the place where the luminary was to rise. But the fox[-god] alone
stood looking towards the west. After a little time, the fox cried
out : " I see the sunrise." On the gods, both bad and good, turning
round and gazing, they saw in truth the refulgence of the luminary in
the west. This is the cause for which the brilliant gods rule the
world.— (Translated literally. Told by Ishanashte, 10th July, 1886.)

xvii. — The Man who lost his Wife.

A man had lost his wife, and was searching for her everywhere,
over hill and dale, forest and sea-shore. At last he came to a wide
plain, on which stood an oak-tree. Going up to it he found it to be
not so much an oak-tree as a house, in which dwelt a kind-looking
old man. Said the old man: ''I am the god of the oak-tree. I
know of your loss, and have seen your faithful search. Rest here
awhile, and refresh yourself by eating and smoking. After that, if
you hope to find your wife again, you must obey my orders, which are
as follows : Take this golden horse, get on his back, fly up on him to
the sky, and, when you get there, ride about the streets, constantly
singing."

So the man mounted the horse, which was of pure gold. The
saddle and all the trappings were of gold also. As soon as he was in
the saddle, the horse flew up to the sky. There the man found a
world like ours, but more beautiful. There was an immense city in
it ; and up and down the streets of that city, day after day, he rode,
singing all the while. Every one in the sky stared at him, and all
the people put their hands to their noses, saying : " How that creature
from the lower world stinks ! " At last the stench became so into-
lerable to them that the chief god of the sky came and told him that
he should be made to find his wife if only he would go away. There-
upon the man flew back to earth on his golden horse. Alighting at
the foot of the oak-tree, he said to the oak-god : " Here am I. I
did as you bade me. But I did not find my wife." " Wait a
moment," said the oak-god ; " you do not know what a tumult has
been caused by your visit to the sky, neither have I yet told you that
it was a demon who stole your wife. This demon, looking up from

AINO FOLK-LORE. ^1

hell below, was so much astonished to see and hear you riding up
and down the streets of heaven singing, that his gaze is still fixed
in that direction. I will profit hereby to go round quietly, while
his attention is absorbed, and let your wife out of the box in which he
keeps her shut up."

The oak-god did as he had promised. He brought back the
woman, and handed over both her and the gold horse to the man,
saying: "Do not use this horse to make any more journeys to the
sky. Stay on earth, and breed from it." The couple obeyed his
commands, and became very rich. The gold horse gave birth to two
horses, and these two bred likewise, till at last horses filled all the
land of the Ainos. — (Written down from memory. Told by Ishan-
ashte, 21st July, 1886 )

xix. — Sunrise.

When the sun rises at the head of the world \i.e. in the east], a
devil tries to swallow it. But some one thrusts two or three crows or
foxes into the devil's mouth. Meanwhile the sun mounts on high.
The creatures, than which there are none more numerous in this
world, are the crows and the foxes. That is why things are thus. In
return for this service of theirs, the crows and foxes share in all man's
eatables. It is because of the above fact. — (Translated literally. Told
by Penri, 13th July, 1886.)

II.— MORAL TALES.

xxi. — The Kind Giver and the Grudging Giver,

A certain man had laid his net across the river ; having laid his
net, he killed a quantity of fish. Meanwhile there came a raven, and
perched beside him. It seemed to be greatly hungering after the fish.
It was much to be pitied. So the fisherman washed one of the fish,
and threw it to the raven. The raven ate the fish with great joy.
Afterwards the raven came again. Though it was a raven, it spoke
thus, just like a human being : « X »?» l^^J grateful for having been

22 AINO FOLK-LORE.

fed on fish by you. If you will come with me to my old father, ho
too will thank you. So you had better come."

The man went with the raven. Being a raven, it flew through the
air. The man followed it on foot. After they had gone a long way,
they came to a large house. When they got there, the raven went
into the house. The man went in also. When he looked, it appeared
like a human being in form, though it was a raven. There were also
a divine old man and a divine old woman besides the divine girl.
This girl was she who had led the man hither. The divine old man
spoke thus : " I am very grateful to you. As I am very grateful to
you for feeding my daughter with good fish, I have had you brought
here in order to reward you." Thus spoke the divine old man.

Then there were a gold puppy and a silver puppy. Both these
puppies were given to the man. The divine old man spoke thus :
'* Though I should give you treasures, it would be useless. But if I
give you these puppies, you will be greatly benefited. As for the
excrements of these two puppies, the gold puppy excretes gold and
the silver puppy excretes silver. This being so, you will be greatly
enriched if you sell these excrements to the officials. Understand
this ! " Then the man, with respectful salutations, went away,
carrying with him the two puppies, and came to his own house.
Then he gave the puppies a little food at a time. When the gold
puppy excreted, it excreted gold for him. When the silver puppy
excreted, it excreted silver for him. The man greatly enriched
himself by selling the metal.

Thereupon another man, for the sake of imitation, set his net in the
river. He killed a quantity of fish. Then the raven came. The
man smeared a fish with mud, and then threw it to the raven. The
raven flew away with it. The man went after it, and at last, after
going a long way, reached a large house. He went in there. The
divine old man was very angry. He spoke thus : " You man are a
man with a very bad heart. When you gave my daughter a fish, you
gave it smeared all over with mud. I am very angry. Still, though
I am angry, I will give yon some puppies, as you have come to my
house. If you treat them properly, you will be benefited." Thus

AINO FOLK-LORE. 23

spoke the divine old man, and gave a gold puppy and a silver puppy
to the man. With a bow, the man went home with them.

The man thought thus : " If I feed the puppies plentifully, they will
excrete plenty of metal. It would be foolish to have them excreting
only a little at a time. So I will do that, and become very rich."
Thinking thus, he fed the puppies plentifully on anything, even on
dirty things. Then they excreted no metal for him. They only
excreted dirty dung. The man's house was full of nothing but dirty
dung. As for the former man, who had received puppies from the
divine old man, he fed his on nothing but good food, a little at a
time. Gradually they excreted metal for him. He was greatly
enriched.

Thus in ancient times, with regard to men who wished to grow
rich, they could grow rich if their hearts were as good as possible.
As or bad-hearted men, the gods became angry at all their various
misdeeds. It was for this reason that, on account of their anger, even
a gold puppy excreted nothing but dung. As for the house of that
bad-hearted man, it grew so full of dung as to be too dirty for other
people to enter. This being so, oh ! men, do not be bad-hearted.
That is the story which I have heard.— (Translated literally. Told
by Ishanashte, 20th July, 1886.)

xxii. — The Man who was changed into a Fox,

A certain man's conduct was as follows : he went to every place,
making it his business to do 'nothing but tell lies and extort things
from people. Then, after a time, when wanting to extort again, he
went on to another place. While walking along he used to think of
what lies he could tell. Afterwards he heard a voice. It was not
human language. He walked saying — '' Pau ! pau!"* When he
looked at his own body, it was a fox's. Then he thought that, whether
he might return to his own village, or go to another place, the dogs
would kill him. So, with tears, he went away from the road into the
mountains. There he found a large, leafy oak-tree. He lay down
crying beneath it.

• An onomatopoeia for the bark of the fo:;,

24 AINO FOLK-LORE.

Then he fell asleep. He dreamt that there was a large house He
was outside of that house. A divine woman came out of it, and spoke
thus : " Oh ! what a bad man ! what a villain ! You have become a
bad god, a devil, as a divine punishment for your misdeeds. Being
thus made into a devil, why do you come and stand near my house ?
I should like to leave you alone. But as T am this tree, which is
made the chief of trees by heaven, and as it would defile me to have
yon die beside my house, I will turn you into a man again and send
you home. Do not misbehave yourself henceforth I " Thus spoke the
divine woman.

Such was his dream. Meanwhile the branches at the top of the
tree broke, and came crashing down, and he was greatly frightened.
But when he started up, he was a man again. Then he worshipped
the tree. Then he returned home. Then afterwards he did not
niisbehave. So also must you not misbehave, you men who live now !
—(Translated literally. Told by Penri, 19th July, 1886.)

xxiii. — The Bat Boy.

In a certain village there lived a very rich couple ; but they were
childless. They were very anxious for a child. But one day, as the
wife went to the mountains to fetch wood, she found a little boy crying
beside a tree. Rejoiced at this, she took him down with her to the
village. Thenceforth they kept the boy with them. It was a place
where there was plenty of deer and also of fish ; it was a place pro-
vided with all the things which people like to eat. But though they
hunted the deer, they could not catch them ; though they angled for
the fish, they could not catch them. They were very hungiy. Hearing
that great quantities both of fish and of deer were killed in the village
next to theirs, towards the mountains, the wife went off to buy food
there, taking the child with her. She went to the village next to
theirs, towards the mountains. She went to the house of the chief.

The woman looked and saw fish hanging on poles, and flesh hanging
on poles. With tears she longed for some. She went in, she went
in to the chief's house. Then she stayed there. She was feasted on
the best bits of the fish and on the best bits of the flesh. After that,
as she lay down with her little boy, he rose quietly in the «iiddle of

AINO FOLK-LORE. 25

the night. Then there was the sound of a rat nibbling at the fish and
flesh on the poles. The woman thought it very strange. So at dawn
the boy came quietly back, lay down by the woman's side, and slept
there till the day was bright. The people of the house rose, and the
chief went out and mumbled thus to himself: " Never were there such
rats as this. There have been rats nibbling my good fish and my
good flesh."

So the woman bought a quantity of fish and flesh and went off with
it. She wanted the little boy to walk in front of her ; but he disliked
to do so. He would only walk after her. Then there was the sound
of a rat nibbling at her load. When she looked back, the little boy
was grinning. So they went on ; they went home. Then she put
both the fish and the flesh into the store -house. Then she whispered
to her husband. Then her husband went into the next room, and
made a trap. Then the trap was set in the store-house. Then they
went to bed. The little boy lay between the woman and her husband ;
but after awhile he quietly rose and went out. He stayed away, with-
out coming back. Daylight came. On the man of the house going
into the store-house, there was a large rat in the trap. So he brought
it down, beat it to death, and swept it on to the dust-heap. That
night he had a dream. A person of divine aspect spoke to him thus ;
" You were childless, and wanting to have a child. The most wicked
of the rats, seeing this, took the shape of a little boy, and dwelt in
your house. For this reason, your village has been polluted. But
as you have now killed the rat, all will now be right. I am sorry for
you, so you shall have a child." Thus did he dream that the god
spoke to him. As it was true, they got a child, though they had
been childless.

For this reason, whether it be on the shore or in the mountains or
anywhere else that one finds either a child or a puppy, one should not
let it dwell in one's house without knowing its origin. — (Translated
literally. Told by Penri, 20th July 1886.)

xxiv. — DonH throw Useful Things away,
A certain man had a little boy. A divine little boy and a divine

26 AINO FOLK-LORE.

little girl used to come and play with him every day. But the little
boy alone could see them. His parents could not see them, but
believed tlieir child to be alone.

Now one day he fell ill, and during his illness his two playmates
did not come to see him. Only at the very last did they come, when
he seemed to be on the point of death. Then they came, and the
little girl said : " We know the cause of your illness. Your grand-
father possessed a beautiful axe. I myself am a small tray which he
fashioned with that axe, and the little boy who comes with me is a
pestle which was also fashioned with it. So the axe was our chieftain,
and we are its children. But your father has been bad. He has
thrown away the axe, which is now rusting under the floor. For this
reason are you ill, in order to punish your father, because our chieftain
the axe is angry. Therefore, as we were your playmates, we have come
to warn you that, if you wish to live, you must tell your father to
search for the axe, to polish it, to make a new handle for it, and to
set up the divine symbols in its honour. Then may you be cured,
and the axe too will pay you a visit in human shape."

So the boy told his father of this. The father thought that his son
had been instructed in a dream. He searched under the floor of the
house, and found the axe, and polished it, and made a new handle for
it, and set up the divine symbols in its honour. Then his son was
immediately healed.

After that, the axe (who appeared as a very handsome man), the
tray, and the pestle all came, and became the little boy's brothers and
sisters. The axe, being a god, knew all that went on and the causes
of everything ; and it and the tray and the pestle used always to tell
the boy everything. Thus, if any one was sick, he knew why the
sickness had come, and how it should be treated. He was looked
upon as a great soothsayer and wizard, who could turn death into
life. This was because other people only saw him. They did not see
his divine informants, the axe, the tray, and the pestle.

For this reason never throw away anything that has belonged to
your ancestors. You will be punished by the gods if you do so.

[In a variant of this tale, the death of child after child borne by a
certain woman was owing to the fact that the doll with which sh^

AINO FOLK-LORE. 27

herself had played as a child (a piece of wood shaped like a bird) had
been thrown away in the grass, and had thus had its anger aroused.
A conversation on the subject between the spoon, the cup, and the iron
chain whereby the kettle is hung over the fire from a hook in the
ceiling, is overheard by a half-burnt piece of firewood, who warns the
woman's husband in a dream. The doll is then looked for ; and,
when found, the divine symbols are set up in its honour. Thereupon
the woman bears again. This time the child survives, to the delight
of both its parents.] — (Written down from memory. Told by
Ishanashte, 2nd December, 1886.)

XXV. — The Wiched Wizard punished.

One day a wizard told a man whom he knew that, if any one were
to climb a certain mountain-peak and jump off on to the belt of clouds
below, he would be able to ride about on them as on a horse, and see
the whole world. Trusting in this, the man did as the wizard had
told him, and in very truth was enabled to ride about on the clouds.
He visited the whole world in this fashion, and brought back a map
which he had drawn of the whole world both of men and of gods.
On arriving back at the mountain-peak in Aino-land, he stepped off
the cloud on to the mountain^ and, descending to the valley, told the
wizard how successful and delightful the journey had been, and
thanked him for the opportunity kindly granted him of seeing sights
so numerous and so strange.

The wizard was overcome with astonishment. For what he had
told the other man was a lie, a wicked lie invented with the sole
intention of causing his death; for he hated him. Nevertheless,
seeing that what he had simply meant for an idle tale was apparently
an actual fact, he decided to see the world himself in this easy fashion.
So, ascending the mountain-peak, and seeing a belt of clouds a short
way below, he jumped off on to it, but was instantly dashed to pieces
in the valley below.

That night the god of the mountain appeared to the good man in a
dream, and said : " The wizard has met with the death which his
fraud and folly deserve. You I kept from hurt, because you are a

28 AINO FOLK-LORE.

good man. So when, obedient to the wizard's advice, you leapt off
on to the cloud, I bore you up, and showed you the world in order to
make you a wiser man. Let all men learn from this how wickedness
leads to condign punishment ! " — (Written down from memory. Told
by Ishanashte, 21st July, 1886.)

xxvi. — The Angry Crow.

A man came to a certain village — whence was not known, — dressed
only in fine black robes. While he was there, some rice-beer was
brewed. On being given some of it to drink, he was very joyful, and
then danced. Then, as he went out-of-doors, he re-entered the house
with a piece of hard dung in his mouth, and put it in the alcove. As
the master of the house became angry and beat him, he, being a large
crow, flew out of the window, making the sound " Ka ! ka ! " For
this reason, even crows are creatures to be dreaded. Be very careful !
—(Translated literally. Told by Penri, 11th July, 1886.)

[In another version of this story, communicated to me by Mr John
Batchelor, the crow, enraged at not having received an invitation to a
feast given by some of the more handsome birds, flies high into the
air with a piece of hard dung in its mouth, and lets it drop into the
middle of the party, to the great confusion of the guests. Some of
the smaller birds take counsel together as to the advisability of
interfering to restore the harmony of the occasion, but finally decide
that it is not for them, who were also omitted from the list of invita-
tions, to mix themselves up with such a matter. Moral : If you give
a feast, ask all your friends to it. If any are left out, they are sure
to feel hurt.]

xxvii. — Okikurumiy Samayunguru, and the Shark.

Okikunimi and his henchman Samayunguru went out one day to
sea, and speared a large shark, which ran away, up and down the sea,
with the line and the boat. The two men grew very tired of pulling
at him, and could not prevent the boat from being pulled about in all
directions. Their hands were bloody and blistered both on the backs
and on the palms, till at last Samayunguru sank dead in the bottom

AINO FOLK-LOKE. 29

of the boat. At last Okikurumi could hold on no longer, and he
cursed the shark, saying : " You bad shark ! I will cut the rope.
But the tip of the harpoons, made half of iron and half of bone, shall
remain sticking in your flesh ; and you shall feel in your body the
reverberation of the iron and the scraping of the bone ; and on your
skin shall grow the rasupa-tree and the shiwi-tree of which the spear-
handle is made, and the hat-grass by which the tip of the harpoon is
tied to the body of it, and the nipesh-iree of which the rope tying the
harpoon itself is made, so that, though you are such a mighty fish,
you shall not be able to swim in the water ; and you shall die, and at
last be washed ashore at the river-mouth of Saru ; and even the
carrier-crows and the dogs and foxes will not eat you, but will only
void their foeces upon you, and you shall at last rot away to earth."

The shark laughed, thinking this was merely a human being telling
a falsehood. Okikurumi cut the rope, and, after a long time, managed
to reach the land. Then he revived Samayunguru, who had been
dead. And afterwards the shark died and was washed ashore at the
river-mouth of Saru ; and the tip of the harpoon made half of iron
and half of bone had stuck in its flesh ; and it had felt in its body the
reverberation of the hammering of the iron and the scraping of the
bone ; and in its skin were growing the rasupa-tree and the shiuri-
tree of which the spear-handle used by Okikurumi was made, and the
7m?-grass by which the tip of the harpoon was tied to the body of it,
and the nipesh-iree of which the rope tying the harpoon itself was
made ; and even the carrion-crows and the dogs and foxes would not
eat the bad shark, but only voided their foeces upon him ; and at last
he rotted away to earth.

Therefore take warning, oh ! sharks of the present day, lest you die
as this shark died ! — (Written down from memory. Told by Ishan-
ashte, 24th November, 1886.)

30 AINO ^OLK-LORE.

III.— TALES OF THE PANAUMBE AND PENAUMBE
CYCLE.*

xxyiii. — Panaumhe^ Penaumbe, and the Weeping Foxes.

There were Panaumbe and Penaumbe. Panaumbe went down to
the bank of a river, and called out : " Oh ! you fellows on the cliff
behind yonder cliff ! Ferry me across 1 " They replied : " We must
first scoop out a boat. "Wait for us ! " After a little while Panaumbe
called out again. " We have no pole-," said they ; " we are going
to make some poles. Wait for us ! " After a little longer, he called
out a third time. They replied thus : " We are coming for you,
Wait for us ! " Then the boat started, — a big boat all full of foxes.

So Panaumbe, having first seized hold of a good bludgeon, feigned
dead. Then the foxes arrived, and spoke thus : " Panaumbe ! You
are to be pitied. Were you frozen to death, or were you starved to
death ? " With these words, all the foxes came up close to him, and
wept. Thereupon Panaumbe brandished his bludgeon, struck all the
foxes, and killed them. Only one fox did he let go, after breaking
one of its legs. As for the rest, having killed them all, he carried
them home to his house, and grew very rich [by selling their flesh
and their skins].

Then Penaumbe came down to him, and spoke thus : " Whereas
you and I were both equally poor, how did you kill such a number of
foxes, and thereby become rich ?" Panaumbe replied: " If you will
come and dine with me, I will instruct you." But Penaumbe at once
said : " I have heard all about it before." With these words he
befouled the door-sill, and went out.

Descending to the bank of the river, he called, crying out as
Panaumbe had done. The reply was : " We are going to make a
boat. Wait for us ! " After a little while, he called out again.
They replied : '* We are going to make the poles. Wait for us ! "

* Panaumbe means " the person on the lower course of the stream." Penaumbe
means " the person on the upper coarse of the stream." Conf. Aino " Memoir,"
p. 28.

AINO FOLK-LORE. 3l

After a little longer, they started, — a whole boatful of foxes. So
Penaumbe first feigned dead. Then the foxes arrived, and said :
" Penaumbe here is to be pitied. Did he die of cold ? or did he die
from want of food?" With these words, they all came close to
Penaumbe and wept. But one fox among them, a fox who limped,
spoke thus : " I remember something which once happened. Weep
at a greater distance ! " So all the foxes sat and wept ever further
and further away. Penaumbe was unable to kill any of those foxes ;
and, as he brandished his bludgeon, they all ran away. He did not
catch a single one, and he himself died a miserable death. — (Literal
translation. Told by Ishanashte, 23rd July, 1886.)

xxx.«— jPawawwJe, Penaumbe^ and the Sea-Lion.

There were Panaumbe and Penaumbe. Panaumbe went down to
the sea-shore, and walked up and down upon the sand. Then he saw
a sea-lion in the water. He wanted to catch that sea-lion, and eat
its flesh. So he called out to it : " Oh ! Mr. Sea-Lion, if you will
come here, I will pick the lice out of your head." The sea-lion was
very glad to have the lice picked out of its head. So it swam to
him. Then he pretended to pick the lice out of its head. But in
reality he picked the flesh off its head, and the fat, and ate it. Then
he said : " All the lice are picked off. You may go." After the
sea-lion had swum a short way, it put its paw up to its head, in order
to see whether the lice had really all been taken off. Then it felt
that its flesh and fat were all gone, and that only the bones remained.
So it was very angry, and swam back quickly towards the shore, to
catch Panaumbe and kill him.

Panaumbe, when he saw the sea-lion pursuing him, ran inland
towards the mountains. After running some time, he reached a place
where the path divided. An old crow was perching on a tree there,
and said : " Right or left ! right or left ! I see a clever man." The
road to the right was broad, and the road to the left was narrow,
because it was in a valley which ended in a point. Panaumbe thought
thus : " If I take the broad path to the right, the sea-lion will over-
take me, and kill me. But if I take the narrow path to the left, he

32 AINO FOLK-LORE.

will run so fast that he will get stuck at the end of the narrow
valley, and I, being small, can slip out between his legs, and beat in
his head from behind, and kill him." So Panaumbe ran along the
narrow path to the left, and the sea-lion pursued him. But the sea-
lion ran so heedlessly and quickly that it got stuck at the end of the
narrow valley. Then Panaumbe slipped out between the sea-lion's
legs, and beat in his head from behind, and killed him, and took
home his flesh and his skin. Then Panaumbe became very rich.

Afterwards Penaumbe came down to him, and said : " You and I
were both poor. How is it that you are now so rich ? " Panaumbe
said : " If you will come and dine with me, I will instruct you." So
they went together to Panaumbe's house, where Panaumbe's mother,
and his wife and children, were eating the flesh of the sea-lion. But
Penaumbe, when he had heard what Panaumbe had done, said :
" I knew that before." Then he stepped in the dishes set before
Panaumbe's mother and wife and children, and spilt their food. Then
befouled the threshold, and went away.

Penaumbe went down to the sea-shore, and saw a sea-lion, as
Panaumbe had done. He called out to the sea-lion : *' Oh ! Mr.
Sea-Lion, if you will come here, I will pick the lice out of your head."
So the sea-lion swam to him. Then Penaumbe pretended to pick
the lice out of its head. But in reality he picked the flesh and the
fat off its head, and left nothing but the bones. The sea-lion felt a
little pain, but thought that it was owing to the lice being picked
out. So, when Penaumbe had finished picking and eating the flesh
off its head, it swam away. But afterwards, feeling the pain more
sharply, the sea-lion put its paw up to its head, and found that
nothing but bone was left. So it was very angry, and swam back
quickly towards the shore, to catch Penaumbe and kill him.

Penaumbe, when he saw the sea-lion pursuing him, ran inland
towards the mountains. After running some time, he reached the
place where the path divided. The old crow, which was perching on
the tree, said : " Left or right ! left or right I I see a fool."
Penaumbe took the broad road to the right, in order to be able to
run more easily. But the sea-lion ran more quickly than he could,
and caught him and ate him up. Then Penaumbe died. But if he

AINO FOLK-LORE. 33

had listened to advice he might have become a rich man like
Panaumbe.— (Written down from memory. Told by Kannariki,
June, 1886.)

xxxii.— Z>rm^m^ the Sea dry.

There was the Chief of the Mouth of the River and the Chief of
the Upper CuiTent of the River. The former was very vainglorious,
and therefore wished to put the latter to shame, or to kill him by
engaging him in the attempt to perform something impossible. So
he sent for him, and said : *'The sea may be a useful thing, in so far
as it is the original home of the fish which come up the river. But it
is very destructive in stormy weather, when it beats wildly upon the
beach. Do you now drink it dry, so that there may be rivers and
dry land only. If you cannot do so, then forfeit all your possessions."
The other (greatly to the vainglorious man's surprise) said : "I
accept the challenge."

So, on their going down together to the beach, the Chief of the
Upper Current of the River took a cup, and scooped up a little of the
sea-water with it, drank a few drops, and said : "In the sea-water
itself there is no harm. It is some of the rivers flowing into it that
are poisonous. Do you therefore first close the mouths of all the
rivers both in Aino-land and in Japan, and prevent them from flowing
into the sea, and then I will undertake to drink the sea dry." Here-
upon the Chief of the Mouth of the River felt ashamed, acknowledged
his error, and gave all his treasures to his rival. — (Written down from
memory. Told by Ishanashte, 18th November, 1886.)

IV.— MISCELLANEOUS TALES,
xxxiv. — The Worship of the Salmon^ the Divine Fish.

A certain Aino went out in a boat to catch fish in the sea. While
he was there, a great wind arose, so that he drifted about for six
nights. Just as he was like to die, land came in sight. Being borne

Vol. 6.— Part 1. d

B4 AiNO folk:-lore.

on to the beach by the waves, he quietly stepped ashore, where he
found a pleasant rivulet. Having walked up the bank of this rivulet
for some distance, he saw a populous place. Near the place were
crowds of people, both men and women. Going on to it, and entering
the house of the chief, he found an old man of very divine aspect.
That old man said to him : " Stay with us a night, and we will send
you home to your country to-morrow. Do you consent ? "

So the Aino spent the night with the old chief. When next day
came, the old chief spoke thus : " Some of my people, both men and
women, are going to your country for purposes of trade. So, if you
will be led by them, you will be able to go home. When they take
you with them in the boat, you must lie down, and not look about
you, but completely hide your head. If you do that, you may return.
If you look, my people will be angry. Mind you do not look."
Thus spoke the old chief.

Well, there was a whole fleet of boats, inside of which crowds of
people, both men and women, took passage. There were as magiy as
five score boats, which all started off together. The Aino lay down
inside one of them and hid his head, while the others made the boats
go to the music of a pretty song. He liked this much. After
awhile, they reached the land. When they had done so, the Aino,
peeping a little, saw that there was a river, and that they were
drawing water with dippers from the mouth of the river, and sipping
it. They said to each other : " How good this water is !" Half the
fleet went up the river. But the boat in which the Aino was went on
its voyage, and at last reached his native place, whereupon the sailors
threw the Aino into the water. He thought he had been dreaming
Afterwards he came to himself. The boat and its sailors had disap-
peared— whither he could not tell. But he went to his house, and,
falling asleep, dreamt a dream. He dreamt that the same old chief
appeared to him and said : *'I am no human being. I am the chief
of the salmon, the divine fish. As you seemed in danger of dying in
the waves, I drew you to me and saved your life. You thought you
only stayed with me one night. But in truth that night was a whole
year. When it was ended, I sent you back to your native place. So
I shall be truly grateful if henceforth you will offer rice-beer to me,

AINO FOLIt-LOKE. 35

set up the divine symbols in my honour, and worship me with the
words ' I make a libation to the chief of the salmon, the divine fish.'
If you do not worship me, you will become a poor man. Remember
this well ! " Such were the words which the divine old man spoke to
him in his dream. — (Translated literally. Told by Ishanashte, 17th
July, 1886.)

XXXV. — The Hunter in Hades.

A handsome and brave young man, who was skilful in the chase,
one day pursued a large bear into the recesses of the mountains. On
and on ran the bear, and still the young fellow pursued it up heights
and crags more and more dangerous, but without ever being able to
get near enough to shoot it with his poisoned arrows. At last, on a
bleak mountain-summit, the bear disappeared down a hole in the
ground. The young man followed it in, and found himself in an
immense cavern, at the far end of which was a gleam of light.
Towards this he groped his way, and, on emerging, found himself
in another world. Everything there was as in the world of men, but
more beautiful. There were trees, houses, villages, human beings.
"With these, however, the young hunter had no concern. What he
wanted was his bear, which had totally disappeared. The best plan
seemed to be to seek it in the remoter mountain district of this new
world underground. So he followed up a valley ; and, being tired
and hungry, picked the grapes and mulberries that were hanging to
the trees, and ate them as he trudged along.

Happening suddenly, for some reason or other, to look down upon
his own body, what was not his horror to find himself transformed
into a serpent I His very cries and groans, on making the discovery,
were turned into serpent's hisses. What was he to do ? To go back
like this to his native world, where snakes are hated, would be certain
death. No plan presented itself to his mind. But, unconsciously,
he wandered, or rather crept and glided, back to the entrance of the
cavern that led home to the world of men ; and there, at the foot of a
pine-tree of extraordinary size and height, he fell asleep.

To him then, in a dream, appeared the goddess of the pine-tree j

D 2

36 AINO FOLK-LORE.

and said : " I am sorry to see you in this state. Why did you cat
of the poisonous fruits of Hades ? The only thing you can do to
recover your proper shape is to climb to the top of this pine-tree, and
fling youi-self down. Then you may, perhaps, become a human being
again."

On waking from this dream, the young man, — or rather snake, as
he still found himself to be, — was filled half with hope and half with
fear. But he resolved to follow the goddess' advice. So, gliding up
the tall pine-tree, he reached its topmost branch, and, after hesitating
a few moments, flung himself down. Crash he went. On coming to
his senses, he found himself standing at the foot of the tree ; and
close by was the body of an immense serpent, ripped open so as to
allow of his having crawled out of it. After offering up thanks to
the pine-tree, and setting up the divine symbols in its honour, he
hastened to retrace his steps through the long, tunnel-like cavern,
through which he had originally entered Hades. After walking for
a certain time, he emerged into the world of men, to find himself on
the mountain-top, whither he had pursued the bear which he had
never seen again.

On reaching his home, he went to bed, and dreamt a second time.
It was the same goddess of the pine-tree, that appeared before him
and said : " I have come to tell you that you cannot stay long in the
world of men after once eating the grapes and mulberries of Hades.
There is a goddess in Hades who wishes to marry you. She it was
who, assuming the form of a bear, lured you into the cavern, and
thence to the under-world. You must make up your mind to come
away."

And 80 it fell out. The young man awoke ; but a grave sickness
overpowered him. A few days later he went a second time to Hades,
and returned no more to the land of the living. — (Written down from
memory. Told by Ishanashte, 22nd July, 1886.)

xxxvi. — An Inquisitive MarCs Experience of Hades,

Three generations before my time there lived an Aino who wished
to find out whether the stories told about the existence of an under-

AINO FOLK-LORE. 37

world were true. So one day he penetrated into an immense cavern
(since washed away by the waves) at the river-month of Sarubntsn.
All was dark in front, all was dark behind. But at last there was a
glimmer of light a-head. The man went on, and soon emerged into
Hades. There were trees, and villages, and rivers, and the sea, and
large junks loading fish and seaweed. Some of the people were
Ainos, some were Japanese, just as in the every-day world. Among
the number were some whom he had known when they were alive.
But, though he saw them^ they^ — strange to say, — did not seem to see
Tiim. Indeed he was invisible to all, excepting to the dogs ; for dogs
see everything, even spirits, and the dogs of Hades barked at him
fiercely. Hereupon the people of the place, judging that some evil
spirit had come among them, threw him dirty food, such as evil
spirits eat, in order, as they thought, to appease him. Of course he
was disgusted, and flung the filthy fish-bones and soiled rice away.
But every time that he did so the stuff immediately returned to the
pocket in his bosom, so that he was greatly distressed.

At last, entering a fine-looking house near the beach, he found his
father and mother, — not old, as they were when they died, but in the
heyday of youth and strength. He called to his mother, but she ran
away trembling. He clasped his father by the hand, and said :
*' Father ! don't you know me ? can't you see me ? I am your son."
But his father fell yelling to the ground. So he stood aloof again,
and watched how his parents and the other people in the house set
up the divine symbols, and prayed in order to make the evil spirit
depart.

In his despair at being unrecognized he did depart, with the
unclean offerings that had been made to him still sticking to his
person, notwithstanding his endeavours to get rid of them. It was
only when, after passing back through the cavern, he had emerged
once more into the world of men, that they left him free from their
pollution. He returned home, and never wished to visit Hades again.
It is a foul place. — (Written down from memory. Told by Ishan-
ashte, 22nd July, 1886.)

38 AINO FOLK-LORE.

xxxvii, — The Child of a God,

There was a very beautiful woman, who was still without a hus-
band. A man had already been fixed upon to become her husband,
but he had not yet lain with her. Nevertheless the woman suddenly
was with child. For this reason she was greatly surprised. As for
other people, they thought thus : " She has probably become with
child through lying with some other man." That was what other
people said. The man who was to be her husband was very angry.
But he could not know whence it was that she was with child.

Then she was delivered. She bore a little snake. She was greatly
ashamed. Her mother took the little snake, went out, and spoke
thus, with tears : " What god has deigned to beget a child in my
daughter ? Though he should deign to beget one, it would at least
be well if he had begotten a human child. But this little snake we
human beings cannot keep. As it is the child of the god who begot
it, he may as well keep it." So saying, she threw it away. Then
the old woman went in.

This being so, afterwards there was the noise of a baby crying.
The old woman went out, and looked. It was a nice baby. Then the
old woman carried it in. The woman who had given birth to the
child rejoiced with tears. Then the baby was found to be a boy, and
was kept. Gradually he grew big. After a time he became a man.
Then, being a very fine man, he killed large numbers both of deer
and of bears.

The woman who had given birth to him was alone astonished.
What had happened was that, while she slept, the light of the sun
had shone upon her through the opening in the roof. Thus had she
become with child. Then she dreamt a dream, which said : ** I,
being a god, have given you a child, because I love you. When you
die, you shall truly become my wife. Your and my son, when he
gets a wife, shall have plenty of children." The woman dreamt thus,
and worshipped. Then that son of hers, when pursued by the bears,
could not be caught. He was a great hunter, a very rich man.

Then the woman died, without having had a human husband.

AINO FOLK-LORE. 39

Afterwards her son, getting a wife, had children, and became rich.
His descendants are living to this day. — (Translated literally. Told
by Penri, 21st July, 1886.)

xxxviii. — Buying a Dream.

A certain thickly populated village was governed by six chiefs,
the oldest of whom lorded it over the other five. One day he made a
feast, brewed some rice-beer, and invited the other five chiefs, and
feasted them. When they were departing, he said : " To-morrow
each of you must tell me the dream which he shall have dreamt over-
night ; and if it is a good dream I will buy it."

So next day four of the chiefs came and told their dreams. But
they were all bad dreams, not worth buying. The fifth, however, did
not come, though he was waited for at first, aud then sent for several
times. At last, when brought by force, he would not open his lips.
So the senior chief flew into a rage, and caused a hole to be dug in
front of the door of his own house, and had the man buried in it up
to his chin, and left there all that day and night.

Now the truth was that the senior chief was a bad man, that the
junior chief was a good man, and that this junior chief had forgotten
his dream, but did not dare to say so. After dark, a kind god came
and said : " You are a good man. I am sorry for you, and will take
you out of the hole." This he did ; and, at that very moment, the
chief remembered how he had dreamt of having been led up the
bank of a stream through the woods to the house of a goddess
who smiled beautifully, and whose room was carpeted with skins ;
how she had comforted him, fed him plenteously, and sent him
home in gorgeous array, and with instructions for deceiving and
killing his enemy, the senior chief. " I suppose you remember
it all now," said the god; "it was I who caused you to forget
it, and thus saved you from having it bought by the wicked senior
chief, because I am pleased with the way in which you keep the
privy clean, not even letting grass grow near it. And now I will
show you the reality of that of which before you saw only the dream-
image."

40 AINO FOLK-LORE.

So the man was led up the bank of a stream through the woods to
the house of the goddess, who smiled beautifully, and whose room was
carpeted with skins. She was the badger-goddess. She comforted
him, fed him plenteously, and said : " You must deceive the senior
chief, saying that the god of door-posts, pleased at your being buried
near him, took you out, and gave you these beautiful clothes. He
will then wish to have the same thing happen to him." So the man
went back to the village, and appeared in all his splendid raiment
before the senior chief, who had fancied him to be still in the hole, —
a punishment which would be successful if it made him confess his
dream, and also if it killed him.

Then the good junior chief told him the lies in which the badger-
goddess had instructed him. Thereupon the senior chief caused him-
self to be buried in like fashion up to the neck, but so jn died of the
effects. Afterwards the badger- goddess came down to the village,
and married the good man, who became the senior of all the chiefs. —
(Written down from memory. Told by Ishanashte, 16th November,
1886.)

xxxix. — The Baby in the Box,

There was once a woman who was tenderly loved by her husband.
At last, after some years, she bore him a son. Then the father loved
this son even more than he loved his wife. She therefore thought
thus : ** How pleasant it used to be formerly, when my husband loved
me alone ! But now, since I have borne him this nasty child, he
loves it more than he does me. It will be well for me to make away
with it."

Thus thinking, she waited till her husband had gone off bear-
hunting in the mountains, and then put the baby into a box, which
she took to the river and allowed to float away. Then she returned
home. Later on, her husband came back ; and she, with feigned
tears, told him that the baby had disappeared — stolen or strayed, —
and that she had vainly searched all round about the house and in
the woods. The man lay down, like to die of grief, and refused all
food. Only at length, when he saw that his wife, too, went wHhoTit

AINO FOLK-LORE. 41

her food, did he begin to eat a little, fearing, in his affection for her,
that she too might die of hunger. However, it was only when he
was present that she fasted. She ate her fill behind his back.

At last, one day, not knowing what to do to rouse him, she said to
him : " Look here ! I will divert you with a story." Then she told
him the whole story exactly as it had happened, being herself, all the
while, under the delusion that she was telling him an ancient fairy-
tale. Then he flew into a rage, took his bludgeon, beat her to death,
and then threw her corpse out-of-doors. This was the way in which
the gods chose to punish her.

Then the husband, knowing now that his search must be made
down the stream, started off. At last, after seeking for a long time,
he came to a lonely house, where he found a very venerable-looking
old man, an old woman, and their middle-aged daughter, and also a
boy. He said to the old man : '' I come to ask whether you know
anything of my little boy, who was placed in a box and set to float
down the stream." The old man replied : " One day, when my
daughter here went to draw water from the river, she found a box
with a little boy in it. We knew not whether the child was a human
creature, a god, or a devil. So doubtless he is yours. We have kept
the box too. Here it is. You can judge by looking at it."

It turned out to be the same box, and the same boy. So the father
rejoiced. Then the old man said : " Remain here. I will give to you
for wife this daughter of mine, my only child. Live with us as long
as my old wife and I remain alive. Feed us, and then you shall
inherit from me." The man did so. When the old people died, he
inherited all their possessions ; and then, with his new wife and his
beloved son, returned to his own village. So you see that, even
among us Ainos, there are wicked women. — (Written down from
memory. Told by Ishanashte, 17th November, 1886.)

xli. — The Wicked Stepmother.

In ancient days, when men were allowed to have several wives, a
certain man had two — one about his own age, the other quite young, —

42 AINO FOLK-LORE.

and he loved them both with equal tenderness. But when the younger
of the two bore him a daughter, his love for his daughter made him
also perhaps a little fonder of the mother of the child than of his
other wife, to the latter's great rage. She revolved in her mind what
to do, and at last feigned a grave illness, pretending not to be able
even to eat, though she did eat when everybody's back was turned.
At last, being to all appearance on the point of death, she declared
hat one thing alone could cure her. She must have the heart of her
little step-child to eat.

On hearing this, the man felt very sad, and knew not what to do ;
for he loved this wicked wife of his and his little daughter equally
dearly. But at last he decided that he might more easily get another
daughter than another wife whom he would love as much as he did
this one. So he commanded two of his servants to carry off the child
to the forest while her mother was not looking, to slay her there, and
bring back her heart. So they took her. But, being merciful men,
they slew, instead of her, a dog that came by that way, and brought
the child back secretly to her mother, who was much frightened to
hear what had happened, and who fled with the child. Meanwhile the
dog's heart was brought to the step-mother, who was so overjoyed at
the sight of it, that she declared she required no more. So, without
even eating it, she left off pretending to be sick.

For some time after this, she lived alone with her husband. But at
last he was told of what had happened, and he grew very sullen. She,
seeing this, wished for a livelier husband. So one day, when her
husband was out hunting, a young man, beautifully dressed all in
black, came and courted her, and she flirted with him, and showed
him her breasts. Then they fled together, and came to a beautiful
house with gold mats, where they slept together But when she woke
in the morning it was not a house at all, but a rubble of leaves and
branches in the midst of the forest ; and her new husband was nothing
but a carrion-crow perching overhead, and her own body, too, was
turned into a crow's, and she had to eat dung.

But the former husband was warned in a dream to take back his
younger wife and his child, and the three lived happily together ever

AINO FOLK-LORE. 43

after. From that time forward most men have left off the bad habit
of having more than one wife. — (Written down from memory. Told
by Ishanashte, November, 1886.)

xlii. — The Clever Deceiver,

A long, long time ago there was a rascal, who went to the moun-
tains to fetch wood. As he did not know how to amuse himself, he
climbed to the top of a very thick pine-tree Having munched some
rice he stuck it about the branches of the tree, so as to make it look
like birds' dung. Then he went back to the village, to the house of
the chief, and spoke thus to him : " I have found a place where a
beautiful peacock has its nest. Let us go there together ! Being
such a poor man, I feel myself unworthy of going too near the divine
bird. You, being a rich man, should take the peacock. It will be a
great treasure for you. Let us go ! "

So the chief went there with him. When the chief looked, there
truly were many traces of birds' dung near the top of the tall pine-
tree. Bethought the peacock was there. So he said: "I do not
know how to climb trees. Though you are a poor man you do know
how to do so. So go and get the peacock, and I will reward you well.
Go and get the divine peacock ! " So the poor man climbed the tree.
When he was half way up it, he said : " Oh ! sir, your house seems
to be on fire." The chief was much frightened. Owing to his being
frightened, he was about to run home. Then the rascal spoke thus :
' By this time your house is quite burnt down. There is no use in
your running there." The rich man thought he would go anywhere
to die ; so he went towards the mountains. After he had gone a
short way, he thought thus : " You should go and see even the traces
of your burnt house." So he went down there. When he looked, he
found that his house was not burnt at all. He was very angry, and
wanted to kill that rascal. Then the rascal came down. The chief
commanded his servants, saying : '* You fellows ! this man is not only
poor, but a very badly behaved deceiver. Put him into a mat, and
roll him up in it without killing him. Then throw him into the
river. Do this ! " Thus spoke the chief.

The servants put the rascal into the mat, and tied it round tight.

44 AINO FOLK-LORE.

Then two of them carried him between them on a pole to the river-
bank. They went to the river. The rascal sj^oke thus : " Though I
am a very bad man, I have some very precious treasures. Do you go
and fetch them. If you do so, it can be arranged about their being
given to you. Afterwards you can throw me into the river." Hearing
this, the two servants went off to the rascal's house.

Meanwhile a blind old man came along from somewhere or other.
His foot struck against something wrapped up in a mat. Astonished
at this, he tapped it with his stick. Then the rascal said : " Blind
man I If you will do as I tell you, the gods will give you eyes, and
you will be able to see. So do so. If you will untie me and do as I
tell you, I will pray to the gods, and your eyes will be opened." The
blind old man was very glad. He untied the mat, and let the rascal
out. Then the rascal saw that, though the man was old and blind,
he was dressed very much like a god. The rascal said : " Take off
your clothes and become naked, whereupon your eyes will quickly be
opened." This being so, the blind old man took off his clothes.
Then the rascal put him naked into the mat, and tied it round tight.
Then he went off with the clothes, and hid.

Shortly afterwards, the two men came, and said : " You rascal !
you are truly a deceiver. So, though you possess no treasures, you
possess plenty of deceit. So now we shall fling you into the water."
The blind old man said : " I am a blind old man. I am not that
rascal. Please do not kill me I " But he was forthwith flung into
the river. Afterwards the two men went home to their master's
house.

Afterwards the rascal put on the blind old man's beautiful clothes.
Then he went to the chief's house and said : " My appearance of mis-
behaviour was not real. The goddess who lives in the river was very
much in love with me. So she wanted to take and marry my spirit
after I should have been killed by being thrown into the river. So
my misdeeds are all her doing. Though I went to that goddess, I
felt unworthy to become her husband, because I am a poor man. I
have arranged so that you, who are the chief of the village, should go
and have her, and I have come to tell you so. That being so, I am
in these beautiful clothes because I come from the goddess." Thus he

AINO FOLK-LORE. 45

spoke. As the chief of the village saw that the rascal was dressed in
nothing but the best clothes, and thought that he was speaking the
truth, he said : " It will be well for me to be tied up in a mat, and
flung into the river," Therefore this was done, just as had been done
with the rascal, and he was drowned in the water.

After that, the rascal became the chief, and dwelt in the drowned
chief's house. Thus very bad men lived in ancient times also. So it
is said. — (Translated literally. Told by Ishanashte, 18th July, 1886.)

xliii — Yoshitsune.

[It has been generally believed, both by Japanese and Europeans
who have written about the Ainos, that the latter worship Yoshit-
sune, a Japanese hero of the twelfth century, who is said,— not,
indeed, by Japanese historians, but by Japanese tradition, — to have
fled to Yezo when the star of his fortune had set. The following
details concerning Yoshitsune bear so completely the stamp of the
myth, that they may, perhaps, be allowed a place in this collection.
It should be mentioned that Yoshitsune is known to the Ainos under
the name of Hongai Sama. Sama is the Japanese for ''Mr." or
" Lord." Hongai is the form in which, according to a regular law of
permutation affecting words adopted into Aino from Japanese, the
word Hdgwauj which was Yoshitsune's official title, appears ! The
name of Hongai Sama is, however, used only in worship, not in the
recounting of the myth. Mr. Batchelor, whose position as missionary
to the Ainos must give his opinion great weight in such matters,
thinks that the Ainos do not worship Yoshitsune. But I can only
exactly record that which I was told myself.]

Okikurumi, accompanied by his younger sister Tureshi[hi], had
taught the Ainos all arts, such as hunting with the bow and arrow,
netting and spearing fish, and many more ; and himself knew every-
thing by means of two charms or treasures. One of these was a piece
of writing, the other was an abacus ; and they told him whence the
wind would blow, how many birds there were in the forest, and all
sorts of other things.

46 AINO t*OLK-LOR£.

One day there came, — ^none knew whence, — a man of divine appear-
ance, whose name was unknown to all. He took up his abode with
Okikurumi, and assisted the latter in all his labour with wonderful
ability. He taught Okikurumi how to row with two oars instead of
simply poling with one pole, as had been usual before in Aino-land.
Okikurumi was delighted to obtain such a clever follower, and gave
him his sister Tureshi[hi] in marriage, and treated him like his own
son. For this reason the stranger got to know all about Okikurumi's
affair, even the place where he kept his two treasures. The result
of this was that one day when Okikurumi was out hunting in the
mountains the stranger stole these treasures and all that Okikurumi
possessed, and then fled with his wife Tureshi in a boat, of which they
each pulled an oar. Okikurumi returned from the mountains to his
home by the seaside, and pursued them alone in a boat ; but could
not come up to them, because he was only one against two. Then
Tureshi excreted some large foeces in the middle of the sea, which
became a large mountain in the sea, at whose base Okikurumi
arrived. But so high was it that Okikurumi could not climb over
it. Moreover, even had not the height prevented him, the fact of its
being nothing but filthy fseces would have done so. As for going
round either side of it, that would have taken him too much out of
the way. So he went home again, feeling quite spiritless and van-
quished, because robbed of his treasures.

This is the reason why, ever since, we Ainos have not been able to
read. — (Written down from memory. Told by Ishanashte, 25th
November, 1886.)

v.— SCRAPS OF FOLK-LORE.

x\iy.— The Good Old Times,

In ancient days, rivers were very conveniently aiTanged. The
water flowed down one bank, and up the other, so that you could go
either way without the least trouble. Those were the days of magic.
People were then able to fly six or seven miles, and to light on the
trees like birds, when they went out hunting. But now the world is

AiNO polK:-lorE. 47

decrepit, and all good things are gone. In those days people used
the fire-drill. Also, if they planted anything in the morning, it grew
up by mid-day. On the other hand, those who ate of this quickly-
produced grain were transformed into horses. — (Written down from
memory. Told by Ishanashte, November, 1886.)

xlv. — The Old Man of the Sea,

The Old Man of the Sea {Atui koro eJcashi) is a monster able to
swallow ships and whales. In shape it resembles a bag, and the
suction of its mouth causes a frightfully rapid current. Once a boat
was saved from this monster by one of the two sailors in it flinging
his loin-cloth into the creature's open mouth. That was too nasty a
morsel for even this monster to swallow ; so it let go its hold of the
boat. — (Written down from memory. Told by Ishanashte, July,
1886.)

xlvi.— TAe Cuckoo.

The male cuckoo is called kakkokj the female tutut. Both are
beautiful birds, and live in the sky. But in spring they come down
to earth, to build their beautiful bottle-shaped white nests. Happy
the man who gets one of these nests, and lets no one else see it. He
will become rich and prosperous. Nevertheless, it is unlucky for a
cuckoo to light on the window-sill and look into the house ; for
disease will come there. If it lights on the roof, the house will be
burnt down. — (Written down from memory. Told by Penri, 16th
July, 1886.)

xlvii. — The \_Horned'\ Owl,

There are six owls, — brethren. The eldest of them is only a little
bigger than a sparrow. When perching on a tree, it balances itself
backwards, for which reason it is called " The Faller Backwards."
The youngest of the six has a very large body. It is a bird which
brings great luck. If anyone walks beneath this bird, and there
comes the sound of rain falling on him, it is a very lucky thing.

48 AINO FOLK-LORE.

Such a man will become very rich. For this reason the youngest of
the six owls is called " Mr. Owl."

[The rain here mentioned is supposed to be a rain of gold from
the owl's eyes.]— (Translated literally. Told by Penri, 16th July,
1886.)

xlviii. — The Peacock in the Sky.

A cloudless sky has a peacock in it, whose servants are the eagles.
The peacock lives in the sky, and only descends to eai-th to give birth
to its young. When it has borne one, it flies back with it to the sky.
— (Written down from memory. Told by Penri, July, 1886, and by
Ishanashte, November, 1886.)

xlix.^Trees turned into Bears.

The rotten branches or roots of trees sometimes turn into bears.
Such bears as these are termed payep kamuij i.e. '* divine walking
creatures," and are not to be killed by human hand. Formerly they
were more numerous than they are now, but they are still sometimes
to be seen. — (Written down from memory. Told by Penri, July,
1886.)

li.-^Birth and Naming.

Before birth, clothes are got ready for the expected baby, who is
washed as soon as born.* The divine symbols are set up, and thanks
are offered to the gods. Only women are present on the occasion.
Generally in each village there are one or two old women who act as
midwives.

The child may be named at any time. Ishanashte said that it was
usually two or three months, Penri said that it was two or three
years, after birth. The name chosen is usually founded on some
circumstance connected with the child, but sometimes it is meaning-
less. The parent's name is never given, for that would be unlucky.

* For the only time in its whole life I

AIKO FOLK-LORE. 49

How, indeed, could a child continue to be called by such a name when
its father had become a dead man, and consequently one not to be
mentioned without tears ? — (Written down from memory. Told by
Penri and Ishanashte, July, 1886.)

Hi. — The Pre-eminence of the Oah, Pine-tree^ and Mugwort.

At the beginning of the world the ground was very hot. The
ground was so hot that the creatures called men even got their feet
burnt. For this reason, no tree or herb could grow. The only herb
that grew at that time was the mugwort. Of trees, the only ones
were the oak and the pine. For this reason, these two trees are the
oldest among trees. Among herbs, it is the mugwort. This being
so, these two trees are divine trees; they are trees which human
beings worship. Among herbs, the mugwort is considered to be
truly the oldest.

Listen well to this, too, you younger folks ! — (Translated literally.
Told by Penri, 19th July, 1886.)

liii. — The Deer with the Golden Horn. — (A specimen of Aino history.)

My very earliest ancestor kept a deer. He used to tie the divine
symbols to its horns. Then the deer would go to the mountains, and
bring down with it plenty of other deer. When they came outside
the house my ancestor would kill the deer which his deer had brought
from the mountains, and thus was greatly enriched. The name of the
village in which that deer was kept was Setarukot.

There was a festival at a neighbouring village. So the man who
kept the deer went off thither to the festival with all his followers.
Only his wife was left behind with the deer. Then a man called Tun-
uwo-ush [i.e. " as tall as two men "], from the village of Shipichara,
being very bad-hearted, came in order to steal that deer. He found
only the deer and the woman at home. He stole both the woman
and the deer, and ran away with them. So the man who kept the
deer, becoming angry, pursued after him to fight him. Being three
brothers in all, they went off all three together. So Tun-uwo-ush

Vol. 6. — Part 1. e

60 AlNO FOLK:-LORli:.

invoked the aid of the whole neighbourhood. He called together a
great number of men. Then those three brethren came together to
fight him. As they were three of them, the eldest, having killed
three score men, was at last lulled himself. The second brother killed
four score men, and was then killed himself. Then the youngest
brother, seeing how things were, thought it would be useless to go on
fighting alone. For this reason he ran away. Having run away, he
got home. Having got home, he came to his house. Then he
invoked the aid of all the neighbourhood. He invoked the aid even
of those Ainos who dwelt in the land of the Japanese. Then he went
off with plenty of men. Having gone off, he fought against Tun-
uwo-ush. In the war, he killed Tun-uwo-ush and all his followers.
Then he got back both the deer and the woman. That was the last
of the Aino wars. — (Translated literally. Told by Ishanashte, 8th
November, 1886.)

liv. — Dreams,

To dream of rice-beer, a river, swimming, or anything connected
with liquids, causes rainy weather. For instance, I dreamt last night
that I was drinking rice-beer, and accordingly it is raining to-day.

To dream of eating meat brings disease. So does dreaming of
eating sugar or anything red.

To dream of killing or knocking a man down is lucky. To dream
of being killed or knocked down is unlucky.

To dream that a heavy load which one is carrying feels light is
lucky. The contrary dream prognosticates disease.

To dream of a long rope which does not break, and in which there
are no knots even when it is wound up, is lucky, and prognosticates
victory.

To dream of flying like a bird, and perching on a tree, prognosti-
cates rain and bad weather.

When a man is about to start off hunting, it is very lucky for him
to dream of meeting a god in the mountains, to whom he gives
presents, and to whom he makes obeisance. After such a dream, he
is certain to kill a bear.

iRlSH FOLK-LORil. 61

To dream of being pursued with a sharp weapon is unlucky.

To dream that one is wounded, and bleeding freely, is a good omen
for the chase.

To dream of the sun and moon is probably unlucky, especially if
one dreams of the waning moon. But it is not unlucky to dream of
the new moon.

To dream of a bridge breaking is unlucky. But to dream of
crossing a bridge in safety is lucky.

For a husband to dream of his absent wife as smiling, well-dressed,
or sleeping with himself, is unlucky. — (Written down from memory.
Told by Ishanashte, November, 1886.)

lEISH FOLK-LORE.

[Reprinted from A Statistical Account or Parochial Survey of Ireland, drawn
from the communications of the Clergy y by William Shaw Mason. Dublin,
London, and Edinburgh. 1814-1819. 8vo. 3 vols.]

(^Continued from ante^ Vol, v. p. 335.)

Kilmactige, county Sligo.

The sick bed is usually a wad of straw laid on the floor, near the
fire, and sometimes on a bedstead, and let the weather be what it may
there is a constant fire and abundance of smoke kept up, neither do
they think of changing the poor creature's linen or bed-clothes. As
soon as the breath has departed from a sick person the bed is carried
out, and if there be high ground near the house it is there set on fire
and consumed to ashes, whilst the air resounds with the doleful cries
of the survivors, who use this ceremony for the purpose of notifying
the departure of the deceased to the surrounding villages and warning
them to give their attendance at the approaching wake and funeral.—
(Vol. ii. p. 368.)

e2

52 IRISH FOLK-LORE.

There are two holy wells, they are resorted to by the inhabitants
who go there to pray and perform certain penances ; these are either
voluntary or imposed by the priest. ... At one of these, called
'* Tubber Art," there used to be a large assemblage of people
accompanied by tents, pipers, fiddlers, liquors, and everything neces-
sary to celebrate the festival of the patron ; but on account of the

excesses committed there the priest put a stop to them Many

of the people who frequent these wells will assure you that they
possess a miraculous virtue, and perform the same cures on the blind,
lame, and impotent folk who try them as the pool of Bethesda had
formerly done.

The common people believe that their priests have a power of per-
forming the like miracles by prayers and charms which they use ; and
they not only call on them when one of the family happens to be
afflicted with sickness to perform '' an office " as they call it for the
sick person, but they also bring the priest to perform the same
ceremony for a cow, horse, or a pig if any of these should be taken
ill. They believe also that their clergy can cure the epilepsy or falling
sickness, and they obtain from them what they called *' Lour Oens,''
which means the Gospel of St. John, and consists of the first verse of
that book written on a bit of paper, and sewed up in a small piece of
cloth, sanctified by the priest's benediction and hung about the
person's neck This, they believe, will preserve them from the com-
plaint, and also protect them from the power of demons and witches,
which they believe to have still the power of afflicting the human race
with convulsions, madness, and similar maladies. — (Vol. ii. pp. 369-
370.)

Kilkredane, county Clare.

There is a well in one of the cliffs here dedicated to Credan Neapha,
" the Sanctified Credun " ; it is remarkable for curing sore eyes and
restoring rickety children to health, on which account great numbers
of people resort to it in summer. — (Vol. ii. p. 435.)

Inniscatteri/j county Clare.

The traditionary account of Senanus at Kilrush is this: — He was
bom at Mologha, on the site of the present ruined church, which was
erected in honour of him. Before he was baptised his mother took

IRISH FOLK-LORE. 53

him in her arms early on a summer's morning, and, as she passed
along, tasted some wild fruit, the child, to her utter astonishment,
exclaimed, " Es much a lungan thu a vahir," '* You have an early-
appetite, mother." The mother answered, '< Shan a lavrin thu a
laniy," " You have old talk, my child." The word " shan " (or old)
was then adopted by the saint for his name. He desired his mother
to pluck three rushes from a valley near her dwelling, where a lake
sprang up, in which she baptised the child with a form of words
prescribed by himself. To this day the lake remains, and is called
Loughshanan.

Senanus and the monks of his abbey at Inniscattery were so strict
as to make it a matter of conscience not so much as to look at a
woman, and much less to suffer one to land on the island.

A stone upon which Senanus once knelt, and in which the print of
his knee is still shown at the head of the creek of Kilrush, is still
held in such veneration that every countryman who passes it bows,
takes off his hat, or mutters a prayer as he goes along.

An ancient bell, said by O'Halloran and many others to belong to
St. Senanus's altar, is still preserved by the descendants of the family
of O'Kane in " the West"; and the spot on which it is averred that
it fell from Heaven for the saint's use is shown at the cross between
Kildimo and Farrihy, where an altar has been erected to commemorate
the event. This relic of antiquity is covered by a strong coat of
silver, firmly fastened to it, and ornamented by raised figures ; it is
in general use for the discovery of petty thefts and the clearance of
characters. Many of the country people would not swear falsely on
the " Golden Bell," as it is called, for they are taught from their
infancy that the consequence would be instant death.*

The remains of the monument of Senanus are still to be seen in

Scattery Island This is one of the most popular burial-places

in the county. . . . The country people believe that all bodies buried
in Shanakill, near Kilrush, are miraculously conveyed under the bed

* The bell of Saint Evan, as reported in the survey of Kildare, had the same
veneration attached to it ; and a large wooden image at Saints Island, in Lough
Ree, is used for the same purpose in the counties of Roscommon, Longford, and
Westmpath.

54 IRISH FOLK-LORE.

of the river into the holy ground of Inniscattery.— (Vol. ii. pp. 439-
440.)

The fishing-boats in use are the ancient Celtic coracles, or nivoges,
a kind of basket-work covered with hides. — (Vol. ii. p. 451.)

The new year is opened with divine service in Kilrusb. Young
people expect " New Year's Gifts " to fill their '' Christmas boxes."
On the first of February the labour of Spring commences with the old
adage, *' On Candlemas Day throw candle and candlestick away."
Shrove Tuesday is the greatest day in the year for weddings. The
usual desert and supper on Shrove Tuesday is the pancake. Small
pieces of them rolled up in a stocking and placed under a lover's
pillow are found to be very efficacious in producing prophetic dreams
(of future husbands).

On Easter Sunday every one in the union breakfasts on eggs and
dines on fresh meat. Easter Monday is a great holiday here, and
multitudes go into Scattery Island tliis day for the purpose of per-
forming penance on their bare knees round the stony beach and holy
well there.

On the Ist of April the old practice of fool-making is kept up here.
On the Ist of May bushes are erected before the doors and decked
with flowers. (It is worth observing that so tenacious are the native
Irish in Ulster of their ancient customs that it is on the 1st of May,
" old style," namely, the 11th day of that month, they put up their May-
bushes and strew flowers round them.) On the night of the 23rd of
June, being Midsummer eve, bonfires are kindled in all directions
through the country, the young people dance round them, and some
drive their cattle through them.

On the last day of October all the Hallowe'en tricks are played
here in a manner similar to those in the mountains of Ulster or the
highlands of Scotland.

Till within a few years, for some weeks before Christmas, a midnight
procession with music took place at Kilrusb called " Waits," but this
custom, with that of assembling in the Christmas holidays as mummers
or wren-boys, and baiting a bull on St. Stephen's day, is now grown
obsolete.

It was formerly usual here to make expensive entertainments at

IRISH FOLK-LORE. 55

christenings. . . . The inhabitants marry at an early age. In " the
West," a girl's first appearance at mass is well understood to be an
intimation that her parents wish to receive proposals for her. Wakes
and funerals here exhibit the mixture of grief and mirth which has
been so often observed in other parts of Ireland. Dismal bowlings
are alternated with songs, plays, and ridiculous stories. — (Vol. ii. pp.
458-460.)

Ramoan, couiUy Antrim.

During the summer months a singular appearance is seen on the
coast, particularly near the causeway shore, resembling the Fata
Morganna of Rhegio. Shadows resembling castles, ruins, and tall
spires darted rapidly across the surface of the sea, which were instantly
succeeded by appearances of trees, lengthened into considerable height;
the shadows moved to the eastern part of the horizon, and at sunset
totally disappeared. These phenomena have given rise to various
romantic stories. A book, still extant, printed in 1748, and written
by a person who resided near the Giants Causeway, gives a long
account of an enchanted island annually seen floating along the
Antrim coast which he calls the " Old Brazils." It is supposed by
the peasants that a sod of Irish soil thrown on this island would give
it stability ; but though several fishing-boats have gone out at different
times provided with the article, it has hitherto eluded their vigilance.
—(Vol. ii. pp. 515-516.)

Whitechurchj cownty Wexford.

The only patron solemnity observed is that of Priest's Haggert, or
Trinity Sunday.

The lower classes are uncommonly fond of dancing, and the young
men of playing ball. They assemble in multitudes in the evenings of
Sundays for these amusements. — (Vol. ii. p. 544.)

Ardclinis and Laid, county Antrim.

Near Cushendall is a small well called Tobordmony, or Sunday
Well, which has its origin from being visited on that day for the cure
of complaints chiefly of children. A little pebble is thrown into the
well, and a pin stuck in a bit of cloth left beside it — ^thousands of
these shreds may be seen there There are some prejudices

56 IRISH FOLK-LORE.

as to disturbing old thorn-trees. The curate has heard a man swear
most solemnly that he has seen some hundreds of the " wee-folk ' '
dancing round these trees, and told him he should suffer for meddling
with them. There is also among them a superstitious opinion as to
cow's milk blinked, so that it will not produce butter for several
days' churnings until some old woman with a charm elves it away.
Another relates to cows being elf-shot ; and the inhabitants will
show you the spot where you may feel a hole in the flesh, but not in
the skin, where the cow has been struck ; she gives no milk till
relieved.— (Vol. iii. p. 27.)

Whenever a person dies in a townland no work is done till the
body is interred. — (p. 28.)
' Saint Peter^Sj Athlonej county Roscommon.

The ridiculous notions of the existence of fairies and witches obtain
implicit belief in the minds of the ignorant who are extremely super-
stitious, and the number of absurd stories told on this subject among
them, received with incredible avidity, repeated and believed, however
inconsistent with reason and common sense, is hardly to be credited.
The collection of people called patterns, more properly deno-
minated patrons, being originally assemblies of people met together
with their priest for prayers, and the religious adoration to be paid to
the Trinity who are considered the patrons of the places where these
are held ; at which there is necessarily some holy well or other local
object tending to call forth the attendant's devotion. At these places
are always erected booths or tents as in fairs for selling whiskey,
beer, and ale, at which pipers and fiddlers do not fail to attend, and
the remainder of the day and night (after their religious performance
is over, and the priest withdrawn) is spent in singing, dancing, and

drinking to excess Such places are frequently chosen for the

scenes of pitched battles fought with cudgels by parties not only of
parishes but of counties, set in formal array against each other to
revenge some real or supposed injury. — (pp. 72-73.)

May bushes are set up at the doors of the peasants on the last day
of April, and the eve of St. John the Baptist is as constantly cele-
brated with bonfires here as in any other part of Ireland

Flowers «irc gathered by the peasantry and strewed before their doors.

IRISH FOLK-LORE. 57

It is probably a joyous mode of ushering in the following

day, the first of May, which is known to the Irish of the present day
by the epithet Labaalteine, pronounced Lavalteena, that is the day of
Baal's fire.— (p. 74.)

On the eve of St. Martin, on the 11th of November, every family
of a village kills an animal of some kind or other : those who are rich
kill a cow or a sheep, others a goose or a turkey ; while those who
are poor and cannot procure an animal of greater value kill a hen or
a cock, and sprinkle the threshold with the blood, and do the same in
the four corners of the house, and this ceremonious performance is
done to exclude every kind of evil spirit from the dwelling when the
sacrifice is made till the return of the same day the following year. —
(pp. 75-76.)

Another custom or religious adoration is that of praying to the
new moon the first time that luminary is seen after its change.
Selden, de Diis Syriis, speaks of this, quoting a French author, and
saying of the inhabitants of Ireland, " Se mettent a genoux en voyant
la lune nouvelle, et disent en parlant a la lune • laisse nous ausi sains
que tu nous as trouve." — (p. 76.)

The barbarous custom, the Irish cry at wakes, is still kept up here
in all its savage howl of discordant sounds. — (p. 77.)

[On Sunday] as soon as their public prayers are over they, as a
matter of course, dedicate the remainder of it to ball-playing, hurling,
and dancing. These dances are called cakes, on account of a large
cake of 18 or 20 inches in diameter, which is laid on a circular board
of nearly similar breadth elevated on a pole 6 or 8 feet high, or not
imfrequently on a churn dish. In the spring and summer this cake is
ornamented with garlands of the flowers of the season, and in the
autumn crowned with apples fancifully ranged. When the dance was
at an end this cake had in early days been usually given to the best
female dancer, to be divided by her as she thought fit among the com-
pany ; and the judgment was generally given, not in favour of the
most graceful dancer, but of her who held out longest. But this
mode of deciding who is to gain the cake has been changed for one
less conducive to emulation in the exercise of such dances as the
peasants indulge in .... ; for the young fellow who has procured

58 IRISH FOLK-LORE.

money enough for the occasion takes down the cake at any time of
the evening he thinks fit, throws it into the lap of any girl he chooses
to mark as his favourite, carries her and the cake into the public-
house contiguous to which these dances are always held, where he
treats the company after dividing the cake, and getting as many to
join him as the strength of purse, inclination for drinking, and other
sports or vices have attraction for ; these spend the night in
carousing to intoxication, and all the consequences of such uncon-
trolled dissipation. — (p. 107.) The production of illegitimate chil-
dren [is] one of the lamentable consequences which flow from such
Sunday meetings. — (p. 108.)

Ballyvoorney^ county Cork,

The patron saint of this parish is called .Abigail. The day ap-
pointed to be held in honour of her memory is 11th February, on
which day a vast concourse of people assemble to form their religious
or rather their superstitious rounds ; they also meet here on Whit-
Sunday and the day following to perform the same silly and absurd
ceremonies. There are traditionary reports that many have received
great benefit from the prayers and orisons offered at these times to
the patrons. — (p. 116.)

Errigall-keroge, county Tyrone,

The custom [obtains] of lighting fires on the eve of St. John the
Baptist. That of hanging rags on some wells is rather a general
superstitious usage than a local custom. — (p. 161.)

The generality of the inhabitants attribute the building of the old
parish church to a St. Kieran. They acknowledge three holy men of
this name. The festival of one is on the 5th of March, of another on
the 9th September, and that of the third undetermined. The extra-
ordinary powers of that St. Kieran who built the church were little
inferior to those of Orpheus and Amphion. Their influence extended
to the moving of the very stones and arranging them into architec-
tural order ; while his only went so far as to provide the means of
doing so. The saint possessed only one ox, which during the day
drew the materials for the building, and in the evening was slaughtered
to feed the workmen. There is a well at the foot of the hill on which
the building is erected which still retains its character for miraculous

IRISH POLK-LOKE. 59

powers. Into this well the bones of the ox were thrown each evening,
and every following morning he appeared ready for his daily labour.
One evening, however, when nothing but a small part of the eastern
gable remained to be finished, one of the workmen, named McMahon,
broke one of the shin-bones to get the marrow, and, though every care
was taken to collect the splinters, the next morning the ox appeared
with his leg broken, and totally incapable of continuing his share of
the work. So melancholy a spectacle overcame the patience of the
saint, and he prayed that the gable should never fall till it crushed a
McMahon. Most part of it, however, is fallen ; but enough remains
to make every McMahon in the parish dread lest he should be the
victim of its final ruin. — (pp. 161-162.)

Those who speak Irish when they would wish strongly to assert any
fact use a phrase which signifies in English that to prove what they
say they would venture their head into the Theim-orrim. This is
said to have been an instrument used by one of the religious establish-
ments of the country partly for the discovery and partly for the
punishment of guilt. It was a kind of trap into which the suspected
person put his head. If considered innocent, he was suffered to with-
draw it in safety ; but if guilty, the instrument strangled him or
chopped off his head. — (pp. 164-165.)

Among the mountains the country people make use of dwelling-
houses in several cases of sickness. These are small hovels partly
scooped out of the side of a hill, and finished with rods with a very
small entrance. In one of them, when heated like an oven with
charred turf, the patient stretches himself upon some straw, and the
entrance is closed up. He there lies in a state of violent perspiration,
caused by the close heat. This operation is, as usual among the
ignorant, considered a sovereign remedy against almost every disorder,
but is chiefly used for rheumatic pains. — (p. 165.)

Holywoodj county Down.

Amongst their other amusements, the game of shinny, as it is
called by some, and common by others, is worthy of note. Common
is derived from a Celtic word " com," which signifies " crooked," as it
is played with a stick bent at its lower extremity, somewhat like a
reaping-hook. The ball, which is struck to and fro, in which the

60 IRISH FOLK-LORE.

whole amusement consists, is called nag\ or, in Irish, hrig. It re-
sembles the game called golf in Edinburgh. Christmas is the season
when it is most generally played. It prevails all through Ireland,
and in the highlands of Scotland.

The trundling of eggs, as it is called, is another amusement, which
is common at Easter. For this purpose the eggs are boiled hard and
dyed of dififerent colours, and when they are thus prepared the sport
consists in throwing and tumbling them along the ground, especially
down a declivity, and gathering up the broken fragments to eat them.
Formerly it was usual with the women and children to collect in large
bodies for this purpose. They pursue this amusement in the vicinity
of Belfast. Here it is generally confined to the younger classes. It
is a curious circumstance that this sport is practised only by Presby-
terians, though it is admitted that it is a very ancient usage, and was
spread over the Russian empire and Greek islands long before the
Reformation.— (pp. 207-208.)

The belief in witches and fairies is as firm as any article of their
creed. When any person dies of a disease not generally known it
is attributed to the influence of the former : and the latter imaginary
personages are held in such reverence that their supposed places of
haunt are guarded with the utmost sacred care. The fairy thorn, for
instance, is often seen with an intrenchment, or barricade of stones
erected around it, lest any persons, or even cattle, should injure this
favoured spot of fayish revel. — (p. 208.)

Listerlingy county Kilkenny.

There is a tradition that St. Mullen formerly resided in or near the
moat of Listerling, and consecrated a well in its vicinity. The well is
overshadowed by a fine old spreading hawthorn-tree, which the tra-
dition says sprung from St. Mullen's walking-staff that he stuck down
in that spot. , . . The saint, having been disgusted with the conduct
of the people who stole some articles from him, left them in displea-
sure, and removed to a place about two miles distant called Carrick-
muUen (i.e. Mullen's Hill), now Mulllnakill (i.e. Mullen's Church),
from a church dedicated to him, the ruins of which still remain, and
where his day, as patron saint, is annually celebrated on the Sunday
after the feast of St. Bartholomew.— (p. 245.)

I

IKTSH FOLK-LORE. 61

JRathclinej county Longford.

Veneration [is] paid to a well called St. Martin's, whither the poor
at some times in the year go to pray. — (p. 291.)

Rathconrathy county Westmeath.

The only particular customs are (1st) its married women calling
themselves by their maiden names; (2nd), wakes, which are pro-
ductive of nothing but riot, intoxication, and indecent mirth ; and
(3rd), their crying at funerals. — (p. 303.)

Rosenallis, Queen's County.

Old superstitions are going out of use : even the funeral cry is laid
aside. The people of Rearymore parish annually assemble on the 12th
December at St. Fenian's well, to celebrate the festival of their patron
saint. The well consists of three or four holes in the solid rocks,
always full of water, and is surrounded by old hawthorns, which are
religiously preserved by the natives. It is also customary for the
common people to go round this well on their bare knees, by way of
penance and mortification. On the return of the annual festival of
St. Manman, the Roman Catholic clergyman performs a mass in the
parish of St. Manman, which is attended by those who are to be
interred in the burying-ground of that parish. The same custom
prevails in the parish of Rearymore on the festival of St. Finyan. —
(p. 322.)

Shruel, county Longford,

The new year, and the first day of the month or week, are con-
sidered the properest time for commencing any undertaking. No
man removes to a new habitation on a Friday, because it is one of the
cross days of the year, and " a Saturday flitting makes a short
sitting." For a fortnight before Shrove Tuesday — the great day for
weddings — it is the practice for persons in disguise to run through the
street of Ballymahon from seven to nine or ten o'clock in the evenings,
announcing intended marriages, or giving pretty broad hints for
matchmaking in these words: — " Holloa, the bride — the bride, A.B.
to C. D." &c. ; their jokes some times prove true ones. On St.
Patrick's-day every one in the parish wears a shamrogue, which is
drowned at night in a flowing bowl. The first of April is observed
here pretty much in the same way as its observance in London. On

6^ iRiSH FOLK-LORE.

the first of May green bushes are planted opposite every door, and the
pavement covered with flowers. On Midsummer-eve the bonfires are
kindled with great regularity.

In the course of the summer several individuals make pilgrimages
either to holy wells in the immediate neighbourhood of this parish,
such as that of Killevally, or St. John's, in the county of Roscommon,
opposite to the ruined church of Cashel ; or else to the more distant
but more celebrated shrine of Loughderg, in the county of Donegal, to
which latter place many persons in affluent circumstances have been
known to walk barefooted as an act of penance for their sins. On the
29th September (Michaelmas-day) hunting commences, and every
family that can procure a goose has one dressed for dinner. Hallow-
eve is observed on the last day of October, with the usual necromantic
ceremonies, and the amusement concludes with a supper of granbree
—that is, boiled wheat, buttered and sweetened.

For some weeks before Christmas, several musicians, generally pipers,
serenade the inhabitants of Ballymahon about an hour or two before
daybreak, calling out, in the intervals, the hour of the morning, and
stating whether it is cold, wet, frosty or fine. This is called going about
with " the waits" ; and those who give themselves this trouble expect
to be paid for it in the Christmas holidays, when they go about in
the daylight playing a tune, and receiving the expected remuneration
at every door. At this festive season the grown people, after feasting
on their best fare, amuse themselves by dancing, blind-man's buff*,
questions and commands, and the relating or hearing legendary tales.
The children make and paint circular crosses ; expect Christmas-boxes
from their friends as a reward for the exhibition of their proficiency in
writing in what are called Christmas pieces. A large candle is lighted
on Christmas night, laid on a table, and suffered to burn out. If it
should happen by any means to be extinguished, or more particularly
if it should (as has sometimes happened) go out without any visible
cause, the untoward circumstance would be considered a prognostic
of the death of the head of the family. St. Stephen's day is always
spent in bull-baiting.

It is customary to give entertainments at christenings here. Pro-
testants stand sponsors for Roman Catholic children, and vice versa,

iRlSH f OLlt-LOilil. 63

No woman thinks of taking any concern in her household affairs until
she has been churched after childbirth. Marriages are the scenes of
festivity and mirth ; a bridesman and bridesmaid are indispensable
attendants on this occasion; and the ceremony of ''throwing the
stocking " is too well known to need description. A fine day for the
bringing home is reckoned an omen of good fortune, according to the
popular adage :

" Happy is the bride that the sun shines on."

A similar proverb renders a wet day desirable for a funeral :
" Happy is the corpse that the rain rains on."

The wakes of all ranks of people here are conducted pretty much on
the old Irish plan. The corpse is kept in for two nights during which
time the Irish cry is seldom interrupted.

The funerals are generally attended by crowds, summoned by the
bell of Ballymahon. Gravestones with crucifixes mark the respective
burial-places. There is also another kind of monument here, viz.
heaps of stones on the sides of the roads, marking the spot on which
untimely deaths have occurred. Some of these are inclosed and
planted with one or two ash-trees. — (pp. 346-350.)

Tracton Abbey, county Cork.

The great patron day is that of St. John, on 24th of June, on the
eve of which innumerable fires are lighted on every hill, in the streets
of every village, and at the meeting of every cross-road. On the
festive day itself, and the subsequent week, myriads of persons of all
ranks and ages flock to the holy well of St. Zonogue, where booths
and tents are erected, and wondrous cures announced to be performed
by this miraculous water.— (p. 472.)

Tintern, county Wexford.

St. Martin, whose day is kept on 11th November, is patron of the
parish. On that day numbers of people perform pilgrimages to a
weir dedicated to him ; and there is a fair or market held on that day
for which no patent has been granted.

The people . . . wear wisps of straw in their brogues ; call women

by their maiden names, and illegitimate children after their mother.

hey are addicted to superstitious practices, and believe in apparitions *

64 TRADITIONS OF THE MENTKA, OR ABORIGINES OF

some believe in a warning voice, which is said to be heard when any
of the Colclough family are near death. They always kill some
animal on the eve of St. Martin's day ; the very poor kill a cock or a
hen. They never spin wool or flax on the afternoon of Saturday, or
the eve of any holiday, and many will not yoke a plough after twelve
o'clock on Saturday.— (pp. 491-492.)

Tullaroauj county Kilkenny.

The family spirit of clanship, descending lineally, and collaterally
spreading itself, is particularly strong among the population of this

parish Among the tribes of Galway this feeling is powerfully

predominant, and in Scotland it is unnecessary to state that every
man bearing the same name regards himself as a kinsman to his laird
or chief. In Grace's county, TuUaroan, the feeling is not less strong
and fixed. The patriotism of this sentiment was condensed by the
compression of hostilities in the royal Milesian septs of Fitz Patrick,
who were placed close in their neighbourhood with every possible
convenience for frequent battles. The tales of these exploits are the
tales most dear to the descendants of the combatants engaged in these
encounters, and they cannot remember one single occasion when they
were worsted. — (p. 589, note.)

THE TRADITIONS OF THE MENTRA,* OR ABORIGINES
OF MALACCA AND THE ADJOINING STATES.

EFORE entering upon the subject of this paper, it would,
perhaps, be as well to explain the system upon which the
numerous native names occurring in it are spelt.

Shortly it may be stated that the consonants, with the
exception of some of those occurring in words borrowed from the

* Sansk.: "mantra," a prayer, and then a charm. These tribes are much
feared by the Malays owing to their supposed powers in the way of charms and
incantations, &c. The spittle of one tribe called " Kenaboi " is believed to have

MALACCA AND THE ADJOINING STATES. 65

Arabic (which are marked by . placed under the letters not used in
ordinary Malay words) are sounded as in English.

Final '* k " is only partially sounded, and the same sound is indi-
cated by " ' " succeeding a vowel.

" Ng," which is one letter in the native character, is always sounded
as in " singing," and iiever as in ^" anger"; the latter sound being
indicated by an additional " g," which always in such case follows the
" ng " in the native character.

" G " is always hard, as in " go "; never soft, as in " ginger."

The vowels are sounded as in Italian, ^ over them indicating the
long sound, but not invariably the syllable on which the chief em-
phasis rests, which is marked by ' over it, and if needed in addition
to the ^, but ordinarily the ^, where it occurs, suffices to mark the
emphatic syllable.

There is no mark over the ordinary short vowels, but the prosodial
mark '' over " e " (besides the ordinary short " e " which gives the
sound of " e " in " pen ") is used to mark what may be called the
indefinite vowel sound, a sound which closely resembles the " e " in
the French '' ce " and " le," and in the English " literal."

To enable the reader to more readily appreciate the position of the
tribes whose traditions are here given, a rough map of the Malay
peninsula is attached showing the states among which they are
scattered. [The map is not reproduced.]

The following traditions were communicated to me by Batin* Pa'
lnah,t one of the aboriginal chiefs, residing in the state of Johol. J

poisonous effects if trodden npon. I was gravely informed by a Malay that our
host, one of the chiefs of a tribe in the interior of Johor, used to walk round his
little hamlet at night in the jungle unarmed and send any inquisitive tigers
away by the mere force of his supernatural powers.

* Title of chiefs of aboriginal tribes, both on the mainland and on the Malacca
seas. Possibly derived from Ar.: "batin," hidden, occult, a suitable title for
those possessing the powers attributed to them.

f The father of Inah. But his original name was Koloi, which is, however,
still in use, as well as the later one. It is common for these people to be known
later in life as the father of so and so.

I The position of this state can be seen in the map, but there is not space to
show all the pettier states which once formed part of it but have since broken
away.

Vol. 6.— Part 1. f

66 TRADITIONS OF THE MENTRA, OR ABORIGINES OF

Tuhan Dibdwah (the Lord below) made the earth, and lives
beneath it ; it is supported by an iron staff sustained by crossbars.
Beneath these again is Tdnah* Nydyeh (land of Nyayek), which is
inhabited by a sort of " setan," f who have children, not born in the
ordinary way, but pulled out of the pit of the stomach.

They were visited by M'ertang, the first ^^ poyang^'X who brought
back this account of them.

Tuhan Dibdwah dwells beneath Tdnah Nydyeh, and by his power
supports all above him.

The earth was first peopled through M'ertang, the first Poyang,
and Belo his younger brother.

Their mother was Tdnah Sah'epal (a handful of earth) and their
father Ayer SatttiJc (a drop of water).

They came from Tanah B'angnn § in the sky, and returned to it,
taking with them a house from Hulu Kenabol, |] on the other side of
J'elebUjiF which flows into the Pahang.**

B'elo died, and when he was buried a mengkdrong f f came towards
the grave, and M'etang threw his pdrang JJ at it, and cut off his tail,
and the " mengkarong " ran away tail-less, and Belo thereupon came
to life again, left his grave, and returned to his house.

* " TAnah," both earth, soil, and land, country.

t Ar. : sheit&n, evil genii. Can this account be attributed to a corrupt version
of the Indian mythical Nagas in Patala (the infernal regions) which were visited
by Narada (one of the Rishis, and also a Prajapati), who might be represented by
Mertang in the next paragraph, but the latter's account of what he saw is less
flattering ?

X Generally this word, like " pftwang," may be regarded as the equivalent of
"medicine man." It also, like " moyang," which is doubtless connected with
it, is used in the sense of " ancestors."

§ Lit. the rising land. " Bento 'mbangun," or rising arch, is an expression for
the rainbow ; whether the expression in the text is a condensed form of this
must remain a matter of conjecture.

II One of the aboriginal tribes takes its name from this stream. (See map.)

f[ Said to mean " the swimming vapour that floats athwart the glen, puts
forth an arm and loiters slowly drawn."

** The largest river in the peninsula, flowing (through probably the largest
state) into the China Sea.

ft A small variety of lizard, also called " bengkarong."

XX Woodman's knife. A slight anachronism.

Malacca and the adjoining states. 61

When M'ertang took his house away with him to Tan ah Bangun,
a dog, the first of the species, appeared where the house had been,
and was prevented by M'ertang's power from attacking mankind.

Then B'elo had a dog at his house, and from this dog came the
tiger, which devours mankind and animals.

When M'ertang left the earth for Tdnah Bangun, he flew away
with his house in the air.

B'elo went to Tdnah Bangun by the sea on foot ; he was so tall
that the water only reached to his knees.

Originally the sky was very low, but B'elo raised it with his hands,
because he found it in the way of his pestle when he raised it to
pound his padi.*

M'ertang took his youngest sister to wife, and from them are
descended the Mentra.

B'elo married the other sister, but they had no offspring.

In course of time the descendants of M'ertang multiplied to such
an extent that he went to Tulian Dihdwah and represented the state
of things, which Tuhan Dihdwah remedied by turning half of man-
kind into trees.

In those days men did not die, but grew thin with the waning of
the moon, and waxed fat as she neared the full.

When their numbers had again increased to an alarming extent,
To' Entah,f the son of M'ertang, and the first Batin, brought the
matter to his father's notice.

The latter wished things to remain as they were, but B'elo said it
was better they should die like the banana, which leaves young shoots
behind it, and leave children behind them when they died : the matter
was submitted to Tuhan Dihdwah^ who decided in favour of B'elo's
view, so that since then men have died, leaving their children behind
them.

In the earliest times there used to be three suns — husband, wife,
and child — and there was no night, there being always one sun left in

* " Padi," the rice plant, and the grain, before it is pounded, after which it is
called " beras," when boiled it is called " nasi."

f " Entah," i.e. I don't know, which might have been reply of parent regarding
name before it was fixed, and so adopted as a joke.

f2

68 TRADITIONS OF THE MENTRA, OR ABORIGINES OF

the sky, if the others had set. In those days people slept as they
felt inclined, and there were no divisions of time.

After a long time To' Entah thought the heat too great, and
devised a plan for reducing it, in pursuance of which he went to the
moon, which then gave no light, and told her to call her husband
Btntang Tunang,* the evening star, and the stars their children, and
to put them into her mouth, but not to swallow them, and to await
his return. When she had done this, To' Entah went to the female
sun, and, by representing that the moon had swallowed her husband
and children, induced her to swallow completely her husband and
child, the other two suns. Having thus gained his end, To' Entah
returned to the moon, and told her she could release her husband and
children, which she did, flinging them out into the sky again.

As soon as she discovered the deception which had been practised
on her, the sole remaining sun waxed very wrath, and withdrew in
dudgeon to the other side of the heavens, declaring that when the
moon came her way she would devour her, a promise which she
carries out at the time of eclipses.f

It was from this time, this separation between the sun and the
moon, that the division between day and night, and the rule of the
moon and the stars over the latter took place.

Till the time of Bdtin To* Entah men used not to drink, no water

* " Bintang," star ; " tunang," magic. " Tunangan " means a betrothed person,
from " tunang," to betroth ; but I prefer the former meaning.

f The aborigines, as well as the Malays, seem to have borrowed from IndJa in
this as well as other points ; the Malay term is " matahari makan rahu'," or
•' brilan," ditto, i.e. sun or moon devoured by the dragon or beast: in Hindu
mythology " rahu " is a " Daitya " (Titan), who is supposed to seize the sun and
moon and swallow them, and so obscure their rays. The Malays also use
** Garhana," to denote eclipses, whether of sun, " matahari " (eye of day), or
" bulan," moon (from " graha," the seizer, one of the Indian epithets of Rahu).
So the aborigines of Johor speak of " matahari," or " bulan," " tangkak (Malay
' tangkap ') reman " (il = Fr, " gne "), i.e. sun or moon being caught by the beast.
The phrases are rough and elliptical, not strictly correct Malay ; literally they
would be rendered "the sun" or "moon eats" or "catches the dragon*' or
" beast"; the passive form of the verb, followed by the preposition preceding the
agent, being omitted ; properly it should run " matahari " or " bulan," " di makan
uleh rahu'," etc.

MALACCA AND THE ADJOINING STATES. 69

was to be had, and the sensation of thirst was unknown. It came
about in this way : One day To' Entah shot a monkey with a blow-
pipe,* and made a fire, and cooked and ate the monkey ; after which
he became sensible of a desire to imbibe something, and went about
in search of something to drink, but could find nothing, not even an
"a^ar"f (water-giving liane, or monkey-rope). The " a^ar " did
not produce water then. At last he came upon an old '^jelotong "J
stump, and through a hole in it heard the sound of something
trickling down below : he fastened a 7^otan mdnau § above outside, and
then let himself down into the hole by it till he reached what he
found to be flowing water, and there he slaked his thirst.

He made his way out again by the rotan^ and when leaving the
spot he saw a large white leldbi, or lahi-ldbi (a sort of fresh-water
turtle), issue from the hole, with a vast body of water, and begin
chasing him ; he ran for his life, and called to the elephants for help,
but they were driven away by the water. To' Entah then met a
tiger, whose help he begged, and the tiger attacked the head of the
Uldbi, but could do it no harm. To' Entah continued his flight till
he met a selddang, || whom he implored to come to his rescue, and
the selddang trampled on the leldbi, but to no purpose.

He next begged the aid of the rhinoceros, but with no better result,
and they had to fly before the leldbi.

* Usually about seven feet long.

f There are considerable numbers of these water-producing creepers; of a few
the water is rery good, delicious in fact ; of others, though not so pleasant, it is
quite drinkable; while some are only safe as long as spirits are abstained from.
Witness a painful case which occurred in South America a few years ago, where
a traveller suffered an agonizing death from drinking alcohol, in the shape of
whisky, shortly after a draught from one of these creepers, the alcohol having
solidified the sap of the creeper, which was probably one of the gutta -bearers.

X There are two or three varieties of this tree which is used medicinally, and
for its timber, and also produces a sap which is mixed with marketable kinds of
" gutta." (Alstonia eximia, Filet.)

§ "Rotan," Anglice, " rattan," from Malay, <'raut," to split, pare ; *'manau,"
the name of a variety from which excellent walking-canes are made.

II Wild ox of the peninsula, a large animal, short close hair ; several
specimens of heads and horns were exhibited in the Malay Court (Straits Settle-
ments) at the Colonial and Indian Exhibition in 1886,

70 TRADITIONS OF THE MENTRA, OR ABORIGINES OF

At last he had to apply for the intervention of the kanchil* (the
smallest of all the deer kind, not so large as a hare) : the kanchil
said, " What can small creatures like us do ? " To' fintah replied,
" I have asked all the others, and they have been able to do nothing."
Then the kanchil said, " Very well, we will try : get you to one side."
And he called together an army of kanchil, the whole of the race,
and said, " If we do not kill the leldbi we all perish, but if we kill
him, all is well."

Then they all jumped on to the leldbi, which was of great size, and
stamped on him with their tiny hoofs, till they had driven holes in his
head, and neck, and back, and killed him.

But in the meantime the body of water which had accompanied the
leldbi had increased to a vast extent, and formed what is now the sea.

After the destruction of the leldbi the kanchil asked To' Entah
what was to be his reward for the service he had performed ; on which
To' Entah replied that he would take the root of the keledek, f and
the kanchil could have the leaves for his share, and they have accord-
ingly ever since been the food of the kanchil.

From HuluJ Kenaboi To' Entah went to Pagar-ruyong § (in
Sumatra, seat of sovereign of former Malay empire of Menangkabau),
and his son To' T'erjeli|| came across again thence and settled in
J'glebu.

To' T'erjeli had eight sons — Bdtin Tungang G^gah,f who settled in
Kelang ;** Bdtin Changei, or Changgei Besijff who lived in J'elebu ;

* Smallest of the "Moschus Javanicus " genus ; the three kinds, taking them
in the order of size, " napoh," " pelanduk," and " kanchil," are all indiscrimi-
nately spoken of as " pelanduk " (" landuk," wiles), i.e. the wily one : they take
the place of the fox in Malayan fable.

f Convolvulus batatas (Faure), or batatas edulis chois (Filet).

X " Hulu," head, source.

§ " Pagar," fence ; " ruyong,*' hard part of the " nibong " palm (On cos
perma filamentosa, Blume).

II Grand, great (Ar. : jal?)

^ Strong-back.

♦* In the state of Salangor now (see map); Salangor grew out of it.

ft Iron nail. " Changei " is a long nail grown to a great length, as a sign of
being a leisured person, free from manual labour, both among Malays and
Chinese. According to a Johor legend this chief " was the first of all Batins

MALACCA AND THE ADJOINING STATES. 71

Bdtin Alam, • who settled in Johor ; Bdtin P'erwei, who went across
to Pagarruyong ; Bdtin Siam, who went to Siam ; Bdtin Minang, who
crossed to Menangkabau ; Bdtin Pahang, who settled in the country
of that name; Bdtin Stambul, who went to Stambul; and Bdtin
Raja, who ruled over Moar.

Penghulusf were first made by To' T'erjeli, who placed one at
Beranang, in Kelang, the To' Kelana Putra % at Sungei Hujong, §
To' Aki Saman in J'elebu, To' Mutan Jantan, || a woman, at Kwala,t
Muar** and her husband, Janhan Pahlawan Lela Perkasa, ft at Johol :
hence, to preserve the memory of the first female ruler, the Dato'
Penghulu of Johol always wears his hair long, down to the waist.

The To' Kelana Putra, of Sungei Hujong, established the states of
R'embau|J and Naning, §§ placing his sons over them.

and rulers, and he lived at Gunong Penyarong" (Penyaring) in Menangkabau.
By him a Raja was placed over Menangkabau, a Bandahara over Pahang, and at
a later period a Penyhulu over Hulu Pahang.— (Jowr^taZ Ind. Arch. vol. i. p. 326.)

* Alam, the world (Arabic).

t "Peng," personal prefix, and "hulu," head, a title enjoyed both by chiefs
of states and of villages.

X " Kelana," wandering ; " putra," prince (Sansk. : "putra," son).

§ Name of a state (now under a Resident). " Sungei," river ; '• hujong,"
point ; the reason of the name has not been ascertained.

II " To'," short for " Dato'," elder chief. " Mutan," contracted form of
" rambutan," a tree bearing a fruit (Nephelium lappaceum) covered with soft
spines or brittles, whence its name, from " rambut," hair ; " jantan," male ; the
tree, near which this " Dato'," lived in Johor, being male, and therefore unpro-
ductive, the fertile trees being always called female.

^ Mouth of a river where it joins the sea, or point of junction of a tributary
with the parent stream.

** Small state shown in the map lying between Malacca and the Muar river.

ft The regular title of the chiefs of Johor. " Jauhan" or " johan," a military
officer, perhaps corrupted from Pers., " jihan," used in combination to intensify
epithets, or perhaps merely to add sound; "pahlawan," from Pers., "pahlu-
wan," a bold man, warrior ; " lela," fencing ; " perkasa" (Sansk., " praka5a "),
mighty, valiant. The Malays string these titles and epithets together without
stint for the pettiest officials, in entire ignorance of their meaning.

XX A state lying north of Malacca, and west of Johol (see map). The name is
said by natives to be derived from the sound made by the fall of a gigantic
" m'erebau " tree (Intsia amboinensis), which was described by the words
" m'erebau r'embau," a sort of metathesis to which Malays are much addicted ;
" r'ebah " is to fall.

§§ This state, since 1833, has been part of Malacca territory. " Naning " is a

72 TRADITIONS OF THE MENTRA, OR ABORIGINES OF

Liikut* was also established by the To' Kelana. The Dato of Johol
made Terachi,f Gunong Pasir, J Gemencheh, § J'euipol, || and Ayer
Kuning.lF J'elei** was originally part of Johol, but afterwards
broke away.

After the death of To' Miitan Jantan, the succession passed to her
nephews, and has since been held by males, but always passing
through the female side, as in Naning. f f After To' Mutan Jantan
came To* Ular Bisa (the Ddto' of the poisonous snake), next To'
Maharaja Garang,JJ who was succeeded in turn by To' T'engah,§§ To*
Nari, III To' Bunchit (pot-belly), and the present PengliMu, To' flta.

kind of wasp-like bee, which stings badly; and the discovery on the first settle-
ment of the country of the nest of a white variety of this insect is said to have
given the name. This is, no doubt, mythical, all the early traditions being in
the colour white.

* There are several water-plants of this name of N. O. Lemnaceae, Sal-
viniaceae, and Marsilaceae (Filet). The river and district are in Sungei Hujong.
(See map.)

t I believe this is the name of a tree as yet unidentified.

X " Gunong," mountain ; " Pasir," sand. This state is in Hulu Muar (see
map), adjoining Rembau, while Terachi adjoins Sungei Hujong, but they are
too small to show separately.

§ Possibly from " gemunchi," an earthen vessel.

II The state takes its name from the iriver flowing through it, which is named
from a fish called " J'empol." (See map.)

f " Ayer," water ; « kuning,'* yellow ; the adjective always comes after the
noun in Malay, except in certain special cases.

** Name of a plant of which there are two or three varieties : " j'elei batu,'*
Job's tears (coix lacryma, Filet). It is also used medicinally (the root) in
infantine convulsions. Position of state is shown in map.

tt This practice prevails throughout the Menangkabau states of the peninsula,^
being brought over by their people from the parent country in Sumatra (where
it was probably imported from Southern India). It is not confined to the
question of the succession of chiefs, but is applied to all private property,

J J " Garang," fierce.

§§ "Tengah," middle, a common Malay name (frequently shortened to
" Ngah ").

nil From "Nari" or " Neri,'' the place where he resided. ("Niri" sund. is
given by Filet as Xylocarpus obovatus. Some of the Sumatran names resemble
the Javan.)

' i.e. All the states within the red boundary line in the map lying north of
Malacca, with Muar, Sungei Hujong, and J'olebu, which are all purely Sumatran
in orfgin, and since only eflFected by intercourse witU the local aborigines,

MALACCA AND THE ADJOINING STATES. 73

The first Raja was Salengkar Alam,* of Bukit Guntang Penyaring,
in Hulu Menangkabau. Penyaring, according to native ideas, is
derived from "guntang," the shaking of the "jaring" net used to
catch the "keluang" (flying-fox) for the feast at which Salengkar
Alam was proclaimed Raja.

The Batin Minang previously mentioned remained in the jungle.

The derivation of M'enangk'abau is likewise given, as follows :-—

" M'enang," to win," and *'k'erbau" (in the compound word often

sounded and sometimes written *'kabau"), buffalo, meaning, "the

buffaloes win," which is thus accounted for : — From a hole behind the

site of the new palace issued hundreds of buffaloes, the horns and

hoofs of their leader appearing to be of gold ; on observing this the

people chased him, but before they could catch him he and his herd

vanished back into their hole, and were never seen again ; the

buffaloes, thus winning in the race for the hole, gave the name to the

place.f

* " Lengkar," to coil : this would imply " the ruler of the world."
f The tradition found in the "Sejarah Malayu," Malay annals, and other
native writings, makes the first royal ruler descend from the mountain
Sagantang, or Saguntang Mahamiru, under the name of Sang Sap'erba, or Sang
p'erba, (i.e. first chief), claiming descent from Sekander, or Iskander Dulkernein
{i.e. Alexander, the two-horned possessor of East and West), Alexander the
Great. The reference to " Mahamiru," the Indian Olympus, clearly shows the
direction in which the origin of a portion at least of those traditions is to be
Bought, and this track has been followed in an interesting paper by Mr. W. E.
Maxwell, on " Aryan Mythology in Malay Traditions" (vol. xiii. Journal R.A.S.
new series, 1881), where he points out that "sagantang," or "saguntang," is
probably " Sughanda," one of the mountains surrounding " Meru." " Gandha-
madana" appears to be an epithet of the whole of that district. So the native
explanation of "guntang penyaring" (or "penyarong," as Mr. Maxwell found
in one MS., suggesting it as an error for " I'agarruyong," which I doubt), can-
not be accepted. Whether " penyaring " be a later native addition to "guntang"
in ignorance of its Indian origin, or a corruption of some Indian name, has yet
to be ascertained. The same view as to a possible Indian origin must be
advocated as to the name " Menangkabau," which is strengthened by the variety
in the way of sounding and spelling it, " Menangkerbau " being the correct form
to accord with the native legend, while " Minangkabu" and "Menangkabu" are
also to be met with. There are two other native derivations given to account for
the name " M'enangk'erbau " ; one of a fight between a buffalo and a tiger, in
which the fonner was victorious, pushing the latter over a precipice ; the other,
of a gigantic buffalo, which the Javanese put forward for the Malays to match,

74 TRADITIONS OF THE MENTHA, &0. AND ADJOINING STATES.

Khatib Malim SSleman,* the son of Salengkar Alam, came over to

Bukit Peraja,t in Hulu Jgmpol, with a " parang" (woodman's knife), a
" patil " (adze, or hatchet, according to the turn given to the blade), a
"pahat" (chisel), and a "kachip" (betel-nut clippers), in pursuit of
a beautiful princess, and after searching in vain for food he went to
sleep near an enormous bamboo, a fathom in diameter. During the
night the princess appeared and cooked him some food, and passed
the night with him, but disappeared at dawn.

The prince tried in vain to cut the bamboo, in which the princess
had told him he would find her, using in turn the " parang," " patil,"
and " pahat." Then he tried the " kachip " on the point of the
bamboo with success, after which he was able to split it downwards,
when the princess fell out, and he secured her, and she did not
disappear again : then she was conducted on horseback by many
followers with her husband to Bukit Peraja, where they both disap-
peared, but there they both live invisible to this day ; their horses in
full trappings are occasionally to be seen on certain favourable seasons.
If their aid is invoked with burning of " k'emnyan," J they will come
and ** bechara," § and then disappear. The princess was quite fair in
complexion, and her hair was white and seven fathoms in length.

All the different tribes of aborigines are said to be merely varieties
of the " Mentra," who also exist in the M'enangkabau country, but
the Batin suggested that they may have turned Malay (i.e. Muham-
madan). D. F. A. Harvey.

if they could : the latter, having no fit antagonist to bring to the struggle, had
recourse to stratagem, bringing into the arena a baby -buffalo ; but his horns
were tipped with sharp steel, and he had heen given a short supply of milk some
time before ; so that the moment he saw his huge opponent, he rushed underneath
him to search for milk, and, before the other could do anything, had inflicted
fatal wounds ; but the point of the story is not very apparent, as it would, what-
ever the termination of the fight, been "m'enang Jierbau."

* " Khatib," properly preacher in a mosque ; " Malim," master, teacher ;
" SSleman," the ordinary Malay form of the Arabic " Suleiman," i.e. Solomon.

t " Bukit," hill ; "peraja," "raja," king with personal prefix "pe," an un-
usual form.

X Styrax benzoin, commonly known as gum beniamin.

§ Deliberate over, discuss, try, decide.

15

BIETH CEREMONIES OF THE PRABHUS.

T the last meeting of the Bombay Anthropological Society,
Dr. Kirtikar read a very interesting paper on the birth
ceremonies observed among one section of the Hindoos :
He began by observing that his remarks were confined
to the Prabhu community of Bombay, to which he had the honour
to belong. "When it was apparent that the Hindoo lady was expecting
her first baby, her *' special " wishes or tastes were consulted, and she
was treated with great tenderness. Nothing that would frighten her
was allowed to approach her. The sight of a serpent or of a corpse
was avoided ; the news of a sudden and horrible death, or of a terrible
accident, was studiously kept away from her. She was not permitted
to be out of doors at dusk, lest the evil spirits hunting the peepul
might do her harm. She was presented with flowers and sweetmeats.
All the delicacies of the table, especially the various rich sweetmeats
so numerous among the Hindoos, were specially prepared for her.
About the fifth month, the muhurt ceremony was performed. It had
no religious significance. It was a gathering of the lady relatives of
the house. Sugar and flowers and new clothes were presented by the
visitors. The lady concerned and the visitors were presented with
sugar. The ceremonial was purely a social one. It clearly showed
that Hindoo ladies had their own sphere of independent action, and
that they were not the slaves foreigners painted them through sheer
want of knowledge. In some families the Sohola ceremony was
performed. It was a religious ceremony, in which Gunpati was in-
voked as the averter of evil and destroyer of all danger. Ganga
and Varuna were also worshipped to ensure peace and plenty.
Offerings of rice and ghee were made to the sacred fire. Supposing
the confinement natural, Dr. Kirtikar said, after the birth of the baby,
it was received in a bamboo tray, and honey was dropped into its

k

76 BIRTH CEREMONIES OP THE PRABHUS.

mouth. The Putravan ceremony was performed by the father of the
child on the first day, or reserved to the fifth day, when the Sashti-
pujan ceremony was due. The chief event of the Putravan ceremony
was the preparation of the birth-paper or horoscope, which was done
by the caste astrologers. The family priest was also in attendance on
the occasion. Friends, male and female, were invited and presented
with sugar and cocoa-nuts. The Sashtipujan ceremony includes the
worship of Jiwatee. Shasti or Sati was a goddess akin to the Roman
Parcae, or Fates, who the Hindoos believed wrote the fortune of the
new-born baby on its forehead on the fifth night after birth. Jiwatee
was the protecting goddess, and acted as a counteracting agent to the
mischievous propensities of Shasti, or Sati. On the twelfth day, the
father's sister proceeded to the house of the new-born babe to exercise
her right of naming the child. This Dr. Kirtikar mentioned as
another illustration of the authority the Hindoo woman exercises in
her household. The horoscope name was determined from the hour
of the birth, the moment of birth rather, and from the grahasy or
stars, by the astrologer, but the pet name was always given by the
aunt. If this right was infringed, the aunt had a just right to com-
plain. It was she who put the child into the cradle for the first
time, for up to that time the child lay by the mother's side. This
also was a ladies' ceremony strictly. About the twenty-first day the
mother worshipped a pail of water, which was equivalent to wor-
shipping the well, implying that from that time she was free to attend
to the linen of the child herself, washing it herself if necessary.

Mr. Sitaram Vashnu Sukhthanker rose to mention a few matters
which he thought had either escaped Surgeon Kirtikar, or had been
purposely omitted by him as being of small importance. In the first
place, he called attention to certain matters connected with the treat-
ment of the infant on its birth ; and, secondly, to the reading of the
Shanti Path and the Ram Baksha, every evening during the ten days
of confinement. A small quantity of ash being pulverised, a finger
mark of the same is applied to the head of the mother and to that of
the child, and the rest being tied in a piece of rag, is placed near the
head and under the bed of the lady. This reading of the Path con-
sists in repeating the name of God, and is intended as a prayer for

NOTES AND QUERIES. 77

the welfare of the mother and the child. The last point which he
would mention was the practice of placing a crowbar along the
threshold of the room of confinement, as a check against the crossing
of any evil spirit. This was owing, he believed, to a belief among
Hindoos that evil spirits always kept themselves aloof from iron, and
even now-a-days pieces of horseshoe could be seen nailed to the
bottom sills of doors of native houses. The bar is kept in situ for ten
days. On the eleventh day a preparation of milk, sugar and rice, is
prepared, and a small quantity of the same is placed near the spot
where the umbilical cord is buried, and the rest is partaken of by the
members of the family. On the same day the lady worships the sun,
as, owing to her being confined for the ten days in almost a dark
room, she could not see the sun, and the first time that the sun
appears to her after her confinement she considers it her duty to
offer prayer and thanksgivings.

NOTES AND QUERIES.

An Old-Frisian Tunereal-rite. — The following ancient custom,
being hallowed by tradition, and strictly observed still at present by
the people of Friesland, may deserve a corner among the Notes of the
Folk-Lore Journal:— As long as a corpse is still in a house, the
looking-glass is turned round, or covered, and the clock remains
stopped. H. K.

Man-in-the-Moon. — The idea conveyed to a Chinese mind by " the
man in the moon " may be gathered from the following account, given
by The Chinese Times, of one of the great festivals observed in the
Middle Kingdom: " The common people soon lose whatever knowledge
they may have possessed at one time of the origin of a festival, but the
account which was given me by a young Chinese scholar bears a strong
resemblance to some of the Buddhist tales of India. It was in the

?8' itOTES AND QUERIES.

olden times, he said, that an aged man, while trudging along a country
road, was accosted by a fairy, who, perceiving him to be a worthy
fellow, desired to translate him to the heavenly land. * Take,' he
said, * these two pills ; keep them until the fifteenth day of the
eighth month ; at a certain hour, if you look towards the southern
heavens, you will see a door appear. As soon as the door opens
swallow the two pills, and you will be changed into a genie.' And
in a moment he had disappeared. The old man in simple faith
pocketed the pills and returned to his home, where— alas I for the
frailty of man — he was not long able to keep the secret from his wife.
When the appointed day arrived, the husband having left the house,
the wife bethought herself of the pills and determined to try their
virtue. Looking towards the southern heavens, there surely was the
door as her husband had told her. As it slowly opened she swallowed
one of the pills, considerately leaving the second for her husband.
Forthwith the heavens opened and a stool descended to the earth,
and no sooner had the good lady seated herself than she was wafted
away into space. Shortly afterwards the husband returned much
distressed to find himself minus a wife and a pill too. There was
no help for it, so he did the best he could under the circumstances.
The heavens indeed had not opened and no door had appeared. But
he hastily swallowed the remaining pill and another stool descended
from the sky, and soon he was flying after his wife. But ere he
reached the gate of heaven the bolt had been drawn, and he was left
like a peri weeping at the confines of paradise. Touched at his
distress the guardian angel turned him into a genie, and gave him
the Kuang Han Kung, or ' Palace of Chilly Yastness,' in the moon
for a residence, where he still lives in dreary solitude. Meanwhile
his wife had entered the heavenly portal and been changed into a
female genie under the name of Chang 0. Once a year, on the
anniversary of their separation, she opens the door of heaven and
gladdens the heart of her wronged and suflfering husband with a
sight of his spouse. It is to join and support him in his transitory
bliss, and to drink to his health, says my scholarly friend, that mortals
carouse and become jovial at the mid-autumn festival. The reader
will notice that it is not a hare that is worshipped, but a man, or

irOTES AND QUilRlES. 79

genie, to whose form distance gives the outline of a hare. In spite
of the long ears which we see in those images sold in the streets, T'u
Erh Ye must not be considered a member of the animal pentalogy
which we discussed in these columns some weeks ago. The mid-
autumn festival is free both of animal worship and animal super-
stition."

Fairy Tales. — Children appear, as indeed they naturally should, to
be the soundest of all folk-lorists, for they show an instinctive pre-
ference for the oldest, and, mythologically speaking, the purest form of
the fairy-tale — the tale without a moral. Everybody knows that as soon
as the narrator of a nursery- story ** stoops to truth," and attempts to
" moralize his song," no natural and healthy-minded child, no child
who is worth his salt (and that is saying a good deal, for children
require very little salt), will have the song at any price. Its infancy,
in fact, is in sympathy with the infancy of the race, when morals (of
all sorts) were regarded as a strange an unintelligible excrescence
upon human life. Nothing, in fact, appears to me to mark the legiti-
mate and uncorrupted descent of a modern fairy-tale from a piece of
immemorial folk-lore more unmistakably than the fact of its tacitly
concluding, in the words of a lamented humorist, with an *' As for
the moral, it's what you please." In a recent interesting lecture, Mr.
Lang discussed the question whether one of the most famous, and
perhaps the most delightful, of our nursery stories was or was not
originally told for the moral's sake ; and whether, consequently, the
modern form beloved of every child, in which there is no moral, is or
is not to be regarded as a degenerate version. Now Mr. Lang, a
student of folk-lore comme il y en a peu^ has doubtless thoroughly
studied the genealogy of his " Puss in Boots," and if he is of opinion
(though I rather gather from his language that he is not) that the
oldest form of this particular story is the form with a moral, I should
hesitate, as an inexpert in such matters, to maintain the contrary.
But I should venture to maintain, as a general rule, that where any
folk-tale exists in two forms — a moralized and an unmoralized one — ■
the presumption of superior antiquity is strongly on the side of the
latter. In addition to the general presumption, it is much less easy
to comprehend the process by which a moral could drop out of a story

80 NOTICES AND NEWS.

in the course of its dispersion over the world than to comprehend how
the reverse of that process could take place. The latter phenomenon
is a mere incident of ethical growth : the former would have to be
accounted for by what is certainly the difficult hypothesis that some
races of lower civilisation have received the tradition of the particular
myth from a more ethically advanced people. Meanwhile, let us all
try and forgive Cruikshank for having re-written " Puss in Boots,"
because he considered that " it represented merely a series of success-
ful falsehoods!" I have never seen this moralized version, but I
should like to do so. " No, sir," replied Puss, *' these fields are not
the property of my master, the Marquis of Carabas — who indeed, to
be frank with you, for we should always speak the truth, is not a
marquis at all. But he is something much better than a nobleman :
he is a most excellent though penniless young man, and you would
do well to allow him to marry your daughter." I suppose it must be
something in that style. But I know that I should not have liked
that style so well as I did the other when I was a child, and I think
too well of the children of the present day to believe that their taste
would be different from mine. D. H. Traill. .

— In the English Illustrated Magazine for January.

NOTICES AND NEWS.

Mythy Ritual, and Religion, By Andrew Lang. London, 1887 (Long-
mans Green and Co.) 8vo. 2 vols. pp. xvi. 340 ; vii. 373.

At last we have a book which deals with some of the most im-
portant phases of mythology and folk-lore, and in no single instance
confuses the provinces and terminology of these sciences. How con-
siderable an advantage this is to the student only those who have long
felt the difficulties of a loose system of terminology can readily under-
stand. And there is no mistaking the comprehensive grasp which
this book takes of the subject, and which it imparts to its readers.

NOTICES AND NEWS. 81

Whether we differ or not from Mr. Lang*s conclusions, and Ms method
of workmanship, it is only right to note that these features of his book
render it one of the most important contributions to the history of
prehistoric man which has recently been published.

But on the whole we neither differ from Mr. Lang in his general
conclusions, nor in his method of workmanship.

Here and there it is probable that Mr. Lang may not have pushed
his evidence to its legitimate end: here and there we should have
wished for some more detail which was available for his use, but a
very careful examination of the whole book compels us to admit that
the position he takes up is impregnable. He disclaims the intention
of attempting, or of having obtained, a "key to all mythologies";
but there is little doubt that a very great deal has been done towards
this end. There are facts of human history which would account for
the remarkable parallel between the most widely distributed races in
matters of mythology and religion ; and by the critical examination of
ritual and its survival in folk-lore Mr. Lang has gone a long way
towards discovering what these facts might be. If he declines, doubt-
less for good reasons enough, to go further than the immediate con-
clusions to be drawn from his evidence, it is no reason why other
scholars should not take up the work where Mr. Lang leaves off.
Herein, indeed, lies the true strength of Mr. Lang's system. He will not
go beyond the line he has set himself for a boundary, and consequently
within this line he is absolutely sure of all his steps. The student
will at once see what a gain this is to the science, and we cannot
express our opinion in better terms than to recommend this book as a
model to the coming generation of folk-lore and anthropological
workers. If every one would take up a definite piece of work, perfect
that, and then let us register his results, we should rapidly progress in
knowledge. System in mapping out the true course of study and
research is as essential as it is in arranging the details.

It is unnecessary in these pages to explain what Mr, Lang's
method is. Most of our readers will remember his statement of it in
Custom and Myth, and the book before us is practically the carrying
out of it on an extended plan. He notes that in the myth, ritual, and
religion of advanced societies there are observances and beliefs which

Vol. 6.— Part 1 G

82 NOTICES AND NEWS.

are grotesque, cruel, and oftentimes hideous and revolting ; and
asking whence come these characteristics and why do they lurk along-
side of a more pure and highly cultured tone of thought, he appeals
to the lower races and ascertains that in the customs and beliefs of
savages there exist exact counterparts, but unaccompanied by any
high tone of thought. Then, applying his method to phenomena thus
ascertained, Mr. Lang suggests that the people possessed of a high
culture and retaining savage practices were once in a stage of devel-
opment similar to the races now extant who have never advanced to
a high culture, it is difficult to conceive how this argument is to be
met. Those who refer the savage practices preserved in some Greek
ritual or myth to a borrowing from Babylonian or Egyptian sources
do not really answer the question, for if it is got rid of so far as
regards the Greek, which we do not admit, we have still to ask it as
regards the Babylonian or Egyptian. And, of course, it becomes a
legitimate inquiry to consider why the Greek, highly cultured, with
magnificent art instincts and possessed of the most highly developed
philosophical mind, should borrow from Babylonian or any other
people practices and beliefs at complete variance with their own
ideas. Having inherited them from their ancestors it would take
whole generations of civilized thought to eradicate them ; but, not
possessing them, to unthinkingly or designedly borrow them is a
theory which will require much more conclusive arguments than have
hitherto been advanced before it can be accepted, and which by the
side of ;Mr. Lang's book seem absolutely inadequate to meet the
position.

Mr. Lang is always good in suggesting new branches of research
and throwing unexpected light upon old facts by a new reading of
them. His remarks upon the songs of incantation among savages
(i. 101 ), and their connection with the rhyming formulae so often met
with in mdrchen, is a case in point ; and we venture to think that they
are but the preface to a very considerable and interesting inquiry.
Another instance is afforded by his explanation of that curious custom,
the couvade (ii. 22S). On some matters we do not think Mr. Lang
quite so correct, as, for instance, the very incidental way in which
he connects property and rank with some of the customs he is de-

NOTICES AND NEWS. 83

scribing. We fancy that lie does not appreciate the labours of the late
Mr. Lewis Morgan, and on points that Mr. Morgan has certainly
much to tell us Mr. Lang is, in our opinion, deiSeient. But it is in
the marvellously adroit use to which he puts his discoveries in local
observances that Mr. Lang is really at his best. No one before him
has seen that while at Athens or Sparta the worship of the gods would
be attended by ceremonies which were more in keeping with the most
advanced Greek life the lesser towns would use their own ceremonial,
which, like the examples of Ombi and Tentyra, afford evidence of the
old savage stage of culture. Mr. Lang does not often refer to Eoman
history, but if he had done so in this respect he would have found
that local ritual and practices among the Eoman s reveal a similar
state of things.

Where everything is so well done, and where we agree so com-
pletely as we do with Mr. Lang, it may seem almost trivial to note
smal'l blemishes, but we must confess to a frequent feeling of irritation
that in so distinctively a scientific book expressions belonging to the
humorous side of Mr. Lang's many-sided nature constantly crop up.
This may be, perhaps, a fault of our's rather than of Mr. Lang's, but
we are content to record our protest on the simple ground that in the
hands of some imitator who would not be the literary artist that his
master is, the practice would be simply unbearable.

Totemism. By J. G. Frazer. Edinburgh, 1887 (A and C. Black)
8vo. pp. viii. 96.
Totemism is perhaps one of the most well-known features of savage
society as it has been made popular by the histories and fictions
dealing with the American Indians. The late Mr. McLennan dis-
covered that so far from being confined to one people or comitry there
was almost certain evidence that it existed universally at certain
stages of human culture. Few inquirers have followed up the hints
conveyed by Mr. McLennan in his articles which appeared in the
Fortnightly Review, but first Mr. Lang, and now Mr. Frazer, recognise
the importance of the subject. In all inquiries into phenomena which
take a prominent place iu human history, it is pre-eminently necessary
to obtain a complete summary of the features which distinguish them
in various parts of the world, and we cannot conceive of any more

g2

84 NOTICES AND NEWS.

important work by antliropologists than the collection of such evidence.
Mr. Frazer has produced a model for other inquirers. He finds that
Totemisra has a religious side and a social side — of course not
distinguished bj those who practise the various totemistic rites — and
he groups his evidence under these two heads. To the well-known
features of totemism, descent from the totem, respect and worship
for it, &c., are now added several other particulars which help us to
realize that some of the least-explainable of savage rites and customs
may be referred to totemism. This is very important. Mr. Frazer
neither enlarges upon his theme nor develops any theories, but con-
tents himself with giving facts and ample references to authorities — a
piece of work which is as important to all anthropological students as
it is evidence of the ungrudging generosity of a true scholar who loves
his subject too well not to give it up to the world. Few better
specimens of conscientious work have come within our notice, and
although, following out the plan of his book, Mr. Frazer does not
grapple with the puzzle as to what is the origin of totemism, we shall be
much surprised if he has not actually hit upon the solution, and is pre-
paring the result of his examination for publication. Nobody dealing
with the various subjects which the history of man in pre-civilized
stages presents to the inquirer can do without this book, and the
folk-lorist will do well to study it before committing himself to the
theories of the mythological school.

It ia proposed to form a society in America for the study of Folk-
Lore, of which the principal object shall be to establish a Journal of a
scientific character, designed : — (1) For the collection of tlie fast-
vanishing remains of Folk-Lore in America, namely, — (a) Relics of
old English Folk-Lore (ballads, tales, superstitions, dialect, &c. ;)
(b) Lore of Negroes in the Southern States of the Union ; (c) Lore
of the Indian Tribes of North America (myths, tales, &c.) ; (^d) Lore
of French Canada, Mexico, &c. (2) For the study of the general
subject, and publication of the results of special students in this
department. Subscribers will please send their names to the Temporary
Secretary, William Wells Newell, 175, Brattle Street, Cambridge,
Mass. The name taken will probably be The American Folk-
Lobe SOCIBTY.

FOLK-TALES AND FOLK-LORE.

collected in and near washinqton, d.c.
By W. H. Babcock.

|HE work of traditional fancy in and about Washington
divides naturally into three branches : negro tradition,
children's tradition, and adult tradition. These of course
overlap each other, but not so as to cause any practical
inconvenience in writing of them.

The exclusively negro traditions consist of tales, games, and
hymns, with some superstitions and peculiar practices. A good part
of their folk-lore proper is of white derivation, or passes into that of
the white race. They also preserve some songs which are unmistake-
ably of English ballad origin, though not as yet discovered among
white children. But the subdivision, as a whole, is very well marked,
its roots being in the African nature, not the European. I have made
only one or two slight incursions into this field, which I reserve for
future effort.

Fragments of the second class have appeared in Lippincott" s
Magazine and elsewhere ; but I expect shortly to make a more full
and systematic representation in the Anthropologist of this city. I
have been able to collect about a hundred games, involving some lite-
rary or fanciful element, without going even into our suburbs. No
doubt there are many ears left for the gleaner.

The adult traditions take one farther afield, the wonder- tales in
particular being scattered at irregular distances up or down the river.
Each belongs to a place, and may be considered as an attempted
explanation of something unusual also belonging thereto. I will
begin with them.

Vol. G. — Paut 2. h

86 POLK-TALES AND FOLK-LORE.

The Spectral Drummer Boy.

Three miles above Georgetown (now West Washington) the
Potomac in a narrow stream comes shattering through arid over a
mass of rocks, making a " rapid " rather than a cataract, which is
known as the Little Falls. The Virginia shore rises from the water's
edge in precipices of considerable height, generally wooded, here and
there indented by ravines, and at some points blasted out by quarry-
men. The Maryland shore is flat; at low water a labyrinth of rocks
and thickets, pools and devious waterways; in times of freshet a reach
of hidden obstructions where the water tears and boils and wears
great hollows with stone in stone. From the Chain Bridge, inaccu-
rately so called, you look down on the ceaseless rush and upflowering
against the piers. It is the very place for strange and musical noises,
and the fancies which should go with them ; and there, from time to
time, has verily been heard the phantom drum.

It seems that in one of the early British expeditions a boat-load of
soldiers attempted to cross the river, where the water widens about a
quarter of a mile below the falls. Near the Maryland shore they
were upset, and a drummer boy who was with them went down, and
never rose again. But his music did not cease. He played one tune
down below, and that usually in token of coming death. My first
informants had heard the sound more than once when out fishing,
and made all haste for the shore. But they knew of a less fortunate
result of the warning. A certain river man, growing tired of the
endless repetition of notes in the same order, turned on his unseen
borer, demanding with a curse, " Can't you play anything but that ? "
My narrator added with all solemnity, " That man never reached the
shore alive."

The main items of the legend, with certain additions which I did
not get at first hand, were first made public by Mr. Charles Lanneau
in one of his books, he having derived them from an old fisherman
who was dead when my inquiries began. I have since heard the tale,
with slight additions, from divers persons. The musician is heard by
those ashore as well as by those afloat ; occasionally he seems to be
ashore also; and finally there are those who believe him to have come

FOLK-TALES AND FOLK-LORE. 87

as a ghostly herald or accompaniment of war, and discountenance all
faith in his performances since 1865.

The Three Sisters.

About half a mile above the city limits there are three rocky islets.
Just below the last of these three rock-points ris§ out of water at low
tide. Some say that just here the sisters were drowned. One account
makes them Indian maidens out fishing ; another, white damsels
going to mill. The three islands, it used to be said, came up to
mark their resting-places ; but the popular credulity which can still
swallow and digest a drum-playing phantom is no longer equal to
dealing with such gymnastics on the part of great masses of stone.
Also one hears no longer of a certain dreaded whirlpool near that
group, which young swimmers once knew of. Old residents insist on
the actual death of three sisters by an overset boat; but the circum-
stances raise a strong presumption in favour of the theory that the
three neighbouring islands called for a metaphorical name, and the
name in turn called for some fancy work by way of justifying it.

The Devil's Jump.

Fifteen miles down the river the Piscataway joins it from the north
by a broad, shallow estuary, once navigable, now choked; most
probably by the uptilting of strata. The region about it was early
settled, the village of the above name appearing on maps of over
two hundred years ago. Near it Tinker's Branch, a tributary, flows
in. Following this beyond the deserted Chapel Hill, where white
men's graves are going as the red men's have gone before, you come
to a wild cluster of steep ravines, branching like the fingers of one's
hand, converging toward the south-eastward, and overgrown with
magnificent forestry. It is a spot sacred to Pan, or rather Satan,
for he took from here his twenty-mile leap to Port Tobacco over the
open country lying stretched before you; and moreover, according to
one account he is even yet to be dreaded hereabout by sinners late o'
nights, for he has not lost his agility. This curious fragment of a
tale and the local name, the Devil's Jump, have lasted for at least a

H 2

88 FOLK-TALES AND FOLK-LOKE.

generation, and spread over many miles. Beyond the rather savage
picturesqueness of the place, its secluded situation, and the chance
that Indian rites may once have taken place there, I know of nothing
to throw light on the matter.

The Pincushion Stone.

Crossing the river and going a very little downward, you would
come to what was formerly the Mount Vernon estate. Professor
Otis T. Mason, who formerly dwelt on a part of it, tells me that at
the crossing of two roads there formerly stood an upright landmark,
or what seemed to be one, which went by the above title. It was said
that a man had murdered his wife there because of a quarrel about a
pincushion ; and that in (rather illogical) consequence she lay in wait
at this point for benighted wayfarers, whom she delighted to stick
full of pins. A sceptic finally took up the stone and built it into his
barn by way of disproof; but unluckily the barn took fire and burned
down, a series of misfortunes followed, and in the end the hold of the
Pincushion Stone on popular credulity was stronger than ever.

The Treasure of Cacapan.

Cacapan creek is one of the minor affluents of the Potomac while
that river passes through the Alleghany ridges ; and one of the minor
folds of those ridges parallel with the creek is known as Cacapan
mountain. Walking over this beside a mountaineer some years ago,
I heard from him a local legend which sounded to me like something
fresh from the old world. I had asked him if there were any mines of
valuable metals thereabout. After some information of a common-
place kind, he added that as to gold and silver there was plenty of
them in the mountains as everybody knew ; and the place had been
foand. A lot of foreign men, who acted very queerly, and kept to
themselves, and who spoke a language which nobody about them
could understand, had settled along that mountain, and dug into it,
and found gold there. They worked at niglit mostly ; and at last left
suddenly, and covered the hole with a stone, and put a spell on it.
For a long time nobody could find the spot ; but a man out hunting

FOLK-TALES AND FOLK-LORE. 89

came on it in a thicket and tried to raise the stone, but failed. He
went for help, but could not lead them back to where it was. After-
ward a man looking for sheep or cattle discovered it ; but he could
not lift it either, and proved a bad pilot likewise. These men had
described it as marked with very strange letters. Now in that neigh-
bourhood there was a negro who pretended to that kind of magic
which is commonly supposed to belong to Vaudos or other heathen
rites, although most of those who practise it claim to be Christians.
He determined to set his black lore against that of the foreigners ;
and succeeded not only in finding the stone but in partly lifting it also.
Then there was a sudden rush of enemies whom he could not see, and
he felt blows falling all over him as he was fleeing headlong down the
mountain-side. Nobody has ever found the magically-anchored stone
since that day.

Ghost-stories are attached to various houses in Washington as in
other cities, but they are of recent date, or ordinary features, pre-
senting nothing, so far as I know, that would interest a student of
folk-lore. We are quite without any ghost-laying parsons, or any
faith in such ; and the services of our rather numerous scientific
societies have not as yet been called into requisition. Across Chesa-
peake bay, in Queen Anne county, Maryland, there is an unique tale,
of long standing, wherein a ghost appears by daylight, evidently from
a very hot place, makes a demand for certain moneys on behalf of his
children, and burns his finger-points into a fence-rail to attest the
verity of his presence. This rail, I am assured, was actually produced
in court as documentary evidence. But I am travelling beyond my
proper bounds.

Animal Lore.

Some elements of this are hardly less marvellous. Now and then
they take a narrative form, though of course not confined to any
places.

Of the mole it is said that he once had excellent eyes, but no tail.
The other animals jeered at him for this deficiency. Meeting a
creature, or being (of which I could get no more delnite account), he
bewailed his tailless condition. The ofPer was then made to him by

90 FOLK -TALES AND FOLK-LORE.

this one of preternatural power that he should give up his eyesight in
exchange for his tail. He accepted, and the mole goes blind, but
with a slim tail, to thisday.

In another narrative the mole is a young lady who was too proud to
be tolerated. So she wears fine clothes underground, and has no eyes
either for her own beauty or that of others.

The fore-paws of a mole cut off and hung around a child's neck are
considered an excellent assistance in teething.

The large rock-fish, or striped bass, are found to be unwholesome
at certain seasons. This is caused by their bad habit of feeding on
the copper-mines under the sea.

There are divers creatures of fabulous or exaggerated attributes
about our homes. Thus the ** wood-bitch" will attack man, leaping
upon him in the spring from some tree. Her bite is fatal. The
" ground-dog" keeps close to the earth, but can bark and bite, being
a degree less dangerous. Both of these must be salamanders by the
description I have of them. So, too, the ** scorpion," which is bright
coloured, and runs along fence-rails, not having much in common with
the diabolical wingless little dragon, which goes elsewhere more
properly by the same name. The "sassafras-worm'* has a face some-
what like an owl, feeds on the sassafras-tree, and stings severely.
The " corn-worm" I suppose to be some large and active grub which
devotes itself in like manner to the maize. It is dreaded by workers
in the field.

The "fire-tangler" is a caterpillar with a feathery parti-coloured
fan-like tail, very handsome and very virulent I have seen its work,
which was very effective. The "rearhorse" is the Carolina mantis,
one of our oddest insect figures. The " devil's saddle-horse *' is an
ugly predatory creature, not growing so large as the other, but bearing
a mark like a saddle on his back. Ihe *'blood-'n-'oven," or "blood-
nout," is the deep-voiced green batrachian elsewhere known as " bull-
frog." The "bull-bat" is the "night-hawk" of the north, a near
cousin of the English goat-sucker. " Chimney-bats" are swifts. The
" rain-crow " is the cuckoo, and a weather-prophet.

When it is ebb-tide the slits in a cat's eyes are horizontal ; flood-
tide, vertical.

FOLK-TALES AND FOLK-LORE. 91

When a sleeping dog " hunts in dreams," some one is coming from
the direction in which his nose points.

Hang up a dead snake, and it will rain to-morrow.

Kill a frog, and it will rain hard for three days.

A cock crowing at the door announces a visitor.

If he walks in, turns round and crows, he announces a death in the
family.

MOON-LORB.

Tlie moon lying on her back indicates rain.

The moon pointing to the south-east does likewise.

There will be no change in the weather until the moon changes.

Potatoes should be planted in the dark of the moon or they will
not thrive. This applies to seeds, in a less degree.

Fish will bite better in the change of the moon.

A spring should be cleaned only in a certain time of the moon.
Informant not sure which.

A child born at the full of the moon will be a boy.

Omens and Divinations.

If you open an umbrella in the house, the youngest person present
will die.

If you hang a coat or hat on the door-knob of a door or door-bell,
the youngest of the house will die.

It is unlucky to sweep the dirt out of the house after 12 a.m. That
is the time for funerals.

It is unlucky to go in at one door and out at another. (As life
does ?)

It is not wise to set a hen during a certain part of August. The
life of the world is at its lowest then.

On a journey, if you meet a woman, it is bad luck. If an old
woman, it is worse. If you speak to her, worst of all.

Take the combings of your hair, and burn them. If they burn
steadily for a long time, you will live long also. If the blaze flashes
up and dies out quickly, your life will do likewise.

A piece of paper is sometimes used instead.

92 FOLK-TALES AND FOLK-LORE.

If two people are about to wash their hands in the same water, they
must sign the cross over it, or they will quarrel.

If two persons going hand-in-hand meet an obstacle which divides
them, the one on the left will go to hell, the one on the right to
heaven. Another version substitutes " good luck " and *' bad luck "
for this impromptu day of judgment.

If you drop a pair of scissors, and one point sticks in the floor,
a visitor is foretold from the direction in which the other leg is
extended.

If you find a four-leaved clover, put it in your slipper. Look in
after a week, but not till then, and you will find a gold bracelet.

If you find a four-leaved clover, you will have good fortune.

To determine whether you are loved or not, strike a match. If it
goes out before it crumbles to pieces, yes ; if not, no.

Or, fold a rose-petal to form a bag. Knock it on your hand. If
it makes a loud noise, yes ; if not, no.

You must keep very quiet after a wedding as the bride passes out.
If you can hear a pin drop, that is good luck.

" Sneeze on Monday, sneeze for danger,
Sneeze on Tuesday, kiss a stranger,
Sneeze on Wednesday, expect a letter,
Sneeze on Thursday, expect something better,
Sneeze on Friday, joy and sorrow,
Sneeze on Saturday, joy to-morrow."

Luck in Birth.

" Monday for wealth,
Tuesday for health,
Wednesday the best day of all;
Thursday for losses,
Friday for crosses,
Saturday, no luck at all."

Infancy.
A child which has never seen its father possesses through life the
power of curing most diseases, especially whooping-cough. The
remedy is applied by blowing down the patient's throat.

FOLK-TALES AND FOLK-LORE. 93

An infant born with a caul has the gift of seeing spirits. The only
way to prevent this is to keep the caul carefully as long as he (or
she) lives, and not to let him (or her) ever see it.

A cradle must not be rocked while empty, or the child's death will
soon make it empty indeed.

A cradle must not be moved by two persons. Two would move the
child's coffin.

A child should not be laid on the table or measured, these acts
being ominous of death.

If a sick child smiles as though recognising some one, it has been
called, and will soon go to another world.

Baptism (by the mark of the cross) will make a child sleep better
thereafter.

Baptism (by the mark of the cross) is a cure for sickness.

An infant must be carried upstairs before it has ever gone down-
stairs. Otherwise it will keep going down all its life.

Charms.

For warts. — Touch the wart with a stick, looking over your
shoulder at the new moon. Then throw the stick away, and be
careful not to look at the moon or the stick again that night.

Take stones and smear them with blood from the wart. Throw
them away. Whoever steps on the stones will get the wart, and you
will lose it.

For freckles. — Count them, and throw an equal number of pebbles
in a paper. Whoever steps on the paper will get the freckles.

This list is by no means exhaustive, I presume. Indeed, it repre-
sents, more probably, but a very small part of what might be collected.
Some of the above sayings have currency mainly in certain classes of
adults, farm labourers, for. example, or nurses ; others are of recent
importation from remoter parts of the neighbouring states, and may
not stay with us permanently ; a few would rarely, if at all, be heard
except among the negroes or the children ; yet taking the past and

94 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

future into consideration they are hardly assignable to either of the
two corresponding classes. As a whole they are anything but homo-
geneous, having come trooping here from divers quarters of perhaps
three continents.

CLOUD-LAND IN FOLK-LORE AND IN

SCIENCE.

[A Lecture delivered before the Philosophical Institute of Edinburgh, Dec. 6th,
1887, by the Hon. Ealph Abercromby.]

I HE last time I had the honour of addressing an audience
in this hall it was for the purpose of explaining modern
developments of cloud-knowledge from a meteorological
point of view. To-night, I propose to cast a glance
backwards, so as to bring to your notice the manner in which people
in ancient times have looked at clouds, and the extraordinary influence
which the imagery they saw in cloud-forms had on their mental
development.

Two important facts connected with cloud-forms will greatly simplify
our task. In the first place, cloud-forms are essentially the same all
over the world, as I shall show you incidentally during this lecture ;
and, in the second place, though no two clouds are ever the same,
any more than two faces, still, all varieties of combinations are essen-
tially reducible to six or seven fundamental structures.

I think the best way will be to show you successively seven of the
fundamental structures of clouds, chiefly by means of photographs
taken by myself in various parts of the world. Then, when you see
the cloud on the screen, you will readily realise how the forms have
suggested ideas to savages, and how these ideas have grown into
mythology. I will next remark on the survivals of that attitude of

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 95

mind which are. still current in the names that are used by rustics to
denote certain forms of cloud, and then give the modern explanation
of the origin of each type of cloud-structure.

Finally we will consider the difference in the attitude of mind
induced by ancient and modern thought, and show the great superi-
ority of what we may call the scientific spirit to the frame of mind
that is influenced by poetry and by art.

Hairy Structure.

We will begin with that hairy or fibrous structure which is uni-
versally known as " cirrus," This is a form of cloud which unfor-
tunately it is almost impossible to photograph. The picture * now on
the screen is a rather heavy wisp of cirrus taken near London, in
which you see the fibrous structure of the end of the cloud. The
picture was taken at sunset, so that the cloud appears dark against a
bright background.

The next example is from a beautiful drawing by Mr. C. Ley, the
great authority on clouds, where you see two typical examples of the
commonest forms of cirrus. The upper wisps have often been called
" cirrus claws," from a fancied analogy to the claws of a bird, while
the lower mass, where a patch of cloud is drawn out into hairs, looks
something like a flattened centipede.

Now a glance at these pictures will explain at once how in an early
stage of civilisation people saw hairy monsters in the sky, and there
is no doubt that many mythological stories have grown out of or been
suggested by hairy cirrus.

There are numerous survivals of this attitude of mind in present
use; " mares'-tails " (Fig. 1, see next page), or the long wisps of
cirrus which often precede or accompany wind, are familiar to you all.
So also is ''goat's hair," to which we shall refer again, though here
it will suffice to mention that one of the monsters of Greek mytho-
logy was called " Chimaera," or the she-goat.

Other less known forms of cirrus are known as " sea-grass," " cats'

* This and many other allusions to illustrations refer to pictures shown at the
lecture, and not to examples given in this printed paper.

96 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

tails," and cocks'-plumes." The last two are of great importance as
they are the almost invariable precursors of tropical hurricanes.

The history of the word cirrus, which is now applied to hairy clouds,
affords an extraordinary illustration of the persistency of the same
ideas in men's minds in different ages. Cirrus was first used about
fifty years ago by Mr. Luke Howard, a Quaker, to whom any name
connected with heathen mythology was specially distasteful. Still,
when looking about for a word for this cloud structure, he selected the

Fig. 1. — Mares' Tails : a form of Cirms. From a Photograph
by Osti of Upsala.

Latin word cirrus or a curl of hair, little knowing that he was
reproducing exactly the same idea as suggested the Chimaera and
other mythological monsters.

Another form of cirrus takes rather the form of long lines than of
hairy wisps.

The example now before you is from the tropics, and here we see
a line of cirrus over the top of a fine rocky cumulus, while in this
picture yon see cirrus-stripes taken near Dover, which do not converge
because they are not seen end on.

CLOUD-LAND IN FOLK LORE AND IN SCIENCE. 97

The lines when long enough always appear to converge in perspective
towards some two points on the horizon exactly opposite to each other;
and numerous curious names have been given to this appearance of the
clouds. In England and Sweden the converging stripes are called
" Noah's ark," and several weather prognostics depend on whether
the ark turns its head to the wind, and whether the windows are open
or shut. What phase of cloud represents the windows I cannot say,
for I have never heard the expression myself applied to an actual
cloud, but it may have reference to the cross-barred or striated struc-
ture which cirrus-stripes so often exhibit.

In Rhineland a similar form of cirrus is called the '* sea ship," or
** Mary's ship," and in all cases the converging stripes appear to have
suggested the timbers of a ship tapering towards the bow and stern.

"We shall show presently the modern explanation of the origin of
cirrus ; that of cirrus-stripes, and reason why they sometimes lie across
the wind, and why they at other times turn their head to the wind is
far too complicated for a popular lecture. Suffice it say that we do
not now see fanciful forms in cirrus-stripes, but rather the product of
threads of vapour being condensed and drawn out by currents of air
20,000 feet above the earth ; and that we can often get useful
information respecting coming weather by noting the direction and
motion of these thin lines of hairy cloud.

Fleecy Structure.

There is another type of structure to which it is impossible to give
a better epithet than fleecy. We often see a lovely, bright cloud high
in the heavens that looks exactly like a sheep's fleece, and totally
unlike any other cloud-form. It is found all over the world. The
picture you now see was taken at Folkestone, while this heavier form
of the same cloud is from the " Doldrums " in the North Atlantic,
and this beautiful specimen (Fig. 2, see next page) is from near the
Falkland Islands.

I cannot give you any mythological or folk-lore story which refers
exactly to this kind of cloud, but I have no doubt that some of the
imagery of the Greek legends has been taken from this source. At the
present time, however, nearly every country uses the word fleecy, or some

98 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

term derived from a sheep to denote this structure. We often call it
** wool-pack," the Germans dub these cloudlets " schafsclien," while
the Italians talk of " El ciel pecorello," all of which contain the same
idea of something fleecy.

In another allied form we get a flock of cloudlets without a
characteristic fleecy look, and then there is the familiar appearance of
what is called " mackerel-sky " or ** mackerel-scales," and also the
less well-known forms, *'the salmon " and "the hake." I am sorry
that I cannot show a photograph or even a good drawing of these
clouds (as they are not common), and their forms are not easy to
delineate.

Fig. 2. — Fleecy Cloud, near Falkland Islands.

To those who know this kind of sky it is, however, easy to see how
the forms have suggested the idea of fishes to people who dealt much
in fish.

The explanation of the origin of fleecy clouds has not yet been alto-
gether discovered. There is, however, no doubt that they are formed
somehow by the action of two currents of air, moving either at different
speeds, or in different directions one above the other, on a thin sheet
of cloud that lies between them. Sand is often blown into ridges
transverse to the wind like waves of the sea, and we can reproduce
the structure of fleecy clouds in an extraordinary niannei* by making

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

99

the water in a bucket which contains a little very fine sand oscillate to
and fro. We cannot, however, suppose that air oscillates this way
backwards and forwards, though one current may easily flow over
another in pufifs or gusts. We also often see rising mist dragging
along a mountain side assume a very fleecy appearance, apparently
owing to the eiBfect of little eddies caused by friction along the ground.
Here is a very good example of a rising drifting mist taken by myself
in the Himalayas from an altitude of nearly ten thousand feet. You
see that the lowest and thinnest part of the mist is decidedly fleecy in
structure.

But whatever uncertainty there may be as to some of the conditions
under which fleecy clouds are developed, whenever we do see them we
do not think about flocks of sheep, or of who shepherds the herd, but
of the upper currents of the atmosphere, and of their varying speed
and direction, and of what circulation of the atmosphere will produce
the woolly structure.

Flat Structure.

I shall pass by with barest notice the flat thin layers or sheets of
cloud that are so often found in fine weather, and which are technically
known as stratus-clouds. Here is a typical example from London
(Fig. 3), and another one nearly from the Antipodes, at Ohinemotu in
New Zealand.

Fig. 3.— Flat Cloud, usually known as Stratus. Taken in London.

100 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

There is so little distinctive about this cloud-form that it scarcely
appears in folk-lore, though I believe that in Lancashire these flat
sheets of condensed vapour are still called *' the blanket of the sun."

We will therefore pass on to the most striking and important.

Rocky Structure.

In this form the summit of the cloud is always more or less rocky
or lumpy, but the varieties are innumerable. Meteorologists call the
whole class — cumulus.

Sometimes, as in this illustration from the Brazilian coast, you see
small detached clouds, each with its own rocky top above a flat base ;
while in this beautiful picture of Rio Janeiro you see a mountainous
mass of cloud rising out of the gloom below it. The third example I
have put on the screen is a rocky cloud in London, simply to show that
the form of cloud there is essentially the same as in South America.

There is no doubt that some mythical caves and mountains have
their origin in rocky clouds, but it is always difficult to separate these
legends from the purely folk-lore story of human incident.

Sometimes these threatening masses of rainy cloud are associated
with low hairy cloud, something like the form of cirrus we have called
" goat's-hair." Here is a typical illustration from a thunderstorm
in Borneo (Fig. 4), where you see the cloud on the top of the picture

Fig. 4.— Mountainous Cumulus, drawn out into a sort of " Goat's
hair" above, over u thunderstorm in Borneo.

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 101

combed out, as it were, into a hairy mass in front of the heavy cloud -
bank below.

I have no doubt that the old Norse idea of Thor's chariot being
drawn by goats had its origin in this phase of cloud building. Here
is an exact quotation from the story of Kungni in Theodwolf 's haust-
long, as given by Mr. Vigfuson.

" Theodwolp's Haustlong.

" The story oj Rungni. — Next I see how the terror of the giants
(Thor) visited the cave-dweller, Rungni, at Rockgarth, in a ring of
flame. The son of earth drove to the battle, and the moon's path
(heaven) thundered beneath him. The whole ether was on fire about
him, and the flat outstretched ground below him was beaten with the
hail. Yea, the earth was rent asunder as the goats drew the chariot-
god on to his tryst with Rungni."

So that where man in the myth-making and poetic epoch of
development speaks of Thor's chariot being drawn by goats the more
prosaic man of modern times notes the combing out of a cloud in
front of rocky looking masses, popularly known as ^* goats'-hair," as a
sign of impending rain.

Unfortunately we cannot explain this curious appearance, but it is
certain that it is due to the condensation of vapour under certain
conditions that we do not know at present.

In another form of rocky structure, the cloud takes the form of a
number of small heads, usually all in a line.

Here is a beautiful slide, from a sketch by Mr. Ley, of a type which
so frequently precedes thunderstorms that they are called " thunder-
heads " in many parts of the country.

There is no doubt that the hundred-headed monsters, and three-
headed dogs, which play so large a part in all mythologies, have their
mental origin in this form of rocky cloud. The idea of a cloud-form,
like heads, is perpetually cropping up.

We have already mentioned one cloud-name that contains the idea
of a head ; but we often see on the west coast a small detached, lumpy,
patch of cloud, usually above a heavy gust, which fishermen call the

Vol. 6.— Part 2. i

102 CLOUD-LAND IN FoLK-LORE AND IN SCIENCE.

** wind-gall," or " wind-dog." When the sun suits, and a little; frag-
ment of rainbow forms at the side of the cloud, the whole is called
a *' boar's head." I have no doubt that the little bit of shiny bow on
the side of the knobby cloud has suggested the idea of a boar's tusk.

In mythology and folk-lore all these phases of rocky structure are
naturally combined and confused, for they all occur together during
thunderstorms. The rocky cavernous masses of cloud, the small
heads of condensed vapour, and the hairy structure in front of ominous
gloom, are all combined in folk's minds, till cloudland is peopled with
hairy monsters and many-headed dragons.

Here is an extract from some Chinese historical records nearly
three hundred years ago : —

" A.D. 1605. A couple of dragons fought at Whampoa and tore
up a large tree, and demolished several tens of houses.

^'a.d. 1608,4th moon. A gyrating dragon was seen over the
decorated summit of a pagoda ; all around were clouds and fog, the
tail only of the dragon was visible ; in the space of eating a meal it
went away, leaving the marks of its claws on the pagoda."

These manifestly refer to the long narrow funnel, or tail-shaped
cloud, which constitutes the spout of a tornado or whirlwind.

Even in our own time the idea of monsters embracing the heavens
and fighting with the sun strikes many minds. The following extract is
from a charming book by a London barrister published about ten
years ago.* At page 46 we find the following; —

" October 4th, 1880. Wind E.S.E. At midday in long. 25° 1' W.
lat. 10° 32' N. ; distance made this day 152 miles. During the day
the wind came round till it was quite aft. The glass fell rather
suddenly — more than a tenth in a hw hours. In the evening there
was a wild appearance of the sky, slight squalls of wind and rain, and
signs of worse weather coming ; then followed a magnificent sunset,
ominous of a storm, and a calm for a while.

" So threatening was the appearance of the heavens to windward
that all hands stayed on deck to see what was coming. Right aft we
perceived an inky mass of cloud rising from the horizon. It had
huge rugged black streaks diverging from it in all directions like the

• From Knight's Cruize qf tJie Falcon, pp. 46-47.

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 103

claws or arms of some great monster crab or polypus. Bigger and
bigger the threatening mass swelled, and the evil-looking arms
stretched half round the horizon to the zenith, as if the monster was
about to enclose the whole world in its grasp — a wonderful and awful
appearance. Our sails flapped as we rolled in the calm ; we lowered
the mainsail, made all snug, and awaited. First, constant and vivid
sheet and forked lightning of a blue colour came out of the cloud, and
then down burst the squall on us, and such a squall. The cloud had
enveloped all the sky, had blotted out all the stars ; never have I
experienced so complete a darkness on the seas. The wind blew with
great fury ; and we could not turn our faces to the stinging rain, so
smartly it struck. "We scudded on before the heavy gusts."

The modern explanation of rocky cloud is very simple. Under
certain circumstances air seems to rise in columns, when it is chilled,
both by its own expansion and by its projection into the colder
regions of the atmosphere. At some height a temperature will be
reached when the vapour in the air is condensed. This level gives
the line of the flat base of the cloud, while the rocky summits are
formed by the air rushing up like the steam out of the funnel of a
locomotive. Rocky clouds are in fact the visible capital of an invisible
column of air.

The form and details depend on circumstances. On a fine day
evaporation produces a beautiful, quiet, and peaceable looking cloud,
while the rolling eddies in front of a thunderstorm produce wild-
looking masses of extraordinary shape, whose terrifying effect is
enhanced by their inky look and by the ominous calm which precede
an impending storm.

Here is a diagram to show the general idea of the origin of rocky
cloud where the dotted lines below indicate the position of the rising
air column under the rocky cloud.

Sometimes a column of rising air gets attenuated into a thread,
and when this condenses we get a hairy or fibrous cloud. This I
have endeavoured to show in the upper part of the diagram.

There are numerous forms of hairy structure which we cannot at
present explain, but they are all unquestionably only forms of con-
densed vapour drawn out into threads and fibres, as vfe so often see

12

104 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

dust blown out by the wind, or possibly by some electrical action
between the particles of ice or water-dust.

Pendulous, or Festooned Structure.

In another very marked type of structure the under surface of a cloud
is festooned downwards, as in the diagram now before you (Fig. 5),
which is from a sketch by Mr. Clouston of Orkney. Up there they
call this the "pocky," i.e. the pocket-cloud; while in Lancashire
these somewhat globular masses are known as " rain-balls." This is
because this cloud is almost the invariable precursor of a heavy
shower.

Fig. 5. — The Udders of the Cows of Indra Festooned Clouds.

The poets who wrote the Vedic hymns talk of the udders of the
cows of Indra, which drop richness on the earth ; and to show how
persistently the same idea is suggested by the same foiing Mr. C.
Ley has proposed the technical name of mammato-cumulus for this
shape of cloud.

The modem explanation of festooned clouds assumes that the
ascentional column of air which forms flat-based cumulus suddenly
fails, and that then the cloud begins to fall downwards.

Flat Lumpy Structure.

Lastly there is a cloud structure, intermediate between flat cloud
and rocky cloud, which is known to meteorologists as strato-cumulus.

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

105

Here is an example from the English Channel, and two beautiful
examples from near Teneriffe.

It is evident that the form is not very distinctive, but you see in one
of the last two pictures (Fig. 6) a striking appearance, which has
apparently impressed men's minds in all countries. When the sun
shines through the chinks of this kind of cloud we see a sheaf of diverg-
ing rays radiating from him. This is when he is above the horizon,
but in finer climates than our own we sometimes see a beautiful fan

Pig. 6. — The Ropes of Maui. Rays of light diverging from
the suD behind a cloud. Near Teneriffe.

of pink rays streaming up from below the horizon just after sunset or
before sunrise. These last are technically known as crepuscular or
twilight rays.

In this country the first of these kinds of rays, when the sun is
above the horizon, is universally known as *'the sun drawing water."
In Yorkshire, I believe, they call this appearance " the ship," from
a fancied resemblance to the shrouds and rigging of a ship; and when
looking at these rays I have heard a sailor say that " the sun was
setting up his back-stays."

In Denmark they talk of "Locke drawing water," which is a
distinct survival of some attribute of that strange god Locke in the
Eddas, who is alternately the betrayer and saviour of his brother Asas.

Eoth forms of rays are very common in CeyloUj where they are

106 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

known as "Buddha's rays"; while in the Harvey Islands, between
Fiji and Tahiti, they are called '* the ropes of Maui."

The following beautiful story of Maui, the great hero of the
Paciiic, is a typical specimen of a folk-lore story, where some of the
imagery has been suggested by appearances in the sky.

The Legend of Maui.

Maui was the great hero of the Pacific, and had already not only
discovered the secret of fire for the use of mortals, but had elevated
the sky above the earth : the sun, however, had a trick of setting
every now and then, so that it was impossible to get through any
work, even an oven of food could not be prepared and cooked before
the sun had set ; nor could an incantation to the gods be chaunted
through, ere the world was overtaken by darkness.

Now Ra, or the Sun, is a living creature and divine ; in form
resembling a man, and possessed of fearful energy. His golden locks
are displayed morning and evening to mankind. But Tatanga
advised her son not to have anything to do with Ra; as many had at
different times endeavoured to regulate his movements, and had all
signally failed. But the redoubtable Maui was not to be discouraged,
and resolved to capture the sun god Ra.

Maui now plaited six great ropes of strong cocoa-nut fibre, each of
four strands, and of a great length. He started off with his ropes to
the distant aperture through which the sun climbs up from Avaiki, or
the land of ghosts, into the heavens, and there laid a slip-noose for
him. Further on in the Sun's path a second trap was laid ; in fact
all the six ropes were placed at distant intervals along the accustomed
route of Ra.

Very early in the morning the unsuspecting Sun clambered up
from Avaiki to perform his usual journey through the heavens. Maui
was lying in wait near the first noose and exultingly pulled it ; but it
slipped down the Sun's body and only caught his feet. Maui ran
forward to look after the second noose, but that likewise slipped, though
luckily it closed round the Sun's knees ; the third caught him round
the hips ; the fourth round the waist ; the fifth under the arms.
Still the Sun went tearing on his path, scarcely heeding the con-
trivances of Maui, but happily for Maui's designs the sixth and last

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 107

of the nooses caught the Sun round the neck. Ra, or^ the Sun, now
terribly frightened, struggled hard for his liberty, but to no purpose.
For Maui pulled the rope so tight as almost to strangle the Sun, and
then fastened the end of his rope to a point of rock.

Ra, now nearly dead, confessed himself to be vanquished ; and,
fearing for his life, gladly agreed to the demand of Maui that he
should be in future a little more reasonable and deliberate in his move-
ments through the heavens so as to enable the inhabitants of this
world to get through their employments with ease.

The Sun god Ra was now allowed to proceed on his way ; but Maui
wisely declined to take off these ropes, wishing to keep Ra in constant
fear. These ropes may still be seen hanging from the Sun at dawn
and when he descends into the ocean at night. By the assistance of
the ropes he is gently let down into Avaiki, and in the morning
raised up out of the shades ; while the islanders still say when they
see rays of light diverging from the Sun, " Tena te taura a Maui ! "
" Behold the ropes of Maui. "

Such is the pretty story as given by Mr. W. W. Gill, in his
Myths and Songs of the South Pacific, and it would be impossible to
find a simpler instance of a nature folk-lore story, or tale to account
for the origin of the aspects of nature. Here we have the story in
a simple form, but Sir George Grey gives a variant of the same from
New Zealand in which all trace of nature origin is lost.

What we have to note here is that a climate where rays form nearly
every day is very different from that of Scotland, where the appearance
is uncommon. I wish I could have developed here in more detail the
relation of mythology to climate.

The modem explanation of diverging rays is very simple. They
are simply parallel rays of light, streaming through chinks between
the clouds, but appearing to converge from the effect of perspective.
When the sun is high, the rays appear bright against the dark under-
surface of the clouds, which are in shadow ; but when the sun is
below the horizon the rays are pink and the surrounding sky green.

Fog and Mist.
These need not detain us long, as they are too formless to attract
men's minds.

1 08 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

There is however a very pretty Bengalese tale to explain the origin
of mist, which is such a typical example of a folk-lore story in which
nature has furnished none of the imagery that I will now read it
to you.

The origin of mist is grounded on the following story.
• One fine summer's morning Matsaganda, the daughter of Whebur
Raja, was tripping along the bank of a beautiful silvery lake, clear as
crystal. As she sped along she admired the brightness of the
scenery, and the flitting of the beautiful plumaged waterfowl, scarcely
disturbed by her fairy feet. She was charmed with the mellow tints
of the morning dawn, and the light murmurs of the southern breeze.
Approaching day smiled in brightness, and happiness dwelt around.
As she was listlessly musing on these beauties, suddenly there
appeared before her a man of large and majestic appearance, and
richly clad. Taking her tapering hand in his, he thus spoke: "I
am Monassi Muni, lady ; thy loveliness has bound me your slave ; my
heart is gone and with it happiness, unless you smile on me." The
fair Matsaganda blushed and brightened at these words ; she hesitated
to reply, she was indeed silent. Muni waited in impatient ecstacy ; at
last he took her in his arms ; when breaking silence, she thus replied :
"If thou be a god, darken this sequestered spot of my father's
kingdom." Muni created mist.

People nowadays only look on fog or mist as the product of the
condensation of vapour in a calm atmosphere, and have no need to go
into the supernatural for the cause of so simple a phenomenon.

We have now finished our review of all the structures in cloudland
which concern us this evening ; we have seen the likeness to terrestrial
objects that many nations have found in the sky ; we have sketched
briefly the modern explanations of these same cloud-forms ; and we
will now conclude with a few remarks on the difference in the attitude
of mind induced by the ancient personification of every natural pheno-
menon, and the modern way of looking at the same thing.

We may notice that nature stories are of two kinds. The forms
of clouds or appearances in the sky have furnished the imagery or
suggested a simile in the first kind ; while the latter are simply tales

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 109

of human incident to account for a natural phenomenon on which the
form of the cloud has had no influence.

The legend of Maui, and all the fanciful cloud-names we have just
described, are examples of the first kind of tale, while the story of
Matsaganda is a typical specimen of the latter variety.

The images that people see in the sky depend on their attitude of
mind and on any exciting ideas that may be prevailing at the time.
For instance, before the siege of Jerusalem chariot-wheels were seen
in the sky. These of course were halos, which sometimes form very
curious and complex circles near the sun.

When the Turks were driven from the gates of Vienna there was
observed in the sky a crescent reversed, with a sword through the
centre. This was evidently the fragment of the halo whose centre is
directly over the observer, which was only bright enough to show just
above the sun, with a so-called " sun-pillar " or streak of white light
shooting upwards from the sun through the halo. The outside of the
halo would be downwards, and therefore look like a crescent reversed;
while the bright stripe of light would suggest a sword to fighting-
menv

Similarly the night before Culloden, King George, with two
courtiers, observed from Windsor battlements a cloud resembling a
thistle upside down, with the dim shadowy outline of a Scotchman,
with targe and claymore, falling backwards.

And now coming nearer the present time, to the 22nd of September
last, the St. Stephen^s Review of London published the illustration I
now show on the screen, together with the following letter : —

" Dear Sir, — I venture to enclose a rough sketch from nature of an
extraordinary appearance presented in the clouds this day — September
16, 1887 — between twelve and one o'clock, and to my mind it seemed
like the British lion suppressing the uncrowned Irish harp. The
harp vanished, and in its place came a clearly defined head of a man
with a beard under the paw of the lion, and behind was a crowned
female head. This wonderful appearance was clearly defined in white
clouds on grey Yours faithfully,

E. M. HUTTON.

Sept. 16, 1887. Luchie, North Berwick."

110 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

What kind of sky this would be I really cannot say, but it would
have been very interesting to have seen a photograph of the cloud-
forms. Most probably the sky was a shifting form of flat heavy
striated sky, while the recent Jubilee and prevailing excitement about
the Irish question suggested the similes to the observer's mind.

Here is a curious photograph of a cloud-form taken by myself near
Teneriffe, and reproduced most accurately by Mr. J. D. Cooper in
Fig. 7. When taking it 1 cannot say I was looking much at the

Fig. 7. — Clouds in the form of a one-eyed iiviny, liyuru.
From Teneriffe.

shape, but was waiting with my hand on the shutter-trigger to give
an instantaneous exposure to the plate when the sun was sufficiently
behind the cloud; but everybody who has seen the picture says at
once, — What a singular appearance of a flying figure I The ball of
the sun, just showing through the cloud, is the eye of the face which
is seen in profile; while some of the cloud to the right may be taken
either for wings or hair, according to fancy. Has not some similar
imagery suggested the idea of a one-eyed Thor, and of many other
one-eyed mythological characters ?

But now let us turn to the disastrous influence, which the attitude
of mind that personifies everything, has on human conduct and human
development.

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. Ill

So long as cloudland was peopled with terrible beings and horrible
monsters it necessarily followed that man was afraid of the creatures
of his own imagination.

If a man believes there is a being up in the clouds who throws
thunderbolts about, it is but natural that he should be afraid of that
being, just as he would be of some one stronger than himself who was
throwing stones in ordinary life.

These ideas would be intensified by familiarity with the productions
of poets and painters. The poet deals in heroics, and the essence of
his art is to embody and personify the manifestations of nature. The
painter lives by inspiring awe and exaggerating mental emotions. If
he paints a thunderbolt- thro wing man, the hero must be colossal and
above the strength of ordinary mortals ; while if he paints a storm at
sea the waves must be mountainous, the sky must be more ominous
than was ever seen in nalure, and the men's faces must show terror.

Aristophanes parodies the poetic attitude of mind in the following
passage from his play called " The Clouds " :

" Strepsiades. For this reason, then, they introduced into their
verses 'the dreadful impetuosity of the lightning-whirling clouds,'
and * the locks of the hundred-headed Typho,' and ' the hard-blowing
tempests,' and then 'aerial moist crooked-clawed birds floating in
the air.' "

And again :

*' Chorus. Eternal clouds I let us raise into open sight our dewy
clear-bright existence from the deep-sounding sea, our father, up to
the crests of the wooded hills, whence we look down over the
sacred land, nourishing its fruits, and over the rippling of the divine
rivers."

Now this is all poetic and very pretty, but the attitude of mind is
bad, for this way of looking at things will never brace man up to
conquering or utilizing the manifestations of nature.

Let us therefore turn to modern science and see what attitude of
mind is engendered by recent research.

Meteorologists now consider that all cloud- forms are the product of
the condensation of vapour-laden air under a very limited number of

112 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

ways, and that the fundamental cloud-structures which we have just
exhibited represent the result of these different conditions.

The varieties of cloud-form and the mixture of structures are of
course infinite, but still the delicate fibrous or hairy clouds, the lovely
white fleeces on the blue sky, the mountainous rocky masses, and the
curious drooping festoons of cloud, are all only the products of con-
densation under different circumstances.

The result of all modern research leads to the general conception
that we live below a sea of air mixed with watery vapour ; and that
the earth has a coating of that physical manifestation which is called
electricity. This atmosphere is in a state of perpetual eddying, and
occasionally some of this vaporous air is driven up into such cold high
regions that the water is condensed, and the resulting cloud torn
and rolled between conflicting currents. Sometimes the electrical
coating is so disturbed that equilibrium can only be attained by the
disruptive discharge of lightning.

Meteorologists have classified the different kinds of atmospheric
eddies; the names of cylones and anti-cyclones will be familiar to
you all; and it is found that every different kind of eddy has a
different cloud- structure associated with itself.

The motive power for all this is of course the general circulation of
the atmosphere, which may either develope great cyclones; small
thunderstorms which do not affect the barometer ; or that peculiar
long roll-like formation associated with what are called " line- thunder-
storms." *

Socrates and some other of the Greek philosophers seem to have
had a suspicion that thunderstorms were of an eddying nature, but
they arrived at this conclusion rather by guesswork than by observa-
tion. We know it for certain now, as the result of laborious obser-
vation on the surface and high-level winds which surround a thunder-
storm. For instance, Aristophanes, in the play we have before
quoted, introduces the following dialogue : —

" Strepsiades. Tell me, who is it that thunders ? This makes
me tremble.

* Full details of these processes are given in the Author's book, Weathery
International Scientific Series, No. 69.

CLOUD-LAND IN FOLK-LORE AND IN SCIENCE. 113

Socrates. These — the clouds — as they roll thunder.

Strepsiades. In what way, you all-daring man ?

Socrates. When they are full of water, and are compelled to be
borne along, being necessarily precipitated when full of rain, then
they fall heavily upon each other, and burst, and clap.

Strepsiades. Who is it that compels them to be borne along ?
Is it not Jupiter ?

Socrates. By no means, but setherial vortex.

Strepsiades. It had escaped my notice that Jupiter did not
exist, and that vortex now reigned in his stead. But you have
taught me nothing, as yet, concerning the clap and the thunder.'*

But poetry and art were too strong in ancient Athens for such
advanced ideas. Socrates was poisoned, and the artists reigned
supreme for 1500 years.

Then our present knowledge of cloud-form and structure can be
utilised to purposes of which the poets and painters never dreamt.
Vinez has shown how the lie of the stripes of hairy cloud called
*' cocks'-tails " show the position of the dreaded vortex of a hurricane;
and with this knowledge a sailor can not only save his ship from
danger, but sometimes even utilise the cyclone to help him on his
course. Mr. C. Ley has shown how the lie of similar cloud stripes
indicate the approach of an ordinary British gale.

When we see a waterspout in the distance we do not think of a
dragon and his tail, like the Chinese, but consider how to get out of its
path or to break it up by firing guns. The whirlwind on the western
prairies takes the specially intense form known as a tornado, and
there the ingenuity of the American nation is exercised in the con-
struction of tornado-proof houses.

But the research that has led to these important discoveries has
incidentally involved a process which powerfully alters the attitude
of mind induced by the personifying stage of mental development.

All research involves measurement. When a meteorologist sees an
ominous mass of thundery cloud, he not only notes the direction in
which the different layers are moving so as to gain some conception
of the kind of vertical eddy that is associated with the storm, but
he does more than this. He measures the height and thickness

114 CLOUD-LAND IN FOLK-LORE AND IN SCIENCE.

of the clouds, tries to calculate the electric jDotential necessary for
lightning, records the depth and weiglit of water precipitated by the
storm, and thereby learns tliat there are several distinct kinds of
whirling air that produce thunderstorms.

Contrast, therefore, ancient and modern thought. Our ancestors
saw in a thunderstorm the conflict between a many-headed, hairy
monster, with the sun, or with a being of superhuman strength and
attributes, throwing lightning and thunderbolts about. Such an
attitude of mind can only induce terror.

Now, when we see a thunderstorm we might observe a wind coming
from the W. overhead, while we were oppressed by a stuffy S.E.
breeze; and note a squall from the S.W. with a velocity of sixty miles
an hour just as the rain commenced. Then we might measure the
height of the lower base of the clouds and find it not more than five
thousand feet above the earth, while the rocky summits rise no less
than fifteen thousand feet above the ground, and the rain-gauge might
show that water to the depth of three inches fell out of these ten
thousand feet of cloud.

Fear and terror are unknown and almost inconceivable to a man
who looks at nature from this point of view.

But the moral effect of weighing and measuring is so great I
should like to give you another illustration.

Poets are fond of describing big waves ; they talk about mounting
on them up to the heavens and then descending to the depths.
Painters draw waves of impossible height and steepness, and the
influence of both the artist and the poet is to exaggerate any natural
fear at first seeing a big wave.

But if you stand on a ship's deck with a couple of chronographs
to measure the length and speed of the waves, you find that an
exceptionally big wave is only four hundred feet long from crest to
crest, and travelling at a rate of thirty- six miles an hour; while your
aneroid shows that the height from trough to crest is only forty feet.
Then, if you are mathematically inclined, you can calculate like our
distinguished countryman the late Professor Rankine that the curve
of wave shape is what is called a trochoid; that unless the crest
breaks, a ship can ride safely over the highest sea.

DOESET FOLK-LORE. 115

Under such circumstances any idea of fear vanishes and the
knowledge thus obtained can be utilized in designing ships that may
laugh at waves.

So that while the ancient frame of mind which personifies every-
thing leads to vague terrors and diverts the intellect into the path of
poetry and art, the modern frame of mind destroys all nervous fear of
supernatural beings — the bogies and bugbears of our own imagination
— and braces our minds up to conquer, to avoid,. or to utilize nature.

Modern science is not merely a catalogue of facts, but the means
of building up that attitude of mind which raises man to a higher
level instead of prostrating him before the creatures of his own
imagination.

DORSET FOLK-LORE.

R. HENRY J. MOULE, of Dorchester, has kindly sent me
the following " Jottings." I venture to append a few com-
ments thereon, pointing out, for the most part, where
parallel superstitions are recorded in the earlier publi-
cations of the Society. J. J. Foster.

He says : " We Dorset are not without our odd beliefs and queer
tales of past time. But most likely many of both are common to
us and other shires. I can but jot down what comes to mind, leaving
to others to pick and choose."

*' Pigeon feathers should never be used for beds. Folks die hard
on them."

[The old superstition that no one can die in a bed containing the
feathers of pigeons or game-fowl can scarcely be called local, says Mr.
Henderson in his Folh-Lore of the Northern Counties, p. 60. In
Yorkshire the same is said of cock's feathers. The Russians consider
the use of pigeon's feathers as sacrilegious, the dove being the emblem

116 DORSET FOLK-LORE.

of the Holy Spirit. It is, moreover, a Hindoo and a Maliomedan
custom to lay a dying man on the ground. Cf. also Gregor's Folk-
Lore of North-East of Scotland, p. 206; Mr. W. G. Black in Folk-
Lore Record, vol. iv. p. 94, quotes some curious feather-charms, and
their use around dishes and bowls set for the wandering dead to
drink from, amongst the Pueblo people in New Mexico, which seem
to have some connection with the subject.]

" Comfrey is a capital cure, but I don't know what for, or in what
form — a salve, I think. But you must mind to use the red-flowered
sort for men, the white for women."

[In Black's Folk- Medicine, pp. 108, et seq. will be found a great
deal of curious information pointing to a very wide-spread superstition
as to the use of red colours in sickness. Heucherus et Fabricias, De
Vegetalibus Magicis, Wittenberg, 1700, is quoted to show that red
flowers were given for disorders of the blood, and yellow for those of
the liver. When the son of Edward II. was sick of small-pox, the
bed-furniture, John of Gaddesden directed, should be red. The
Emperor Francis I. when suff'ering from the same disease was rolled
up in a scarlet cloth. So in Japan, when the children of the royal
house were attacked by small-pox, the beds and walls were covered
with red and the attendants clothed in scarlet. At the present day in
China red cloth is worn in the pockets. Ked is used liberally at the
death of a New Zealand chief. In the West of Scotland red flannel
is employed to ward off whooping-cough : and in Wales when the
corpse-candles burn white the doomed person is a woman, but if the
flame be red it is a man.]

" Fairies come down the chimney and do a deal of harm if you don't
stop them. The way to keep them out is to hang a bullock's heart in
the chimney."

[The use of the heart of animals and birds is a curious sub-division
of witchcraft ; and, to quote Henderson alone, in the Folk-Lore of the
Northern Counties will be found incantations connected with the hearts
of pigeons, horses, cows, hens, sheep, and pigs to counteract a witch,
and of a hare to toiment a faithless lover, &c.]

DORSET FOLK-LORE. 117

" The Dolmen on BlacMown is called the Hell-stone. Folks say
that the devil chucked it across from Portland — nine miles or so."

[It may not be out of place to observe that this interesting
megalithic monument has been lately "restored" by Mr. Manficld,
assisted by Mr. M. Tupper of *' Proverbial " celebrity, who have re-
arranged the stones (for there are seven in all, the largest being about
eight feet square, of very hard conglomerate), according to their own
sweet will !

Mr. Moule may have told us something about " The Devil's
Night-cap," or Agglestone (Saxon, Halig-stan = Holy-stone).

This is a block of ferruginous sandstone, nearly 17 feet high and
35 feet in diameter, computed to weigh some 400 tons. It stands
on a moor near Poole harbour ; and Dorset folk say that the devil,
being one day seated on the Needles, *' chucked " this stone at the
towers of Corfe Castle, but it fell short, and has remained on the
Purbeck heath to this day. Its name of " Night-cap," I may add, is
probably derived from its shape, viz. an inverted cone. It is figured
in Hutchins's Dorset.]

" Folks say that no man ever saw a * winter-borne ' break. It is
dry one day and running the next, but its first downpour was never
beheld. Many years ago watch was kept day and night for a fort-
night for the breaking of Winterborne Abbas stream. One night the
watchman on duty found that his pipe had gone out. * Bridehead-lodge
— he bean't 'bove hundred or two yard — can't do any harm to get
light there.' But in those three minutes the winter-borne broke
unseen."

[There are or were no less than seventeen villages in Dorset whose
names are compounds of Winterbourne.]

'' Folks seem to have an odd belief in good luck coming with
remnants of antiquity, judging from what a Dorchester antiquary
tells me, and has recorded in the Archaeologia. Some years ago
several metal objects were found buried in a Keltic earthwork.
Among them was a curious little grotesque bull, with a quaint tail
curled up, which makes it somewhat like a dog. My friend heard
that these things were in the hands of a certain old woman, and

Vol. 6.— Part 2. k

118 DORSET FOLK-LORE.

offered to buy them. * Ha'nt got 'em — used to't — but there — 'twer
loike this yer. My poor buoy^he wer turble bad, and he pined like
a'ter they wold things. And ther — I thought myself how thick brass
dog a noiil'd ower door 'd do en a power o' good.' And 'noiil'd
ower door ' it was found."

[This remarkable "find," which was made in Belbury Camp, near
Higher Lytchett, Poole, is fully described in Archaeologia, Yol. xlviii.
pp. 1-6, where the objects are figured. Mr. Franks was of opinion
that the ornamentation on the bull resembled Etruscan, but that the
article itself "was late-Celtic." Its use as recently as 1881 as a
prophylactic is surely an extremely interesting fact to students of
folk-lore.]

*' There stood by the cross His mother. Now there grew on
Calvary a green-leaved plant with flowers of deep azure blue, but the
buds were red. St. Mary's eyes were as blue as the flowers, but with
weeping her eyelids were as red as the buds. And as she wept the
tears fell on the leaves and spotted them. And spotted they have
been from generation to generation ever since, and the plant is grown
in cottage gardens, and its name is Mary's Tears. But books call it
Pulmonaria."

[We are reminded in Black's Folk-Medicine that blue is the sky
colour, the Druids' sacred colour, and the Virgin's colour ; but I find
no reference to this beautiful legend in the above-named work, where
one would expect to meet with it. Dorset, probably, does not possess
a monopoly of it, and doubtless members will be able to furnish other
examples.]

" Folks hold to the belief that St. Austin's Well, hard by Ceme
Abbas, still works wondrous cures. I have had a case told in all
detail while sketching the lovely spring."

Of course there are wishmg-wells everywhere, although few so
clear and full as that at Upwey. But in St. Catherine's Chapel, high
on a hill by Abbotsbury — one of the most interesting of fifteenth-
century buildings in these parts, by the way — in St. Catherine's are
wishing-holes. They are in the south doorway. You put your knee
in one hole and your hands in two others, and wish^

fOLK-LORE OF THE WESTERN SOMALI TRIBES. 119

[As Mr. Moule has alluded to Cerne Abbas, I wish he had told us
something of the remarkable Phallic superstition which attaches to
the Cerne Giant, counterparts of which are to be found in Brittany
and all over India to this day.]

NOTES ON THE FOLK-LORE AND SOME SOCIAL
CUSTOMS OF THE WESTERN SOMALI TRIBES.

By Captain J. S. King.

{Continued from vol. \.page 323.)

II. — Marriage Customs at Zayla.

HE town of Zayla (or Audal, as it is more usually called
locally) is inhabited by three classes: (1) The original
inhabitants of the town, who are called '' Rer Audal,"
(2) Eesa Somal, (3) Gadabtirsi Somal.
The Rer Audal are a community of half-castes, the offspring of
Arab settlers who have intermarried with Somdli, Habshi, or Dan-
kali women. They speak both Arabic and Somali, but generally
prefer the latter. Their marriage customs, which differ in many
respects from those of the surrounding tribes, are worthy of notice.

Girls are usually married at the age of fifteen or sixteen, and are
selected for their personal charms, such as they are.

When a man has fixed his choice on a girl he goes through the
ceremony of asking her in marriage from her father or nearest male
relative, to whom he presents ^5 in cash and about five pounds of
coffee-husks. The Kdzi and a number of the male relatives and
friends of both parties are present, and after a long and generally
very animated discussion the amount of dafa or dowry to be paid to

k2

120 FOLK-LORE OF THE WESTERN SOMALI TRIBES.

the girl's father is settled ; it is seldom less than $100, and some-
times amounts to $700 or $800.

These arrangements being concluded, the proposer is entitled (on
payment of $5 each time) to private interviews with his fiancee, to
enable him by a closer inspection to judge better of her personal
charms. But it frequently happens that the man squanders all his
money on these " interviews " before paying the dafa agreed upon.
The girl then (at her parents' instigation) breaks off the match, and
her father, when expostulated with, replies that he will not force his
daughter's inclinations.

Hence arise innumerable breach of promise of marriage suits, in
which the man is invariably the plaintiff.

I have known instances of a girl being betrothed to three or four
different men in about a year's time, the father receiving a certain
amount of dafa from each suitor. But I am now supposing that the
course of love has run smoothly, and the marriage takes place as
originally arranged.

Before all things it is necessary for the bridegroom to provide a
perfectly new '«mA, or hut, for the accommodation of his bride. If
the bridegroom is a popular man the erection of the hut costs him
little beyond the actual price of the materials used, as his friends
volunteer their services in constructing it. The bridegroom regales
them with coffee (or rather a concoction of coffee-husks) and tobacco
prepared for chewing. They sing merrily over their work ; and, as
they place the thatch on the roof, compose impromptu verses con-
taining witty and flattering allusions to the happy couple about to
occupy the hut. The bride's relatives supply coloured mats for lining
the inside of the hut, and also supply a few household utensils. The
bride always makes with her own hands a handsome coloured sleeping-
mat to cover the nuptial couch.

Dancing and singing, accompanied by hand-clapping in lieu of
musical instruments, is kept up at the bridegroom's house for about
a fortnight.

On the day fixed for the removal of the bride to her new home she
is escorted to it from her father's house by a large party of young
men and maidens, the latter dressed in their best clothes, and having

FOLK-LORE OF THE WESTERN SOMALI TRIBES. 121

their tightly-plaited and well-oiled hair tastefully decorated with
cowries, coloured beads, and flowers (when procurable). As the pro-
cession moves slowly through the streets the young men and maidens
dance in front of the bride, and make a deafening noise with their
singing and hand-clapping, while the married women express their
approval by a shrill, quavering noise from the back part of the
throat.

On reaching tbe bridegroom's house a low-caste man sacrifices a
goat or sheep on the threshold, and the bride steps over it as she
enters.

On the same day, about 4 p.m., the bridegroom, clad in handsome
silk garments, his head, clean shaved, bound up in a large silk
turban, repairs to a masjid^ where he is supposed to remain at his
devotions till about 7*30 p.m., when he is escorted by a number of
young men to his house, which the bride has previously entered. As
the bridegroom enters another goat is sacrificed, and he steps over it
in the same way as the bride.

The wedded couple now shut themselves up in the nuptial chamber,
which is sometimes an upper room with a rude ladder leading to it,
but more often a small dark room partitioned off from the rest of the
house. An elderly woman of low caste is generally shut up with them
for a sbort time. Dancing and singing continue in the " compound,"
while in the house itself assemble seven unmarried young men and
the same number of maidens (called manheis), friends of the bride
and bridegroom. When they hear any cries from the nuptial chamber
they commence singing and clapping their hands as loudly as pos-
sible. Over the seven couples of manheis a man entitled " Sheikhu-
1-Manheis," or " Sheikhu-sh-Shubdn," is nominated. He portions
off a girl to each young man, and performs a mock marriage between
them. Each girl is bound to obey without murmur any order which
her mock husband may give. He may say : "Give me a drink of
water," and she immediately fetches a vessel of water ; and if he be
lying down she raises him up in her arms, as though he were an
invalid, and puts the vessel to his lips. Another may order his bride
to give him tobacco to chew, upon which she grinds up some tobacco-

122 FOLK-LORE OF THE WESTERN SOMALI TRIBES.

leaf with wood-ashes, and mixing it in the palm of her hand, places it
in her lord's mouth. Then the Sheikhu-1-Manheis sings :

" 'Aroso ! Hobale ! Hobale! Kaimahi zabi aHa sa'at."

" Come ! 0 brides and bridegrooms this instant," and then gives
various absurd orders to each couple, such as, " Fetch a live fish from
the sea," or " Fetch a live lizard, a live flea," &c.

The couples start off in search of the articles which they have been
ordered to produce. If they return to the house without obtaining
the object of their search, they are put sitting on the ground, back to
back, and their arms tied tightly together ; they are then rolled over
from side to side, and water sprinkled over them.

This sort of amusement continues for about seven days, with varia-
tions. Sometimes the males and females exchange dresses — each
man becoming a woman, and each girl a man. The girls dress up
their partners, using padding to make the disguise as complete as
possible ; and then, assuming all the airs of husbands, they flog their
partners with horsewhips, and order them about in the same manner
as they themselves had been treated by the young men.

On the morning after the marriage, the husband on rising gives
his bride a present of from ten to twenty dollars, according to his
means. During the space of a week he remains with his espoused,
scarcely ever venturing out of the house, and rarely showing himself
even at the dancing which goes on in the compound.

When the seven days have expired, the bridegroom presents to the
** Sheikhu-1-Manheis " a dollar and a waist-cloth, and a dollar to each
of the young men. The bride gives a dollar to each of the girls.

III.— Marriage Customs of the Eesa and Gadaburbi Tribes

OP the Somal.

The marriage customs of the Eesa and Gadabtirsi differ in many
respects from those just described.

Girls are usually married between the ages of fifteen and twenty :
they are often chosen by men of a different tribe, in order to obtain

FOLK-LORE OF THE WESTERN SOMALI TRIBES 123

immunity from the blood-feud, or for some other political reasons ;
and in such cases the bride is rarely consulted. Love matches, how-
ever, are by no means uncommon : drawing water from the well and
tending cattle in the jungle afford opportunities for frequent tete-a-
teteS) often continued for some months without the knowledge of the
girl's relatives. Having made his choice, the man makes a formal
demand for the girl's hand in marriage from her father or nearest
male relative. If the offer be accepted, the proposer gives his future
father-in-law two spears, a shield, a water-bottle (weisu), a prayer-
skin {musalla)j and a rosary {tasMh). The amount of dafa to be
given to the girl's father is then fixed : it varies from ten to a hundred
she-camels giving milk. If the man does not possess the required
number of camels or cattle, he proceeds to loot them from some sub-
tribe inferior to his own, or perhaps steals them from some of his own
relatives. .

Three months in the year, viz. Jumddu-1-Awwal, Jumadu-l-A^Air,
and Rajab (in Somali — Rajal Dehe, Rajal Dambe, and Saboh), being
considered inauspicious, no marriage ever takes place then. This
appears to be another remnant of Pagan superstition.

Before the marriage the bridegroom employs a fortune-teller to
read his fdl, or fortune, by means of the rosary — what particular day
and hour will be auspicious for the marriage, and whether he will
have good luck or the reverse in his married life.

The marriage formula is recited by a kddhi, a pilgrim (ffajji), or
any man with a little education. If none such be procurable, the
bridegroom simply cuts a branch from an acacia or any thorny tree,
and hangs it up in the nuptial gun (hut) provided by the bride's
relatives. He then fetches her from her father's hut, accompanied by
a crowd of young men and maidens dancing and singing. On reaching
the new hut, the bride holds a goat or sheep in the doorway, while
the bridegroom cuts its throat in the orthodox manner with his
jamhia (long knife). The bride dips her finger in the blood, smears
it on her forehead, and ties a strip of the goat's skin round one wrist ;
and then enters the guri, stepping over the blood. The bridegroom
follows her, also stepping over the blood, and is accompanied by some
of his nearest male relatives.

124 FOLK-LORE OP THE WESTERN SOMALI TRIBES.

The first act of the bridegroom on entering the hut is to take a
horsewhip {jedal) made entirely of leather, and with it inflict three
severe blows upon the fair person of his bride, with the view of taming
any lurking propensity to shrewishness.* His example is followed
by his male relatives, who by this act obtain ever afterwards peculiar
rights and power over the bride, which her husband dare not dispute.
If she cries out in the least, or even flinches under the chastisement,
she is ridiculed and despised by the village community.

All then leave the hut except the bride and bridegroom, and two of
the male relatives of the latter, whose duty it is to hold the girl down
while the husband performs the operation of defibulation with a knife,
her cries being drowned by four girls who dance and sing immediately
outside the hut.

The happy pair are then left to themselves, while dancing and
singing are kept up in the kraal for the greater part of the night.

In the morning the bride's female relations bring presents of milk,
and are accompanied by a young male child whose parents are living.
The child drinks some of the milk before any one else tastes it ; and
after him the bridegroom, if his parents are living ; but if one or both
of his parents are dead, and those of the bride living, she drinks after
the child. By doing this they believe that if the newly-married
woman bears a child the father will be alive at the time.

After an irregular marriage ceremony of this kind, if the woman
shows signs of approaching maternity, the husband takes a pearl or
bead of some kind from his wife's necklace, and travels in search of a
kddhi, to whom he presents the pearl, thus insuring the legitimacy of
the ofifspring.

The mother-in-law is never allowed to interfere in the domestic
affairs of her daughter ; and she dare not — without risk of a broken
head— enter the hut while her son-in-law is present.

If the wife dies, leaving unmarried sisters, the widower is bound to

* A similar custom seems to have prevailed among the ancient Muscovites.
Barclay, an early English traveller in Russia, speaking of the women of
the country says: — "They don't think their Husbands love them unless
they give them now and then reall Proofs of it, by giving them a good
Cudgelling."

THE TREASURE ON THE DRIM. 125

marry one of tliem ; and if the father refuses to give him another of
his daughters, the widower can claim a refund of the dafa which he
paid at the time of his marriage. It is also usual for a man to marry
his brother's relict.

While on the subject of matrimony, it may not be out of place
to mention a fact noticed by Darwin in his " Expression of the
Emotions," viz. that kissing is unknown throughout the Somali
country. Burton, too, in his book on Zanzibar, says : — *' Yet even
amongst the Somal, if you attempt to salute a woman — supposing
that you have the right — she will draw back in horror from the act
of incipient cannibalism." Still there is a word (dunhad) in their
language to express the word " kiss."

There are one or two other interesting Somali customs which I
should like to describe, but I fear they are too physiological for the
Folk-Lore Society.

THE TREASURE ON THE DRIM.

I HE following story was narrated by John Williams,
collier, of Tavern -y Banwen, near Neath, on the 26th
June last, to Mr. Llywarch Eeynolds, of Mei*thyr Tydfil,
Mr. David Lewis, barrister-at-law, and myself. It was
told in Welsh, and copious notes were taken on the spot by Mr. Lewis,
who afterwards read them over again to me. Mr. Lewis has also
kindly compared the following (which was written the next morning
from memory) with the notes in question, and corrected it by them.

There was a conjurer living at Ystradgynlais [a parish in Breck-
nockshire, at the top of the Swansea Valley] who had an iron hand ;
and there was a rumour that a lot of money was lying hid on the
Drim [a mountain on the south-eastern side of the valley]. This

126 THE TREASURE ON THE DRIM.

conjurer said, if he could get a man to abide with him on the Drim
the whole of a night lie would get the money. John Gethin was a
man of spirit, and he said he would abide with him. So the conjurer
took John up to the Drim ; and he took his conjuring books and a
bit of a candle. And he drew two rings like the figure of 8 ; and there
was John Gethin standing in one ring and the conjurer in the other
ring. And the conjurer told John that whatever came he was not to
be frightened, nor to step outside the ring. Then he lit his candle,
and busied himself with his books, and began to read. Then there
was a row ; and first of all a great fiery bull came at John Gethin
like a thunderbolt {fel ergyd ) ; but John stood that time, and the
bull vanished. Then there came a great wheel of fire like a fly-wheel,
rolling along towards John Gethin ; and John stepped aside to get
out of its way, and he stepped outside the ring. This broke the
charm. Then the devil {gwr drwg) got hold of John, and began to
take him off". But the conjurer caught him ; and there was the devil
pulling John Gethin on one side and the conjurer pulling him on
the other side. The devil had nearly got him away, when the con-
jurer said to the devil : — " Hold on ! Let me keep John Gethin
while this candle lasts." Then the devil let go John Gethin ; and
the conjurer blew out the candle, and gave it to John Gethin ; and
he took it home, and put it in a cool place. And he was very ill ;
and the candle kept on wasting, though it was not lighted. And
John Gethin never got better, but worse and worse, until he died ;
and when he died the candle was found to be all gone too. And
John Gethin's body vanished, so that they could not find it; and they
filled his coffin with clay, and buried it. This is true, because the
conjurer's books are there in a coffer in Waungynlais to this day.

I sent the foregoing to Mr. Howel Walters of Ystradgynlais, a
gentleman who is intimately acquainted with the history and legends
of the neighbourhood, and inquired whether he knew the tale. In
reply he was kind enough to send me the following as the version
current at Ystradgynlais. It differs in so many respects from the
story as told by John Williams that I give it in its entirety. Mr.
Walters assures me that it is firmly believed in the parish.

There was a conjurer living at Ystradgynlais the beginning of the

THE TREASURE ON THE DRIM. 127

present century, who had an iron hand ; and there is an old tradition
that a treasure is hidden at the Garngoch, the highest point of the
Drim mountain. The " Iron-hand " conjurer made the acquaintance
of one John Gething, a farmer's son, who lived at Werngynlais farm,
and gave him some books to study, with a view of teaching him the
black art. John is reported to have made great progress in a short
time; and, being a very courageous man, his teacher was able to per-
form in his presence many things which few mortals can withstand.
One day John Gething was working at the hay on his father's farm,
when two men appeared before him. John said to them, " Hei ! "
And one of the men said to him: " Well, is it for thee that thou hast
spoken ! Thou must come with us to the Garngoch to seek the
hidden treasure." John went, and on the way he found out that he
who spoke to him was his old teacher; but the other being disap-
peared, and John never saw him again. On arriving at Garngoch the
conjurer told John that he was not, on the peril of his life, to divulge
anything that he would see or hear that night on the top of Garngoch.
When night came on the conjurer opened his books, lit a candle, and
began to read, with strict injunctions to John not to be afraid of any-
thing he saw. While the conjuror read spirits appeared and sur-
rounded them with great noise ; and then great light shone on
Garngoch, and John saw three pots full of gold. Nothing more
happened that night ; but the conjurer gave John strict instructions
to meet him there another night which he named. When the
appointed night came John met him to time. The first thing done
by the conjurer this night, after giving John the same instructions as
on the previous night, and that he was not to be frightened, was to
make two rings joined like the figure 8. John stood in one ring and
the conjurer in the other, and neither of them was to step out of the
ring, or fear, at the risk of losing their lives or being carried away by
the devil! The conjurer lit his candle and began to read his books;
and the spirits appeared with great noise. Then came a fiery bull,
and ran at John Gething ; but John stood in the ring fearlessly, and
the bull and all the evil spirits vanished. The conjurer was very
pleased with John Gething's courage, and told him one night more
would be sufficient for them to fight against the spirits to secure all

128 THE TREASURE ON THE DRIM.

the hidden treasure and gold he had seen on the first night. The
conjurer, before leaving, told John on what night he was to meet him
again. On the third night the conjurer had brought more books, and
told John before he opened them that it was a matter of life or death
to him how he acted that night, that terrible things would appear, but
there would be no harm if he stood fearlessly, and did not move out
of the ring; but first he must have a drop of John's blood to give to
the devil to satisfy him before the spirits appeared, and John gave a
drop of his blood to the conjurer to give to the devil. The conjurer
then made two rings as before, lit his candle, and began to read his
books. The spirits came with greater noise than before, and sur-
rounded them, and a large wheel of fire came towards the ring in
which John Gethin stood, and John was so frightened that he
stepped out of the ring. The devil immediately took hold of him,
and was going to carry him away in such a terrible storm and heavy
rains as no one before witnessed in the district, but the conjurer
implored him not to kill John, as he had displayed such courage
before ; and there was a hard fight between the devil and the conjurer
for John's life, and the devil at last gave in, and permitted John to
live as long as the candle lasted which the conjurer had to read his
books, and the devil told them that neither of them should ever have
the hidden treasure, but a virgin not yet born would some day own
the same. The conjuror gave John Gething the candle, and told him
not to light it, but to keep it in a cool place. John did so, but the
candle wasted, though it was never lighted, and John Gething from
that night became ill, and woi*se and worse, until he died. The candle
also was found to have wasted completely at the time of his death.
During John's illness several doctors attended upon him, but no one
understood the cause of his sufferings or death, except a few persons
to whom he divulged what had transpired on the Garngoch. John
was buried at Ystradgynlais church. E. Sidney Hartland.

129

FOLK-LORE OF THE FEROE ISLANDS.

[Reprinted from Landt's Description of the Feroe Islandsy 1810.]

WEDDING-DRESS consists of a fine blue, and some-
times red jacket, called stakkur, somewhat short in the
body, with long round skirts formed into many small
folds or plaits. The sleeves, which reach to the wrists,
are ornamented with small black yelvet cuffs, and to the extremities
are sown broad lace ruffles, which are folded back on the cuffs.
Around the neck the bride wears a fine white handkerchief, with
broad lace at the edges. On the breast is fastened a large silver pin,
from which is suspended by one corner a square plate of the same
metal about four inches wide. This plate is furnished with a great
many projecting rings or hooks, from which hang abundance of silver
spangles that on the least motion glitter and make a rattling noise.
Around the middle is a girdle of red velvet, interspersed with silver
figures and fastened^ before with a silver buckle ; but one end of the
girdle hangs down over the skirts of the jacket. The hair is formed
into two braids, which are folded round the head, and above them are
placed a small roll or fillet ornamented with ribbons, either of different
colours or interwoven with gold and silver, which are entwined and
fastened to each other in a great many knots and figures to the height
of about two or three inches. To the back part of this fillet are
fastened four broad ribbons, often interwoven with gold and silver or
covered with various ornaments : of these four ribbons, each of which
is about eighteen inches in length, two are suffered to hang down the
back ; but the other two are drawn forwards and fastened in such a
manner as to hang down on the breast. (If the bride be a widow or
with child before marriage, she must wear below the fillet a cap of red
velvet or cloth, which stands somewhat upwards in ord^r to cover the

130 FOLK-LORE OF THE FEROE ISLANDS.

back part of her head, but without the ribbons that hang down on
the back and breast.)— (P. 280.)

Sometimes a young man in Feroe endeavours to gain the affection
of a young woman without communicating his intentions to any of his
friends ; but as soon as he obtains the young woman's consent he no
longer thinks concealment necessary. If he proves unfortunate in his
suit, has no means of access to the object of his love, or is unacquainted
with her parents, he employs the intervention of some respectable
person, who makes the proposal in his name. This confidential friend
waits upon the young woman and her parents, acquaints them with
the young man's intention, and receives their answer. If the offer be
rejected nothing more is to be done, and the suitor must direct his
views to some other quarter ; but if no objections are made by any of
the parties, the lover repairs a week after to the house of the young-
woman with his high hat on his head, and his wooing-staff in his
hand, as a signal of his errand. Persons of higher rank celebrate
their weddings at any period of the year they think proper; but the
common people marry only in the autumn, which is their slaughtering-
time. The bridegroom has two men, who are generally selected from the
most respectable of his friends, and whose duty is to accompany him
to and from church, and to dress and undress him. The bride has
also two bride-maidens, who dress her, and who, during the ceremony,
stand behind her and the bridegroom ; she has also two young men
called loyasvoynar, that is, leaders, who, each laying hold of an arm,
accompany her to the church, hand her into her pew, and when the
service is over attend her in the same manner back to the house
where the wedding is celebrated. The bridegroom first repairs to the
church, with all his male attendants walking in pairs ; and then the
bride, who, however, is preceded by a company of bride-girls (stoylar),
all neatly dressed and ornamented, who arrange themselves in a row
in the passage before the pew appropriated for her, where they remain
standing till she and her maids have passed them. During the cere-
mony a great many candles are placed on the altar; and when it is
ended, which is generally in the afternoon, the company return.
After the new-married pair have received a congratulatory kiss from
each of the guests, they all sit down to a dinner, which consists of

FOLK-LORE OF THE FEROE ISLANDS. 131

soup, made with beef, or lamb ; roast beef cr lamb, succeeded by rice-
soup, plum-tarts, and a kind of fritters without apples; and on such
occasions there is always a plentiful supply of brandy and ale, which
is handed about by cup-bearers. When the dinner is over, and a
thanksgiving hymn sung, the apartment is made ready for dancing.
The bride and bridegroom, with the whole company, form themselves
into a circle, and, joining hands, dance round in cadence, towards the
left side, to the sound of a nuptial song, which is sung by all the
dancers in full chorus. If the apartment is not large enough to admit
the whole company to make one circle, they form themselves into two
or more concentric circles.

When the evening has been spent in dancing, the cup-bearers enter,
and, giving a loud thump on one of the beams, summon the bride-
groom to bed for the first time : half-an-hour after they give a second
thump, and summon the bride to bed : this ceremony is repeated, and
aftei-wards the bridegroom is summoned to bed for the last time. The
bride is conducted first to bed, in which she lies down half undressed,
and on this occasion she sheds a few tears. The same ceremony is
observed in regard to the bridegroom, who however lies down without
dr(>pping any tears. When both are in bed a couple of psalms are
sung in most places, and the evening prayers read, after which the
company retire, and continue their dancing as long as they think
proper. Next morning the wedded pair receive in bed presents from
the guests, which generally amount to one or two crowns ; and a glass
of wine, or brandy is given to each person present. The whole of the
day is spent in feasting and dancing; but after dinner one of the most
ingenious of the guests brings in a rump of roast beef, part of the cow
killed for the wedding, the tail of which, adhering to it, is bent up-
wards and ornamented with ribbons; but the whole piece sometimes is
decorated with painted or gilt paper : it is introduced with a poetical
oration, the subject of which is a panegyric on the dish; and some-
times the fate and history of the cow is detailed in this speech. The
vessel containing the dish is placed at the upper end of the table,
where it is handed from the one to the other, each of the company,
if they choose, giving vent at the same time to some witty and

132 FOLK-LORE OF THE FEROE ISLANDS.

extempore effusion in verse, which either contains some trait of satire,
or is calculated to excite a roar of 1 aught er.~(Pp, 403-407.)

The people of Feroe have so-called hulde-folk, who reside in the
fields ; are of large stature, wear a grey dress, and on their
heads black hats. These beings possess large fat cows and sheep,
and also dogs ; which, though invisible, are sometimes, but very
seldom, seen by the inhabitants. They are fond of Christian women
as well as of children, and often carry the latter away, leaving their
own in their stead. Nikar is a supposed being which resides in the
fresh waters or lakes, drags people into them, and drowns them.
Niagruisar (hobgoblins) are small beings in the human form, with red
caps on their heads which bring good fortune to the place where they
have taken up their abode. Vattrar are good beings, which reside for
the most part in churchyards. Marra lie upon people when asleep,
and almost suffocate them ; but if they are able to pronounce the
name of Jesus they immediately betake themselves to flight; they
may be driven away also by keeping a knife in the house, and by
repeating certain words which I do not at present remember. In the
seventeenth century, when Debes wrote his Feroa Resarata, several
of the inhabitants had been carried away by these evil spirits, some
of whom never appeared, but the greater part of them were again
found, or returned home of their own accord. People may be carried
away in this manner either by these evil spirits or by Satan him-
self. In the course of the last century these islands were pretty free
from such terrible events, but not entirely ; for when I left Feroe
there was still living in Osteroe a man little more than forty years of
age, who, when a child about three years old, was carried away from
his father's house, without any one knowing whither, or in what
manner ; but after a search of two days the child was found asleep on
a rock, at the distance of about two miles from its home. This cir-
cumstance is confirmed by the testimony of many persons now living;
but it is not known what kind of a spirit could have carried this child
to such a distance from the place of its residence.

Witches sometimes think proper to ride on the backs of the cows,
which produce in them a disease called trolri. And when a cow has

FOLK-LORE OF THE FEROE ISLANDS. 133

calved various superstitious means are practised, by plucking the hair
from the tail, moving a light round the horns, or on the hoofs ; and
when the animal is milked for the first time a small wooden cross, a
knife, a white mussel-shell, and a nut or bean called quitnnuyra, must
be previously placed in the milking-pail. — (P. 401.)

As a cure for disorder of the heart, the people of Feroe drink the
water in which the upright fir-moss (lycopodium selagd) has been
boiled.

CiLve for " the stoned — A stone which has been voided by a
woman, pulverised and mixed with water, is considered as a cure for a
man, and vice versa.

The jaundice may be cured by drinking water in which an eagle's
claw has been steeped, and to eat the broth in which a yellow-legged
hen has been boiled. The sanitive quality is here ascribed to the
yellow legs,

Gyo^ a swelling and stiffness of the wrist, — To cure this the natives
employ certain superstitious practices, holding the diseased part over
hot ashes and repeating certain words.

Quroynt, violent pain or smarting. — This is cured by holding the
place of the body in which the pain is felt over a vessel or tub filled
with water, in which any piece of gold, handed down from father to
son in the family, such as money or rings, has been boiled : and the
diseased limb is covered with a cloth.

A disease consisting of small bladders which suddenly make their
appearance on the body may be cured by bathing them in a decoction
of ground liverwort {lichen caninus), pulled with gloves on either at
sunset or when the sun is below the horizon.

Olvar-eld is cured by fumigating the part with conferva, first dried
a little, and then placed on burning coals. — (Pp. 409-411.)

Vol. 6.— Part 2.

134

RAJA DONAN: A MALAY FAIRY-TALE.

N the Journal of the Straits Branch of the Royal Asiatic
Society Mr. W. E. Maxwell gives the following story,
never before printed, as taken down from the lips of Mir
Hassan, a Malay: —
Once upon a time, in the kingdom of Mandi Angin, there reigned
a certain King Raja Besar, whose wife was the Princess Lindongan
Bulan. He was blessed in every way that the gods bless mortals,
except in one respect, which was that he had no son and heir. By
constant prayers and the giving of alms, at length when the king had
reigned nearly eight years, there was a prospect of Raja Besar's
happiness being completed. All the astrologers were summoned to
tell whether the child would be male or female, and what was the lot
in store for it. The astrologers, having for a long time continued
their incantations, at length perceived that the expected child would
be a prince, and that he would be gifted with extraordinary qualities.
But the astrologers hated the king, and so they did not tell him the
truth, but told him that his child would be a prince who was fated to
be a curse to all who would come in contact with him.

Next day the king summoned an old astrologer who was both blind
and deaf and infirm to tell the destinies of the child. The old man
having pursued his divinations from sunset to sunrise, announced to
the king that his son would be a highly-gifted prince, and that under
him the kingdom would attain an unheard-of prosperity. ** This is
altogether different," said the Idng, " from the prognostication of the
former soothsayers." " I am blind and deaf and of failing memory,"
said the old man, ** but in all things that concern the prince your
highness may rely on what I say." At last, a terrible storm then
raging, the princess gave birth to a son. The infant disappeared into
the earth ; then he was vomited out again, seated on a cushion, and

RAJA DONAN. 135

with him a sword, a hen's egg, a swivel-gun, a flute, a piece of scented
wood for burning, and some incense. The king, influenced by the
opinion of the seven lying astrologers, directed that the child should
at once be put into a rickety old boat and set adrift on the river.
The princess wept on hearing what was to be the fate of her child,
and directed her maids to put into the boat a basket full of clothes
and another full of provisions for the child. This done, the boat was
cast off amid the roaring of cannons which the king had ordered to
be fired off for joy that evil had been averted from his kingdom.

The king's elder brother, Bandahara Tua, was living some distance
away, at the mouth of the river, and, hearing the cannons, he said,
'* Surely a prince has been born, and the king has believed the lying
astrologers and cast his son away." He prayed that God would send
his new-bom nephew to him, and, after waiting a day and a night on
the bank of the river, at last the little boat was wafted up to his very
steps. The Bandahara went into the cabin to seek his nephew, and
having found him he brought him on deck to take him to his house,
but found that while he was below the boat had floated into mid-
stream, and was being rapidly carried out to sea. Day and night for
a year the boat went on, and at the end of that time the little cast-
away, now able to talk, gave himself the name of Raja Donan. One
day the Bandahara, at the request of his nephew, who said he felt a
presentiment of approaching evil, climbed into the look-out place and
carefully scanned the horizon, and at length sighted a great fleet of
99 ships approaching them, whose masts were like a grove of cotton-
trees. Raja Donan now prepared for the worst, and put on the magic
garments which his mother had given him, and girded on the sword
which was supematurally produced at the time of his birth. The fleet
approached; it was that of Raja Chamar Lant, of Mundam Batu, who
was on board the " Biduri," the largest of all. On sighting the little
boat, Raja Chamar Lant ordered one of his galleys to be manned to
see who was on board the stranger. This huge boat, carrying 44
rowers, came alongside, and those on board it saw no one but a pretty
child, who said that he came " from the country of Mandi An gin,
from the rice-fields where there are no embankments, from the waters
where no fish are ever seen, a lonely place where the ape howls nightly,

l2

136 RAJA DONAN.

inhabited only by people who live on fern-shoots." The officers of
the galley said that tribute must be paid to his master, or the little
boat would be seized as a prize. Raja Donan said he did not refuse
to pay, but he should first ask the port-fire of his cannon and the
blade of his sword, and if they answered that he should pay there was
an end of the matter. With this answer the officer returned to his
master, who at once ordered his men to fire and blow the little craft to
pieces. For seven days and nights did the fleet keep up a terrible
shower of ball from cannon and musket, and at the end of that time
the order to cease firing was given. When the smoke cleared away,
there stood the little boat, brighter than ever, and quite unharmed.
Raja Chamar Lant was furious. He would show his men how to
shoot, and so he fired at Raja Donan's boat. But he did not harm it.
Raja Donan now fired his little brass swivel-gun which was thrown
out of the earth when he was born, and with the one shot he sunk the
whole 99 ships, leaving only the ** Biduri " afloat. His trusty craft bore
him alongside the survivor. With a. terrible shout he boarded it.
For three days and nights, single handed, he kept up the battle with
the warriors on board, and finally killed them all, the last being Raja
Chamar Lant.

The prince found in the cabin of the "Biduri" the younger sister of
Raja Chamar Lant, who prayed him that he would kill her. He,
however, soothed her with an account of his woes, and she agreed to
go into his boat and remain with him. Raja Donan brought his prahu
alongside with a wave of his turban, and, having got the princess into
it, he then stepped in and sank the " Biduri " Che Amborg, as the
princess was called, told Raja Donan that the reason she had left her
beautiful home was that Petukal, a powerful raja, had asked for her
in marriage, but her brother had taken her to sea to save her from
Petukal, who was even now pursuing them. Raja Donan now prayed
for a breeze that would bring them up to Petukal — a breeze '*so
strong as to be visible in a form resembling human shape, which
would lay prostrate the cattle feeding in the fields, and sweep away
the young cocoa-nuts growing in the court-yard." For seven days
and seven nights they ran before the wind that sprang up, and on
the eighth day, about noon, the fleet of Petukal, 99 ships in all, was

RAJA DONAN. 137

seen right ahead. Eaja Petukal, observing the new comer, sent off
his eighty-oared galley to make inquiries. Raja Donan answered
them as he had the officers of Raja Chamar Lant, and met their
demand for tribute in the same way. In the same way Raja Petukal
opened fire, and continued it for seven days and nights, at the end
of which time he ordered the firing to cease. So dense was the smoke
that it took three days to clear away, and then the little home of
Raja Donan was seen to be quite untouched. Raja Petukal, having,
like Raja Chamar Lant, fired some of his guns with his own hand,
had no better luck. Then Raja Donan with a single shot from his
gun sent the whole fleet, excepting the raja's vessel, to the bottom.
Raja Donan boarded this, and slew all his enemies except their chief:
with him he had a dreadful struggle. Once Raja Donan's sword
shivered in his hand when he made a thrust at Raja Petukal, and
before he could recover himself his opponent threw him overboard.
His prayer to be put back again on deck was answered; and in the
next struggle Raja Petukal was hurled into the sea, where he
perished.

Che Muda, a sister of Raja Petukal, was found in the cabin, and
went with Raja Donan aboard his boat. Guided by the princesses,
he sought the shores of the country in which resided the beautiful
Princess Ganda Iran. He played his magic flute, and, though he was
many miles away, his prayer was heard that the Princess Ganda Iran
should be able to hear his music. She was enraptured, and despatched
a kite to bear to the youth a cap made of beautiful flowers. The kite
carried his message, and placed the cap in the hands of Rajah Donan,
who in return sent three rings, one as a sign of betrothal, one to bind
the promise, and one as a sign that whatever was undertaken would
be successfully carried out, and a shawl as a sign of intimacy. When
the kite had safely delivered the prince's message, the beautiful
princess again despatched the bird with all kinds of sweetmeats, and
in return the prince sent some other presents, telling the kite that
they were setting out at once for the princess's palace.

By the prayer of Raja Donan all the troops of Raja Chamar Lant
and Raja Petukal were restored to life, and his little boat was turned
into a magnificent palace. He called all the restored warriors toge-

138 RAJA DON AN

ther, and, pntting chiefs over them, he set out on his journey on foot,
taking with him his sword and his magic flute. When on his way, a
certain princess, named Linggam Chahya, who resided in heaven, but
came down often to the earth to amuse herself, met and fell in love
with him, and sent her favourite bird to ask him to come to see her.
He pleaded another appointment, but promised to come within three
years, three months, and ten days. Disguised as a Semang, or wild
hill-man, with all the skin diseases and sores which disfigure those
people, he gained admittance to the Princess Ganda Iran. The raja,
her father, forced him to play his magic flute, which when the
princess heard she fell down, and was thought to be dead. Pre-
parations were made for her funeral, and the Semang was promised
her hand in marriage, and the sovereignty of the country if he
restored her to life. He played his magic flute, and when he saw her
coming back to life disappeared from the palace. The Semang could
not be found, but in their search the officers of the raja met a pretty
child by the road-side. Thoy brought him to the palace, where the
princess took a great fancy to him. The child suddenly changed one
day into Kaja Donan, a handsome young man, and the princess,
having heard who he was, was exceedingly happy. Kaja Piakas, who
had been affianced to the princess, being exceedingly jealous, on
losing her, went to his home and begged his sister that she would
help him to take revenge on the country of the Princess Ganda Iran.
Now the sister of Raja Piakas had power over all dragons, crocodiles,
and all beasts of the earth. These she summoned from all parts of
the world, and ordered them to invade the country of the princess who
had injured her brother. The reptiles and animals advanced, doing
immense mischief ; but at the prayer of Raja Donan the sea rushed
over the whole land and drowned all these creatures. Raja Piakas
then fitted out an expedition against his former friends, but he was
slain in single combat by Raja Donan. The magnanimous conqueror,
however, brought him back to life, and married him to the princess
Che Amborg.

Raja Donan now set off with his uncle and a large fleet to find his
old home in Mandi Angin. After a long voyage they arrived at the
well-known river, but found everything desolate, the palace gone, the

THE MARRIAGE CUSTOMS OP THE MOORS OP CEYLON. 139

cottages burnt. An old man told them that the king had been
dethroned years ago by seven lying astrologers, who were living like
rajas far up the river. Raja Donan found his parents occupying a
poor hut in a wood ; but, having slain the lying astrologers, he put
his parents on the throne again, and made Mandi Angin as pros-
perous and peaceful as it had ever been. Having done this, Raja
Donan sailed away to his kingdom, where he ever after dwelt in peace
and happiness. He was absent for a short time, however, when he
kept his word and visited the Princess Linggan Chahya in the
heavens.

THE MARRIAGE CUSTOMS OF THE
MOORS OF CEYLON.

T the meeting of the Royal Asiatic Society (Ceylon
Branch) Mr. Corbet read a paper upon " The Marriage
Customs of the Moors of Ceylon," which, he said, had
been written by Mr. Ahamadu Bawa, and which had been
communicated to them by the author's son, Mr. P. W. Bawa. The
paper commenced by remarl<ing, if the pun might be excused, that
matrimony amongst the Moors of Ceylon was merely a matter of
money, love and courtship playing no part as factors in the great
social institution. This fact was fully accounted for by the seclusion
and ignorance in which the girls were brought up, the religious
restrictions upon social intercourse between the sexes, and the total
subjection of the youths of the community to their parents and
guardians in all that related to matrimonial affairs. Among the
Moors overtures of marriage invariably originated with the relatives
of the prospective wife, the amount available as dowry and the caste
of the lady being important points to start with. As a rule, a girl

1 40 THE MARRIAGE CUSTOMS OP THE MOORS OF CEYLON.

was considered eligible for marriage at twelve, and a boy at sixteen ;
for at eighteen a girl was considered an old maid, and a bachelor at
twenty-five was a rara avis But, as a consequence of the dowry
system and the entire absence of anything like elopements or clandes-
tine marriages, there was necessarily a very large proportion of old
maids. If the intelligent men of the community would but reflect
on the consequences of the pernicious dowry system, and the daily
increasing misery its perpetration entails on the masses, they would
surely endeavour to reform it. Among the wealthy families early
marriages were the rule, and the matches were often made even before
the girls had reached their teens. In all cases where eligible
matchams, i.e. cousins or sons of mothers* brothers or fathers' sisters
were available preference was accorded to them — almost as a matter
of right. In the absence of any such, a young man of equal caste was
fixed on, and negociations with his relations commenced. The paper
then described these negociations, dwelling at length on the arrange-
ments entered into with regard to dowry, and then proceeding to tell
of all the feasts and ceremonies connected with a Moorish marriagn.
A deputation went to solicit Meera Lebbe as a husband of *' Aysha,
the daughter of Hassim Marikar, their dear friend and near relative."
Various panegyrics were passed, a rich feast followed, and the party
dispersed. From this time a periodical exchange of presents kept
the flame from dying out. There is yet another ceremony before the
marriage, viz. the payment of *' Seedanam," or dowry-money, which
is a function of importance, and takes place some months in advance
of the nuptials. The cash of the dowiy alone goes to the husband,
and enables him to meet the wedding expenses and to purchase the
bride's trousseau. On an auspicious day, after partaking of the usual
Patchoru Paniarairiy milk, rice, and cakes, a party of the bride's
immediate friends, to the number of about seventy, attended by the
family priest, or '' Lebbe," and a brother or cousin of the bride carrying
the seedanappanam of the sum agreed upon, with some betel-leaves
and a lot of other things, proceed to the young man's house, where
elaborate ceremonies are gone through. About ten days before the
day fixed for the wedding the invitations are issued. The bridegroom,
arrayed in his best and attended by a large party of friends, calls at

THE MARRIAGE CUSTOMS OF THE MOORS OF CEYLON. 141

every house of every Moor, high and low, within a radius of several
miles, and invites its inmates of both sexes by calling out in sten-
torian tones. On the wedding-day takes place the great feast at the
bridegroom's house, called Mapulle weetto pakel choru. By midday
all the invited guests from far and near have arrived and seated them-
selves on the floor, tailor fashion, shoulder to shoulder, according to
caste and condition. Water-basins are then passed round preparatory
to eating. After the repast the guests leave with the remark to the
effect '' I will go and come again." The men all gone, the fair sex
are entertained in a similar manner. In the afternoon a party goes
to the bride's house, where they are received with much cordiality, and
the bridegroom is presented with a ring. In the evening there is a
fresh assembly of friends to do honour to the bridegroom and accom-
pany him to the bride's, where the marriage-rites are to be solem-
nized. In the presentation of the santosam the immediate friends of
the bridegroom head the list with the highest sums — say fifty rupees
— and then smaller sums follow. Thus sometimes R.IOOO have been
collected in addition to rings of varying value presented by the rela-
tives. While this is going on the bridegroom is supposed to be at
his toilet, to the due performance of which a bath is essential. After
this the party proceed to the bride's house in great state, on the way
to which numerous ceremonies are gone through. At the house the
kaduttam or written record of the marriage is signed. The next
function is havin. The priest takes the bridegroom's right hand in
his own and repeats a formula in Arabic three times, asking if the
bridegroom is willing, to which of course he replies in the affirmative.
The priest with two witnesses then enters the bridal-chamber, and
similarly addresses the bride. After the conclusion of the ceremony
the bride is conducted to the bridal - chamber by her father or
brother, and the ceremony of tying the " tali" takes place, the "tali"
being clasped round the throat, and never removed during the lifetime
of the spouses. The " tali " being tied, the bridegroom is expected
to " clothe " his bride. This consists of placing a silk kambaya round
her waist. All this time the bride neither sees nor hears; and
after the ceremony the bridegroom, sitting on the bed near by, has
his first look at his future life-partner. The position is embarrassing,

142 NOTES AND QUEKIES.

as all eyes are fixed upon him. More feasting follows, and it is not till
two o'clock in the morning that the bridegroom retires to the bridal-
chamber for the night. Early next morning the married sisters and
female cousins or nearest female relative of the bridegroom visit the
bridal-chamber, and prepare its inmates for the bath, to which they
are conducted under a white canopy, and, sitting side by side, are
bathed. Then the newly-married couple feed each other. At night
the bridegroom's family are invited to dinner at the bride's house, and
the next night she and her family are similarly entertained at the
bridegroom's. From this time feasts at intervals take place at the
houses of the mutual friends over a period of some months, the happy
couple living in Beena at least until the first child is born ; but if a
part of the house has been given in dowry, the best room is appro-
priated to them.

NOTES AND QUERIES.

Terms used in Talking to Domestic Animals. — In controlling
the movements of domestic animals by the voice, besides words of
ordinary import, man uses a variety of peculiar terms, calls, and inar-
ticulate sounds —not to include whistling — which vary in different
localities. In driving yoked cattle and harnessed horses teamsters cry
" get up," " click click " (tongue against teeth), " gee," " haw,"
" whoa," " whoosh," " back," etc., in English-speaking countries ;
" arre," *' arri," " jiih," " gio," etc., in European countries.

In the United States *' gee" directs the animals away from the
driver, hence to the right, but in England the same term has the
opposite effect, because the driver walks on the right-hand side of his
team. In Virginia mule-drivers gee the animals with the cry *' hep-
yee-ee-a"; in Norfolk, England, " whoosh-wo " ; in France, "hue"
and **huhaut"; in Germany "hott" and " hotte"; in some parts of

NOTES AND QUERIES. 143

Russia "haita" serves the same purpose. To direct animals to the
left another series of terms is used.

In calling cattle in the field the following cries are used in the
localities given: "boss, boss" (Conn.); "sake, sake" (Conn.);
" coo, coo " ( Va.) ; " sook, sook," also " sookey " (Md.) ; " sookow "
(Ala.) ; " tlon, tlon " (Russia) ; and for calling horses, " kope, kope "
(Md. and Ala.); for calling sheep, ''konanny" (Md.); for calling
hogs " chee-oo-oo " (Va.)

The undersigned is desirous of collecting words and expressions
(oaths excepted) used in addressing domesticated animals in all parts
of the British Empire.

In particular he seeks information as to —

(1) The terms used to start, hasten, haw, gee, back and stop
horses, oxen, camels, and other animals in harness ;

(2) Terms used for calling in the field cattle, horses, mules,
asses, camels, sheep, goats, swine, poultry, and other
animals ;

(3) Exclamations used in driving from the person domestic
animals ;

(4) Any expressions and inarticulate sounds used in addressing
domestic animals for any purpose whatever (dogs and cats) ;

(5) References to information in works of travel and general
literature will be very welcome.

Persons willing to collect and forward the above-mentioned data
will confer great obligations on the writer; he is already indebted to
many correspondents for kind replies to his appeal for the Counting-out
Rhymes of Children, the results of which have been published in a
volume with that title (Elliot Stock, London).

To indicate the value of vowels in English please use the vowel-
signs of Webster's Unabridged, and in cases of difficulty spell
phonetically.

All correspondence will be gratefully received, and materials used
will be credited to the contributors.

H. Carrington Bolton.

University Gub, New York City.

144 NOTES AND QUERIES.

An old Ballad. — Has the following ballad ever been printed, and
if so where ? I heard it from a relative of Dr. Birkbeck HilFs, in
whose family it is traditional. A young man on liis way to the
gallows appeals to his parents and brethren in the following tei-ms: —

" Hold up, hold up your hands so high,

Hold up your hands so high.
For I think I see my own mother coming o'er yonder stile to me.

Oh mother hast thou any gold for me,

Any money to bay me free.
To save my body from the cold clay ground and my head from the gallows tree? "

Mother, father, and brethren all refuse him aid:—

" Oh no, I have no gold for thee,
No money to buy thee free,
For I have come to see thee hanged, and hanged thou shalt be."

But his sweetheart is kinder and buys him off. At the end of each
verse is the refrain —

" Oh the briars, the prickly briars,
They prick my heart full sore.
If ever I get free
From the gallows tree
I never get there any more."

Alfred Nutt.

Selling by Inch of Candle. — In relation to a very curious custom
which is annually observed in the little village of Tatworth, near
Chard, it would be interesting to learn whether a similar practice is
carried out in any other part of this country. It appears that there
is in the village referred to a certain piece of land, measuring six
acres and one perch, which has no legal owner, but the owners of
certain properties in the vicinity are recognised as entitled to share
the annual value of it, which value is, however, as a rule, very small.
Those who claim a right by virtue of property they hold meet yearly
at the village inn to let the land for one year, and appoint a steward,
whose duty it is to see that the proceeds are divided among those who
claim rights. The most curious part of the matter is the manner in
which the field is let. The meeting is styled a court, and is strictly
private, no one save those interested being admitted to the room.
The steward presides over the court, and an inch of tallow-candle is

NOTES AND QUERIES. 145

placed on the mantel-piece and lighted. The candle is supposed to
act as auctioneer ; and, while it is burning, those who desire to rent
the field bid in the same way as at an ordinary auction, and the last
bidder before the candle goes out gets the field for the year ensuing
at the price he has quoted. The steward pays each one interested his
share of the rent of the field for the past year, and the rest of the
evening is generally spent in conviviality. The letting took place the
other evening, when the bidding was particularly spirited, and ulti-
mately reached the high sum of 17/. IO5., at which sum Mr. J. B.
Payne secured the field. Last year it was let for 11. IO5., and the
rent now given is said to be fabulous, as the land is very boggy and
of very little value. This custom has been observed at Tatworth from
time immemorial, and no one seems to know how it originated.

Another instance of a sale by half-inch of candle, viz. a plot of
land and cottage near the village of Chedzoy, known as '* Church
Acre," which is sold every twenty-one years at the Crown Inn,
Chedzoy, during the time half-an-inch of candle takes to burn. The
proceeds are devoted to church purposes. The last sale was in 1884,
and the sum realised was spent in putting a new clock in the church
tower. A. Hudd.

Turning of the Looking-Glass {ante, p. 77). — A somewhat similar
custom to that commented upon by H. K. in The Folk-Lore Journal
of January — March, 1888, came under my notice in one of our Mid-
land counties some years ago.

When a young girl, I was taken up to the bedroom of an old
maiden lady, a connection of my family, who was suffering from a
slight attack of paralysis, brought on by a sudden fright, and from
which she never entirely recovered, although she lived at least a year
or two afterwards.

At the time of my visit she was in a state of semi-consciousness,
and I remember being doubtful whether she recognized me. I fancy
her attendants considered her then at the point of death. I was
much struck by seeing the looking-glass on the toilet-table opposite
the bed covered with a large towel, and on inquiring the reason I was

146 NOTICES AND NEWS.

told that it was deemed unlucky that a sick person should see their
face in a glass — a custom which appears more reasonable than that
the looking-glass should be turned round or covered as a corpse is in
the house — though this would seem perhaps to indicate that the sur-
vivors are too absorbed in their grief to think of plaiting of hair or of
adorning themselves.

In Naples, in Spain, and in the island of Corfu, the church clocks
and the time-pieces in the houses are stopped during Passion Week,
or at least during the latter portion of it. In Spain, wooden clappers
on the summit of the church towers are used instead of bells to
summon the worshippers, and in Naples a small machine like the old
watchman's rattle is adopted at that period to assemble the family to
meals in place of the ordinary dinner-bell.

H. G. M. Murray-Aynsley.

Bees. — Mr. B. recently bought a straw skep of bees of Mr. D.,
whose wife died lately, and a few days afterwards, when his other
bees were at work, he observed that those he had bought were not at
work, so he turned the skep up to see the cause, and found the bees
were dead. Upon telling this to several old people they all said they
died because the master of the house did not go and tap three times
at the hive and tell them the mistress was dead. One who is a bee-
keeper said they died of starvation, but we find that that was not the
cause, as there was between five and six pounds of honey in the hive.
^Hertfordshire Mercury^ 11th Feb. 1888.

NOTICES AND NEWS.

On February 12, Mr. Jeremiah Curtin read, before the Anthropo-
logical Society of Washington, U.S.A., a paper of some interest on
the folk-lore of Ireland. Last year Mr. Curtin went to Ireland for
the express purpose of finding out how far the old ** myths and tales'*

NOTICES AND NEWS. 147

were still alive in the minds of the people. He visited some secluded
parts of the western coast, and "took down personally a large body
of myths and stories, some very long, others not so long. This
collection of materials," he says, " is sufficient to fill a couple of 12mo.
volumes, and will give some idea of what yet remains in the Celtic
mind of Ireland. It is, however, but a small part of the mental
treasure still in possession of the people."

At a recent meeting of the "Wellington Philosophical Society of
New Zealand Mr. E. Tregearread a most interesting paper on the
" Origin of Fire in relation to Polynesian Folk-lore." The following
is an abstract of it : —

Mr. Tregear said that, in bringing forward the story of Maui's
procuring fire for men, he had collated the different New Zealand
versions with those to be found in the Polynesian Islands. The
legends possessed, far more than any other of the Maori traditions, a
verisimilitude and consistency which were astonishing — the names,
incidents, &c., having been preserved through the long lapse of time
(which must have elapsed since the dispersion of the Polynesian
tribes) in a curiously complete manner. The Maori legend of the
procuring fire from the old fire-goddess Mahuika had to be prefaced
by that portion of the Maui story which related his power to become a
bird at will, as this had an important bearing on the sister traditions.
Beading the legend in Sir George Grey's work, and noticing briefly
the story as told by Wohlers, White, and others, Mr. Tregear then
passed on to the Samoan version, in which the fire-deity is a male
personage with whom Maui has a personal encounter, but the hero
achieves his object. With brief mention of the story as told at
Tokelau, and by the natives of Savage Island, the 'paper then related
the Rarotongan tradition, one of much detail and value. The Mani-
kiki legend differs, in that the great Polynesian deity, Tangaroa, takes
the place of Mahuika as fire-divinity. The version from Nukuhiva, in
the Marquesas Islands, was last dealt with : a story of rugged simpli-
city, but agreeing generally with the other stories. Mr. Tregear
suggested that the scene being laid in Hawaiki appeared to give great
age to the legends, and that, as the pathway was always downward

148 NOTICES AND NEWS.

into the bowels of the earth in order to reach this under-world, it was
probable that the ancestors of the Polynesians had acquaintance with
natural fire drawn from volcanic sources ; but that Maui's gift, like
that of Prometheus, was the art of procuring fire by friction. Maui's
birth and parentage were then considered ; the difficulties in the
parent-names, ^S:c., compared one with the other, .and the suggestion
made that probably place-names, personified as myth, might account
for some of the discrepancies. The assumption of the dove-form and
hawk-form by Maui was consistent with the belief current in the
ancient world as to the shapes assumed by divinities, and especially
by solar deities. The " seed of fire," an expression used in the tradi-
tions for the inflammable nature of certain woods, was an idiom
common in old days to the continental nations, and a singular instance
of survival of linguistic phrase. Fire-worship continued to have its
devotees in Europe until comparatively recent days ; and the sacred
fire was always " new fire," kindled by friction, or not previously used
for common purposes. The deity who was supposed in India to be
the father of fire, and of the birth of fire by friction, was the maker
of Indra's thunderbolts, and is probably identical in name with the
thunder-divinity of New Zealand. A distinct legend is preserved in
Eastern Polynesia as to the descent of the Maori people from a race
whose name is identical with that of the fire-kindling instrument used
in India.

THE FOLK-LORE OF SUTHERLAND-
SHIRE.

By Miss Dempster.

GATHERED these tales and sayings from the mouths of
the folk in the summer of 1859, and to all the kind friends
from whom I got this lore I offer, after many years, my
warmest thanks.

Of these stories two were printed by the late Mr. J. F. Campbell
in his interesting Collection of the Tales of the West Highlands;
the others are added to-day for the first time to that store of
old-world knowledge which the Folk-Lore Society is intended to
preserve. It was difficult in 1859 to make such a collection, but
it would be impossible now to gather them in Sutherland. The
measured prose of some of the tales would suggest that at one
time they may have been actual compositions, but what is called
" reading " has now supplied a substitute for this unwritten literature,
which is being further banished by bigoted religious ideas and by
modern progress in all its shapes. " Other times " inevitably bring
their proverbial " other manners," and the relics of popular antiquity
are fast vanishing along with the language, the associations, and the
primitive life of the people, who are out of touch with their betters
and given over to social and polemical hatreds.

Such as this collection is it was my own introduction to folk-lore,
to the forgotten history, and to the past in which is buried in the
present of the genuine Highland mind — to that primitive literature,
in short, which is at once so like and so unlike the mythology of
other primitive races.

During the years that the volume has been in my possession I have

Vol. G.—Fart 3. m

150 THE FOLK-LORE OF SUTHERLANDSHIRE.

amused myself by annotating it with references to parallel super-
stitions in other lands. I leave the notes, because they would seem to
illustrate, without affecting, the folk-lore of the people of Sutherland.

LEGENDS.

i. — The Death of Sweno.

Once upon a time there was a king in Sweden, and his son Sweno
sailed on the sea. Upon a certain day Sweno took ship ; he had many
men on board and red gold too, in heaps. His stepmother was a wise
woman, and she bade him beware of Paraflf (Cape Wrath), of Pol-dhu,
and of Pol-darrachgawn.

He sailed and he sailed, till he anchored jn Porst-an-Stuvanaig
(Port of Sweno) as it is now called; but he did not know what land
he had made. The men of the place armed themselves, and blackened
their faces with soot from their pots. They came out to the ship in
boats, and they told him this was Pol-Gawn I Then cried the king's
son, " The Lord have mercy upon my soul if this be indeed Pol-
gawn ! " He weighed anchor and spread his sail; but, though he made
as if to stand out to sea, the men of the isles and of Assynt were too
strong for him, and they came on board the ship, and cried to Sweno
that he should yield; but the Swedes were stout men, and they fought
on deck and below. Then the king's son was wounded, and they put
him below, and the fighting went on till a man of Pol-dhu, looking
through a hole in the door, saw the king's son lying, and he shot him.
Then the Swedes lost heart, and they gave up the treasure, and all that
was in the ship, so only they might get away with the vessel, and with
their lives. So the islanders began to work with the gold, and to lift
it out in their plaids. One man held a plaid on the ship's side, and
the other end was made fast in a boat; but the gold was heavy, so
the plaid tore in two, and that treasure lies still in Pol-gawn. A year
later the man from Pol-dhu, who had shot the king's son, said, " I go
fishing to-day in Pol-gawn." While he fished a boat came suddenly
over the waters, and in it there was a man with gold on his dress, and

THE FOLK-LORE OF SUTHERLANDSHIRE. 151

with a sword. When the boat came along they saw that the man had
the face of Sweno the king's son. Then Sweno shot the fisherman of
Glendhu dead — he crying out as he died, ^^ Eh ! Mes me hae^ es me
fuhr ! " (If I 'gan it before, ah ! I get it now !) The place is called
Porst-an-Stuvanaig to this day. — (From J. McLeod.)

[The prince's heart was buried here. His sailors embalmed the
body, and took it back to Sweden, to lay it in the king's choir —
at least so said a fisherman on the Lax-Fiord who told me this tale,
but Pennant gives another version. " Torfaus mentions a bloody
battle fought in this firth, at a place called Glendhu, by two pirates ;
one of them he calls Ordranus Gillius, the other JSvenus." — (Pennant,
vol. ill. p. 342.)

The fatality of one locality to certain persons has always been main-
tained. The oracle warned Cambyses that he should die in EcTchatana.
The prince determined never to go there; but, on being accidentally
wounded in the chase, he asked the name of the spot to which they
had brought him to be treated for his wound ; he was told that it was
called " Eckbatana," and immediately expired.

Twardowsky (the Dr. Faustus or Michael Scott of Lithuania) sold
his soul to the devil, with this condition that the fiend could only
claim it if they chanced to meet in Rome. The wizard avoided any
visit to the city of St. Peter ; but in a hamlet of his native land,
which chanced to be called *'Roma," the devil accosted him, and
Twardowsky had difficulty in baffling the fiend.

Henry lY. considered the prophecy that he should die in Jeru-
salem to be fulfilled by his death in the " Jerusalem Chamber " at
Westminster.

The late Emperor Louis Napoleon had been told and he believed
that the streets of London would be fatal to him.

Captain Campbell was warned by the ghost of a murdered kinsman
that he must render his soul at Ticonderoga. He had never heard
of such a place, and the name was quite unknown in Argyllshire.
But the war of American Independence broke out, Campbell went to
America with his regiment, and, while lying wounded under the walls
of Fort-Edward, he learned just before he expired that the Indian name
of the spot was " Ticonderoga."]

M 2

152 THE FOLK-LORE OF SUTHERLANDSHIRE.

ii. — The Legends of Donald-Duival McKay, the Wizaed
OF THE Reay Country.

Donald-Duival learned the black art in Italy. The devil sat in
the professor's chair of that school, and at the end of each term he
claimed as his own the last scholar. One day as they broke up there
was a regular scramble, for none wished to be the last. Donald-Duival
really was so; but, just as Satan snatched at him, Donald-Duival,
pointing to his own shadow, which fell behind him, cried, " Take then
the hindmost I " and his shadow being seized, he himself escaped.
When he returned to Scotland he was never seen to have a shadow.

Donald went one day to meet his old master in the great Cave of
Smoo. They had a violent quarrel, and Donald fled : the print of
his horse's hoofs may be seen there to this day. But Donald was
himself very cruel, and a ring may also be seen to which at low water
he fastened his victims, who of course were drowned by the rising tide.
He could at any time travel to Italy and back in one night, some-
times alighting covered with the frosts and snows of the high regions
which he had traversed on the traditionary broomstick.

Donald could oblige the fairies or *' little men " to work for him.
One day, when short of straw for his cattle, he begged some of a
neighbour, who goodnaturedly replied that, provided he thrashed it
himself, he might take as much straw as he liked. Donald went to
the barn, flung himself down, and went to sleep. The hinds made a
good joke of this, saying, " Donald-Duival's thrashing will be a light
one." On their return from dmuer they heard a great thumping and
beating, and saw straw flying out of the windows in quantities.
Donald's voice was heard repeating, " You and me, me and you."
Fairy flails were hard at work, and all the straw was soon thrashed
oat.

Donald once explored the Cave of Smoo. Having penetrated
further than any man had ever gone, he heard a voice cry, "Donald,
Donald-Duival I return! " Undaunted, however, he pushed on till he
came to a large cask. In this he bored a hole, and out of it, to his
surprise, there jumped a little man about an inch and a half long.

THE FOLK-LORE OF SUTHERLAKDSHIRE. 153

Surprise grew to terror when this creature gradually assumed colossal
proportions, and addressed him as follows : '' Donald, did you ever
see so great a wonder? " *' Never, by my troth," replied the wizard;
'' but wert thou to shrink again, that would be a bigger wonder still."
The giant grinned assent, and, after diminishing to a span, was simple
enough to jump into the cask, which Donald closed immediately, and
then left the cave much quicker than he had entered it.

Donald was a rich man, having herds and herdsmen. One day his
dey (dairywoman) was churning, when a man appeared and asked her
for a drink of milk. Her husband, who was present, noticed that the
man was followed by a large white and yellow colley, an animal of
unusual strength and beauty. He did not like to make an offer for
it to a stranger, but was surprised to hear the man mutter as he
walked away, " Though I do not give my dog unasked, I might give
him to the man who asked me for him." All this was repeated to
Donald-Duival. *' Is that so ? " he said. " Then it is likely the man
will be back to-morrow. Bake ye a cake for him to-night; but put
the girdle-plate inside the bannock, and set it before him with a stoup
of milk, if he comes." The stranger did come, and did eat the
bannock through. He again left, saying, *' Though the man did not
ask for my dog, I might give it to him if he said the word." No
word, however, was said, for the dairyman and his wife knew by this
time that the visitor was not canny ; so they called after him, " If we
did not ask for your dog yesterday, we will not take him in a gift
to-day." On the following day the man came again, but this time
without his dog, nor was he offered milk by the dey. Donald, however,
watched him, and presently saw him go off with the best cow. A
struggle took place, in which the cow was torn to pieces close to the
Cave of Smoo.

There was a Boke of Magic much consulted by Donald. He once
lent it to another wizard, a relation of his own, who returned it by a
servant. The man was duly charged not to open its pages by the
way ; but, curiosity prevailing, the churl opened the leaves, and was
instantly surrounded by hundreds of '' little men," who cried, " Work,
work ! " The servant was horribly frightened ; but, thinking it safest
to keep them employed, he bade them twist ropes of the heather.

154 THE FOLK-LORE OP SUTHERLANDSHIRE.

Quick as light all the heather within sight was coiled up into ropes.
Again they cried, " Work, work ! " The servant despatched them to
the Bay of Tongue, and bade them turn its sand into ropes. With
an angry scream at finding the task impossible they plunged into the
sea, and Donald-Duival lost his servitors among the little men, though
he still remained able at any time to draw rain or snow from the skies
by a wave of his hand. — (From J. McLeod.)

[There is a mixture here of the genii in a cask, which is oriental, with
a legend about Fingal, and with the book of Michael Scott. Dempster
in his Historia Ecclesiasiica says that he had heard in his youth of
the existence of such books, which could not be opened without
danger.— (Lib. xii. p. 495, 1827.)

A cavern at Salamanca where magic was taught was walled up by
Queen Isabella the Catholic.

A celebrated professor in the chair of magic was Maugis d'Aggre-
mont, but all the seven arts of enchantment, as taught by such
masters to such scholars as Donald-Duival Mackay, are derived from
Hercules. Michael Scott and Heron de Bourdeaux were able like
Donald to fly through the air, and there was once a magician named
Wade who in his boat Guingelot made fabulous journeys.

A certain Virgilius^ whose adventures, as recorded by J. Doesborcke,
of Antwerp, are now very rare, had twenty-four unearthly assistants,
whose iron flails did great execution, and he had an adventure with
the devil in a very small hole, by means of which the *' fynde " is
imprisoned to this day. — (Montfaucon.) Donald-Duival Mackay is
by some persons declared to have been really the first Baron Reay
(1628). Part of the legend about the fiendish visitor who ate the
iron girdle is to be found in the MSS. of the Highland Society of
Scotland.]

iii. — The Rotterdam.

Once upon a time a wicked sea captain built a ship in which he
sailed the high seas, and hoped to conquer the world. When she was
launched and manned he called her '* the Rotterdam," and he said, *' I
now fear nor God nor man." His ship was so large that on her deck
there was a garden of fruits and flowers, besides sheep, and milch kine,

THE FOLK-LORE OF SUTHERLANDSHIRE. 155

and provisions of all sorts. He was ignorant of the navigation of the
Dornoch Firth, but he tried to enter it, in the hopes of some north-
west passage. He ran his ship on the quicksands of the Gizzen Brigs,
and there where she sank the fisherman can still see her topgallant,
and her bargee, flying and fluttering in the waves. Her crew and
her captain must be still alive, for in calm weather they may be heard
praying and singing psalms to avert the judgment of the Last Day,
when the master of the Rotterdam will be punished.

[This recalls the account of Yanderdecken's attempt to double the
Cape, and the legend of the " Flying Dutchman." In Delabouche's
poem of " Le Navire Inconnu," the crime of the captain is said to
have been his traffic in slaves: —

" On raconte, mon fils,
Qu'un grand forfait s'expie
Dans les flancs liabites
De ce navire impie."

The bells seem to refer the present story to a superstition about the
buried cities, which finds expression in the next tale.]

iv. — The Buried Castle.

Once upon a time there was a strong castle which belonged to a very
bad man, and in its court there was a well which supplied the soldiers
when their wicked lord had to stand a siege. One night he gave a
great ball, at which dancing was kept up to a very late hour. It was
Sunday morning, yet the dancing was still going on, when a servant-
girl came to tell the master that the well was overflowing. He told
her rudely to empty it ; but she soon came again, and said that the
water came up very fast. He swore at her, and bade her return to
her work. The water continued to rise, and to rush out till first the
court was filled, and then the castle itself disappeared into the earth,
leaving in its place a deep lake. On clear days the chimiieys and
gables can be seen, and a gentleman who used to fish in the lake
frequently remarked them. One day a little mannikin started up
from among the reeds of its shore and said to him, '' Come no more!
You must fish here no more, for there are more mouths here than

156 THE FOLK-LORE OF SUTHERLANDSHIRE,

there are fish to feed them." The mannikin then disappeared ; but
the fisherman, whenever he heard a reed tremble in the wind, shook
also in every limb, lest the creature should appear to him a second
time. — (From D. Murray, Skibo.)

[The Folge-Fiord in Norway is said to cover seven parishes which
were overwhelmed for their wickedness by snow and ice. Their church
bells may be heard ringing, and the peasants of the Hardanger-Fiord
expect that the buried villagers will one day be restored to the world.

The Fucine Lake contains a buried city, and Herbadilla disappeared
under a lake in Brittany.

The tradition of the sea-covered city, as existing iu Germany, sug-
gested Miiller's beautiful poem:—

" Aus des Meeres tiefem, tief em Grunde
Klingen Abendglocken, dumpf und matt,
Uns zn geben wunderbare Kunde
Von der scbonen, alten, Wunderstadt.

" In der Fluthen Schooss hinabgesunken,
Blieben unten ihre Triimmer stehen,
Ihre Zinnen lassen goldene Funken,
Wiederscheinend auf dem Spiegel sehn.

" Und der Schiffer, der den Zauberschimmer
Einmal sah im hellen Abendroth,
Nach derselben Stelle schifift er immer,
Ob auch rings umher die Klippe droht.

"Aus des Herzens tiefem, tiefem Grunde
Klingt es mir, wie Gloeken, dumpf und matt,
Ach ! sie geben wunderbare Kunde
"Von der Liebe, die geliebt es hat."

Tbis is the pathetic side of the legend ; its rational origin may
well be the lacustrine habitations existing in so many lakes, to say
nothing of some geological sinkings of the earth's surface.]

V. — St. Gilbert and the Dragon.

Tbere lived once upon a time, in Sutherland, a great dragon, very
fierce and strong. It was this dragon who burnt all the fir-woods in
Ross, Sutherland, and the Keay, of which the remains, charred, black,

THE FOLK-LORE OF SUTHERLANDSHIRE. 157

and half decayed, may now be found in every moss. Magnificent forests
they must have been, but the dragon set fire to them with his fiery
breath, as he rolled over the whole land. Men fled from before his
face, and women fainted when his shadow crossed the sky-line. He
made the whole land a desert. And it came to pass, that this evil
spirit, whom the people called " the Beast," and Dhu guisch (of the
black firs), came nigh to Dornoch, as near as to Lochfinn, from whence
he could see the town, and the spire of St. Gilbert — his church.
" Pity of you, Dornoch ! " roared the dragon. " Pity of you, Dornoch ! "
said St. Gilbert ; and taking with him five long and sharp arrows,
and a little lad to carry them, he went out to meet the " Beast."
When he came over against it he said, " Pity of you I " and drew his
bow. The first arrow shot the Beast through the heart. He was
buried by the townspeople. Men are alive now who reckoned distance
by so or so far from " the stone of the Beast," on the moor between
Skibo and Dornoch. The moor is now planted, and a vfood called
Caermore waves over the ashes of the fir-destroying dragon. — (From
Alexander the Coppersmith.)

vi. — The Salamander.

The dragon killed by St. Gilbert (before-mentioned) must have been
a salamander, since it was born from a fire which has lasted seven
years. It lived in fire, and its breath burnt all the forests of the
Highlands : only a man who should see it before it saw him had
power to slay it. St. Gilbert dug a hole and hid himself in it, so as
to get the first sight of it.

Gilbert finished his cathedral in Dornoch by witchcraft ; he worked
at it himself, and he used to fling up the nail to the spot he meant
it to occupy, and sent the enchanted hammer after it. They both did
their duty, and the hammer then returned to the hands of this
*' master-mason." He is called'' Holy Gilbert," and sometimes " Gil-
bert Saor."— (From Mrs. McKay.)

[Holy Gilbert was really a bishop of Caithness, surnamed Cartho-
pliilax.

158 THE FOLK-LORE OP SUTHERLANDSHIRE.

"In the time of king Alexander waz mony nobill clerkes: as
Hugo — was in his dayes Saint Gilbert, bishop of Catteynes,

redemption: ann: m.ccxlix.

" Gilbert, archdeacon of Moray, a member of the great family of
De Moravia, was himself already possessed of great estates in Suther-
land by the gift of his kinsman, Hugh Freskyn. He was the son of
W. de Moravia, Lord of Strabock and Duffus, and cousin-germ ain of
William, Earl of Sutherland. He built the cathedral church of
Dornoch at his own expense, and its endowments were procured by
him. In the charter-room at Dunrobin is the charter of the consti-
tution of his newly-built cathedral. It is not dated, and its era can
only be limited by the period of Gilbert's episcopate: 1223-45." —
(Cosmo Innes, Sketches of Scottish History j p. 82.)

So much for the historical value of these legends. As for their
mythology, I hear St. Gilbert called in Sutherland the Gohhainn Saor,
and this epithet connects him as a builder with the fabulous free-
mason and master-smith to whom seventeen Irish churches are
attributed. Gohha means a smith, Saor means free or noble, but the
name applies really not to any man but to a class — to those Cuthite
builders to whom Ireland owes her round towers. Tradition, however,
there affirms that that fabulous Gohha was "a black and lusty
youth." * It is interesting to see the prehistoric Vulcans and Tubal
Cains of Cuthite descent transformed in Sutherland into Holy Gilbert,
and in Ireland figuring as St. Gobban and St. Abban. — (See Keane's
Irish Temples J and Colgan's Fables of the Irish Saints.')

The tradition of the hammer goes back to the Scandinavian tale of
Thor and his hammer.

In his character as a dragon-slayer St. Gilbert forms but one of
a goodly company of medieval saints and heroes.

The prowess of certain knights like William de Somervale against
the "loathly worm*' gives its name to Ormiston, so-called from
the wyrm, or dragon, which perished there. There is a Cheshire
legend which goes over the same dangers and the same exploits.

• " He was so dark that you might have taken him for a *wiYA."— Hurwitz's
Jewiih Tales,

THE FOLK-LORE OF SUTHERLANDSHIRE. 159

In France there are commemorated :
S. Komain at Kouen, 628.
S. Pol, in Brittany, 594.
S. Julien, first bishop of Mans, 59.
S. Bie, or Bienheureux, at Vendome.
S. Arnaud, on the banks of the Scarfe.
S. Clement, at Metz.
S. Eadegonde of Poitiers, on the Claiti.
S. Bertram, at Comminge, 1076.
S. Martial, on the Garonne.
S. Martha, at Tarascon, first century.
S. Marcel, at Paris.
S. Cyr, at Genoa.
S. Amel, at Thiel.
S. Florent, near Saumur.
S. Veran, at Aries.
S. Victor, at Marseilles.
Dieudonne, at Rhodes.
Gilles de Chin, near Mons.
Nino Orlandi, at Pisa, 1109.
Raymond, at Neufchatel.
Alexis Comnenus, at Trebisonde, 1204.]

vii. — The Death op Diaemid ; or, the Boar op Ben Laighal.

Once upon a time there was a king in Sutherland whose lands
were ravaged by a boar of great size and ferocity. This boar had a
den, or cave, in Ben Laighal, and that was full of the bones of cattle
and of men.

The king swore a great oath that he would give his daughter to the
man who should rid the country of the monster.

There came Ossian, and Fingal, and Oscar, and I know not how
many more, but vainly they tried to compass the death of the boar.
His bristles were a foot long, his tusks were great and white, and his
eyes glowed red like beltane fires.

When Diarmid came he saw the king's daughter. Her robe was

160 THE FOLK-LORE OF SUTHERLANDSHIRE.

white, her eyes were blue, and her long yellow hair fell round her as
she stood in the gate. Then Diarmid said to himself that he would
have her. Before the dawn of next day he had gone forth. He
reached the boar's den and saw the monster lying, like a boat lies on
the shore, long and broad and black. Drawing a shot from his bow
he killed it on the spot. All the king's servants turned out and
dragged the monster home with shouting. The king's daughter stood
in the gate, like a May morning, and smiling. But the king's heart
was evil, and his face grew dark. Now that the boar was dead he
would go back from his word, but he dared not do so openly. So he
said to Diaimid that he should not have his daughter to wife till he
had measured the body of his foe, by pacing ifc from snout to tail, and
also backwards from tail to snout.

*' Thaty^ said Diarmid, "will I gladly do, and our wedding shall
be on the morn's morning."

He paced the beast from the head to the tail without harm or
hindrance, but in measuring it backwards the bristles pierced his bare
feet, and in that night Diarmid sickened and died. His grave, beside
the boar's den, may be seen in Ben Laighal to this day.

[The death of Diarmid, derived as it is from the older myths of
Greece, forms the argument of a well-known Ossianic poem, and is
referred to in the Ossian of the Highland Society.

The boar's-head forms the crest both of the Mac-Dermots and of
the Campbell family.]

viii. — The Tailor and the Skeleton.

There lived in Dornoch in the olden time a tailor, who did not
believe in witches, and who said " there was no ghosts." Now, St.
Gilbert — his church — was the place where many were buried in those
days that were not of the meaner of the people, and the tailor boasted
that he would sew a pair of hose, alone, in that cathedral, in one night.
Accordingly he took his seat, cross-legged before the high altar
and plied his penetrating needle with wonderful assiduity : when
lo ! a human skull began to roll towards him, and spoke at last as
follows: " Mo cheanna gun fiah, gun fail, aig . . . . , ," viz.: '' My

THE FOLK-LORE OF SUTHEKLANDSHIRE. 161

large head, having neither flesh nor blood, rises, tailor, to you." *' I
will see that presently, when this is finished," answered the undaunted
tailor, sewing away as fast as possible. The skull next said: "My
great head, and breast, without flesh or blood, rises, tailor, to thee."
" I will see all that when this is done," was the reply; and so it
went on, the skeleton rising from the floor, higher and higher, re-
peating its observation, and the tailor sewing with clammy hands,
and giving the same answer. At last the task was completed, and
not till then did the tailor venture to look. Lo ! the ghastly skeleton
stood upright its full length ; the damp clay covering only its white
and fleshless feet. He started off", the ghost followed, but it did not
overtake him till he reached the church-porch, when it slammed the
door after his retreating feet with such horrid violence that it caught
and lacerated the tailor's heels, leaving him a cripple for life.

The spectre had, in closing the door, grasped the posts ; its fingers
left a mark there, which might be seen any day till the restoration of
the cathedral.

[In Inverness-shire the scene of this story is laid at. Beauly. The
tailor worked in the ruined abbey, and he had candles, which the
ghost blew out.]

. ix. — The Legend of the Holy Virgin and the Beetle.

When the Holy Family were on their flight into Egypt they passed
through a fleld where some men were sowing corn. The Holy Virgin
spoke to the men, and begged them, should any one ask for tiding? of
the fugitives, to say that a man, a woman, and a child had indeed
passed this way, but only when they were sowing their crop. The
labourers promised to obey her, and instantly the corn shot up, first
the blade and then the ear, and then the full ripe corn in the ear.
The husbandmen began to reap it. While they were thus employed
the king's soldiers appeared, and asked them if they had seen a
man and a woman leading their ass, and carrying a young child ?
Obedient to the orders they had received, the men replied that such
persons had indeed passed through the field, but that it had been
when the corn was being sown, which they were now binding into

162 THE FOLK-LORE OF SUTHERLANDSHIRE.

sheaves. The soldiers were about to turn back, discouraged, when
a black beetle lifted up its voice, and said: — "Yesterday, only-
yesterday, the Son of God passed this way." (^An de! an de! cha
Mac Dhe seachad.)

[This legend, lingering in Sutherland and Inverness-shire, has
caused the death of many a beetle. Boys, if they find one, will stamp
on it and say, — " Beetle! beetle! you won't see to-morrow :" i.e. live
to tell any tales.]

X. — The Lonely Giant of Barea.

Once upon a time a sea captain, who had some horses on board,
landed in Barra to get some hay. He wandered about, but he met no
one till he came upon a splendid castle in which was a giant, an
immense man, old and grey, who was quite alone. This giant said
that he had once been with Fingal in Morven ; " and ah ! " he sighed,
" I feel that if I could only fill my hand once more full of Highland
earth I should be king again." The captain, having earth for ballast,
said he could help him. From a sack full of Highland soil he began
to fill the hand of the giant. But the hand was so big that one sack
did not sufiice, it seemed to be no bigger than a dry pea in that
enormous palm. They were both much vexed, and the captain
promised in return for the giant's hay to come back to Barra with
earth enough to do the business. He did return, but the castle had
vanished, and its great grey old man was nowhere to be seen.

xi. — The Three Hunters and their Brides.

Once upon a time there lived at the foot of Ben Mohr of Assynt
three young men, who were the sons of one man, and famous hunters.
They were fair to see, as kings' sons ought to be: fleet of foot, too,
and one of them, the youngest, was skilled in music, and carried a
" chaunter " in his quiver. They were promised to three sisters, all
daughters of one man, but quite unlike each other. The first had golden
locks, the second had lint white (flaxen) hair, and the curls of the youngest

THE FOLK-LORE OF SUTIIERLANDSHIRE. 163

were as black as the raven's wing. Tlieir necks and breasts were as
white as the swan, the canna (cottongrass), the sea-gull, or the foam
on the pools of the shore. It came to pass on a certain day that
these three young men went deer-stalking in the corries of Ben Mohr,
but Ben Mohr put her cap of cloud on, and they lost their way in the
mist. Hours passed. They groped about, and at last they espied a
light. On making for it they discovered, to their joy, a bothy with a
blazing fire, at which they warmed themselves and roasted some of
the venison they had killed. When they had eaten, the piper brother
played first pioorachds and then marches and reels. " Ah ! " cried
the eldest, " if our three sweethearts were but here, we might have a
dance." Hardly had he spoken than three beautiful maidens, all
dressed in green, appeared, who held out their hands to them, and
then led ofi" a merry reel. But the piper lad was the first to see that
these girls were all web-footed. He was alarmed, and, turning to his
partner, he asked permission to go to the open door so that he might
have fresh air before playing for them a second time. She said that he
might do so, provided that he did not let go the long green ribbon that
was fastened round her slender waist. He took the girdle in his
hand, and the fair girl followed him mutely. Quick as light he drew
his skenedhu from his stocking, cut the ribbon across, and, shouting
his own love's name, he dashed out into the night. The weird damsel,
however, followed swift and noiseless, and she gained upon his steps.
Some cattle and horses were grazing near, but they scenting the Evil
One flew in terror, urging a mad flight down the glen. Only one
horse remained. He advanced towards the hunter neighing. The
fugitive flung himself upon him ; but the noble beast, with head and
heels, managed to keep the sorceress at bay. She continued to hurl
darts at them till the dawn appeared. Our hunter then made his
way to the bothy, which he found reduced to ashes ; but bones and
fragments enough remained to prove that his two elder brothers had
perished in the embraces of their green-robed brides.

f For a legend like this, see the notes to the '' Lady of the Lake."
There is a German song in which three fair maidens appear : the
one is called Anna, the other Barbara ; the third is to be the singer's
love ; but they all turn into birds, and fly away.]

164 THE FOLK-LORE OF SUTHEKLANDSHIKE.

xii. — The Sleeping Giants.

The giants, it is hoped, are not all dead, but only sleeping in Tigh
Mohr na Alba (the Great House of Albyn). A man once entered a
cave, and there found many huge men all asleep on the floor. They
rested on their elbows : in the centre of the hall there was a stone
table, and on it lay a bugle. The man put the bugle to his lips, and blew
once. They all stirred. He blew a second blast, and one of the
giants, rubbing his eyes, said, " Do not do that again, or you will
wake us ! " The intruder, who fled in terror, never could find the
mouth of that cave again.

[This touches on the myth of the sleeping king or hero which is so
widely distributed through the world.

Jeremy the prophet is expected by the Jews. Barbarossa and
Charlemagne are only asleep, the one under a mountain, the other
not in his vault, but in the Unterberg. Lost King Sebastian of Por-
tugal is another case in point, to say nothing of Balder and of
Arthur, "buried by weeping queens in Ascalon" ; all heroes for whom
the world is waiting. Marko of Servia retreated into a cavern ; there
in the forest hangs his sword. His horse is eating the grass ; and
when the sword falls to the ground, Marko will awake and wiU come
forth. — (See Raube's History of Servia^ p. 85.)]

xiii. — The Demon Angler op Loch Shin.

Once upon a time a man lived on Loch Shin side. He had flocks
and herds in plenty, and he went up with his two sons to the shieling,
for it was summer-time, and his cows were in the upland pasture.
Well, that was good to him ; and in his house by Loch Shin side
there was nobody left but a little lassie and a neighbour's son, a bit
laddie that played with her all the week long. The lassie had a wild
dove's nest in an old tree, and first she would not show the nest, and
syne she would. So they two went together, and they climbed to
see the Qgg^ that were in it. They were wandering home, their
lone^ when they saw a man fishing off a stone, with a yellow dog
beside him. The man's back was turned to them, and the lassie was

THE FOLK-LORE OF SUTHERLANDSHIRE. 165

keen to know who he was, and the bit laddie to know if he had fish.
" Call ye to him," she said, " and ask him if he has trout, and if he
will give us one to our supper?" At first they feared to do this, but
at last the laddie crept up to him. " Have ye got fish ?" said he ;
and then the girlie said, " And will ye give us a trout to our supper,
for my father is in the hill ? " Up rose the man ; but it was not a
man, but a fire, which blazed up to the sky. The heather taking fire
rolled flames up to the children's feet, who were crying with fright
before they got home.

" And what was it ? "

" Ou, just the Mischief."— (W. Koss, stalker.)

xiv.— The Meemaid op Lochinver.

A mermaid fell in love with a fisherman of Lochinver. Her lover
was enamoured, but he had heard how youths ensnared by mermaids
had found a watery grave.

It became necessary then to make his own terms, and to arrange
matters so as to secure himself. To rule a mermaid it is necessary to
possess yourself, not of her person, but of the pouch and belt which
mermaids wear. This carries the glass, comb, and other articles well-
known to be indispensable to the lady's comfort, but also as a sort of
life-preserver helps them to swim.

By fair means or foul this cautious swain got hold of the pouch,
and the mermaid became in consequence his bride and his bonds-
woman. There was little happiness in such a union for the poor
little wife. She wearied of a husband, who, to tell the truth, thought
more of himself than of her. He never took her out in his boat when
the sun danced on the sea, but left her at home with the cows, and
on a croft which was to her a sort of prison. Her silky hair grew
tangled. The dogs teased her. Her tail was really in the way. She
wept incessantly while rude people mocked at her. Nor was there
any prospect of escape after nine months of this wretched life. Her
powers of swimming depended on her pouch, and that was lost.
What was more, she now suspected the fisherman of having cozened
her out of it.

Vol. 6.— Part 3. n

166 THE FOLK-LORE OF SUTHERLANDSHIRE.

One day the fisherman was absent, and the labourers were pulling
down a stack of corn. The poor mermaid watched them weeping,
when to her great joy she espied her precious pouch and belt, which
had been built in and buried among the sheaves. She caught it, and
leapt into the sea, there to enjoy a delicious freedom. — (J. MacLeod,
Laxford.)

XV. — A Wild Night's Vision.

After the ruin of kingcraft and prelacy in Scotland many gentle-
men found the country but little to their taste.

Captain William Eoss, of Invercarron, in common with " Sir
Randal," and with many more good soldiers, went to push their
fortunes in the wars of *' the high Germanic." This laird of Inver-
carron was a tall and very muscular man, and legends about his
strength and his courage long lingered in Strathcarron. People
thought it a pity that so pretty a fellow as had been their soldier-
laird should ever have shed his blood on foreign soil. Captain
William Ross fell at last in action, but his fame did not die with him;
and many generations later a young Mr. Ross, of Invercarron, felt no
little envy of his legendary reputation for strength, size, and beauty.
This young man would fain have been declared the tallest, fairest, and
strongest man that the family had ever produced ; but there were old
people in the glen who told him that so far was this from being the
case that he would not reach up to the shoulder of the captain who fell
on a German battle-field. " That,^ replied the young man, " remains
to be proved." " That you can never prove," was the retort, and at
last the boaster determined by fair means or foul to convince himself
of his superiority.

At Langwell, on the Oikel, there lived a wizard, and to him young
Mr. Ross applied for help. " Could he see his ancestor ? Could he
measure himself against him ? " The wise man undertook to exhibit
the dead soldier to his descendant's inquisitive gaze : only Mr. Ross
must promise obedience and silence.

They accordingly repaired that night to a flat meadow near the
Oikel, where the enchanter, drawing a large circle on the turf, bade

THE FOLK-LORE OP SUTHERLANDSHIRE. 167

our hero take his stand beside a white stone in the centre of it. He
engaged, under peril of his life, not to stir from this spot, and not to
touch or handle anything he might see. "And," quoth his guide,
" there are many that must pass before you this night. As each lot
passes before your eyes, ask only, ' Is Captain WilHam Eoss here ? ' "

The wizard now returned to his hut. The harvest-moon was at the
full, and assuredly its mellow light never fell upon a stranger sight
than was now presented to the gaze of a young man who half-repented
of his rashness, as at midnight a large spectral army, drawn up to his
right, began to move towards the bed of the Oikel. Company after
company, regiment after regiment, this host defiled before him. All
was silent as the grave, for the tread of these armed men fell noiselessly
on the turf. The whole ghostly army unrolled itself, and of each com-
pany he demanded in a hoarse whisper, " Is Captain William Ross
here ? " " No ; but he is coming," at length replied an officer at the head
of one of the companies. Hours seemed to have elapsed, and still these
foreign legions, in the strange uniforms, new colours, and strange
eagles, succeeded others. There came men of fierce aspect ; hordes of
Tilly and Merode, ragged and worn, but all silent ; and each brigade
vanished as its predecessor had done. The waters of the Oikel,
lapsing softly by woods and hills to its junction with the North
Sea, seemed to swallow them up, along with the uncouth field-pieces
that had been dragged slowly across the verge of the magic circle.
Young Mr. Ross still asked the same question, and at intervals
he received the same answer. At last a company appeared, and an
officer walked conspicuous, for in his great height he towered a Saul
among the people, a head and shoulder above the stoutest corporal.
" Is Captain William Ross here ? " asked our hero. " He is," replied
the corporal, and saluted. At that moment the tall officer, to whose
shoulder the boastful young laird of Invercarron hardly reached,
stepped out, and advanced within the circle. He greeted his young
kinsman by name, and asked to shake hands with him. But our hero
had been instructed not to touch or handle anything that he saw, so
he refrained himself. The late soldier next pressed him to march a
little way with them, but this also young Ross explained that he was
unable to do. " Then," said Captain William Ross, " I must not

N 2

168 THE FOLK-LORE OF SUTHERLANDSHIRE.

linger here." And after biddmg good evening, the gigantic officer
strode on, rejoined his company, and along with it vanished into the
swift-running liver. Then the vision ended. The crestfallen young
boaster had to stand at his charmed post till the sun rose in the sky
— ^tiU the kine began to low in the meadows, and faint cock-crows
came from the distant cottages. He was so vexed that he threatened
to have the wizard burnt for his unholy practices ; but as the story
made against himself, he thought better of it. The result of his
moonlight expedition could only, if made known, raise a laugh at his
expense, so young Ross never put his threat against the wise man
into execution ; and, what was better, he never boasted any more
among the beaux and belles of Ross-shire of his strength or of his
stature.— (W. Graham, Cuthil.)

xvi.— The Assynt Man's Mistakes.

The Assynt man's wife once asked him to take her spinning-wheel
to be mended. The wind catching the wheel set it turning, so he
threw it down, and said, " Go home, then, and welcome I " He then
struck across the hill, and on arriving asked his wife if her wheel had
got home yet ? " No," she replied. " Well, I thought not, for I
took care to take the short cut. It will be here presently."

A traveller stopping one day at his house asked the hour. The
Assyindach, lifting a large sun-dial from its stand, put it in the
stranger's lap that he might see for himself.

Seeing a four-wheeled carriage, he exclaimed, " Well done the
little wheels ! the two big ones wont overtake them to-day."

He took his child to be baptised. The minister, who knew him,
said he doubted if he were fit to hold the child for baptism. " Oh,
to be sure I am, tho' he is as heavy as a stirk." This answer showing
but little wit, the minister then asked him how many commandments
there wore ? The Assynt man boldly replied twenty. " Oh, that
will never do. Go home first, and learn your questions " (catechism).
On his way back the Assynt man fell in with a neighbour. " But
how many commandments are there ? There must be a great many,
for the minister would not be content with twenty." When set right

THE FOLK-LORE OF SUTHERLANDSHIRE. 169

on this point he went back to the minister, and to keep the baby wann
he slipped it into his coat-sleeve, tying up the mouth of the sleeve
with a string. But as he walked the string came off, the baby fell
out, and slipped into a snow-wreath. Not till he was in church did
the Assynt man discover his mistake. " I am very sorry," he said,
" but not a bit of Kenneth have I got now." — (N.B. No wise person
names an unbaptised infant ; it is unlucky, and this infant died in
the snow.)

The Assynt man once went as far as Tain to buy meal. A man
overtaking him asked him what o'clock it was. " Well, last time it
was twelve ; but if it is striking still it must be nearly twenty."

He carried two bags full of cheese to market one day. One bag
broke, and the cheese rolling fast down hill testified to a power of
locomotion on their part which he was sorry not to have found out
sooner, as they were very heavy. He, therefore, opened the second
bag, and sent its contents after the first ones, walking on himself to
market. He was surprised, as he said, not to find his cheeses. He
waited all day, and then consulted his mother, who advised him to
look for them at the bottom of the hill. There, to his great joy, he
found them all.

On seeing a hare for the first time he took it for a witch, and
while repeating the Lord's Prayer he backed from it. Unluckily he
backed into a pond, and there, but for his wife's help, he must have
been drowned.

[Assynt is spoken of in Sutherland as Beotia was spoken of in
Thebes. But the Greeks had a tale of a stupid man who, when asked
if his house was a good one, brought one of its stones as a sample.

In Germany a certain " Kordel " and " Michel " are remarkable
for their stupidity, and make just such mistakes as the Assynt man
perpetrated.]

xvii. — The Last Giant, and he Blind.

The last of the giants lived among the Fearn hills, Koss-shire, and
within sight of the windows of Skibo. He had an only daughter,
married, not to a giant, but to a common man. His son-in-law did

170 THE FOLK-LORE OF SUTHERLANDSHIRE.

not always treat him well, for he was sometimes very hungry, so
hungry that he had to wear a hunger belt.

One day, at dinner, his son-in-law said to him, " Did you ever,
among the giants, eat so good beef, or from so large an ox ! "
" Among us," said the last of the giants, " the legs of the birds were
heavier than the hindquarters of your ox." They laughed him to
scorn, and said it was ibecause he was blind that he made such mis-
takes. So he called to a servant, and bid him bring him his bow and
three arrows, and lead him by the hand to a corrie which he named in
the Balnagowan forest. " Now," he said, " do you see such and such
a rock ? " " Yes," said the servant. " Are there rushes at the foot
of it ?" " Yes," said the servant. " And is there a step in the face
of it ? " " Yes." " Then take me to the steps, and put me on the
first of them." The servant did so. " Look now, and tell me what
comes." " I see birds," said the fellow. " Are they bigger than
common ? " " No, no bigger than in Feam," said the servant. A
little after, " "What do you see now ? " " Birds still," said the servant.
" And are they bigger than usual ? " " They are three times bigger
than eagles." A little later, " Do you see any more birds ? " said the
giant. " Yes ; that the air is black with them, and the biggest is
three times as big as an ox." " Then guide my hand on the bow,"
said the blind giant. And the lad guided him so well that the
biggest bird fell at the foot of the rock among the rushes. " Take
home a hindquarter," said the giant, and they carried it home between
them. When they came to the house of his son-in-law he walked in
with it, and aimed a tremendous blow at the place where his son-in-
law usually sat. Being blind, he did not see that the chair was empty.
It was broken to atoms. But the son-in-law lived to repent, and to
treat the blind giant better. — (Rev. Niel Mackinnon, Creich.)

[This tale is known in the Hebrides. The giant was Ossian.

There is an Irish version of the legend, in which the blackbirds are
called deer, or elks."}

xviii. — The Tree taken to Witness.

Once upon a time there were two men travelling together on foot
along Spey side. The elder one of the two grew weary, and they sat

THE FOLK-LORE OF SUTHERLANDSHIRE. 171

down to rest under a tree, having drank of a little stream that ran
below them. The wearied man soon fell asleep, and his companion sat
watching the larks singing above the furze-bushes, and the dimpling
and purling of the burn. He heard his fellow-traveller groaning and
muttering in a restless sleep, and he soon after saw creep out of his
mouth an insect like a bee, only wanting its wings. This bee crawled
along the man's clothes, and down on the sod, till it came to the
brook, which it could neither fly over nor swim. It aye turned back
and back, and aye tried it again, till the waking man, letting it creep
on his sword, helped it across. It then went on two hundred yards,
or more, and disappeared in a small cairn. Presently the sleeper
came to himself, and told his friend that he had had a strange dream:
a "wee, wee crayterie, no bigger nor a bee," had told him of a hidden
treasure, and had promised to show it to him. It had seemed to him
as if the creature came out of his mouth, had crossed the burn by his
comrade's help, and had gone out of sight in a cairn. The watcher
(who had had time to follow the bee to the cairn just hid by a rising
ground, and not more than two hundred yards off) laughed at the story,
but the elder man said that it must be true, and declared his mind
to seek the cairn and its contents. High words followed, and the
younger, drawing his sword, slew the man who had dreamt the
dream of gold. The victim with his last breath upbraided the other
with treachery, and took the tree, under which he had slept and now
lay, to witness that he had been foully murdered. The murderer dug
out the cairn and found the treasure, gold and silver and silver
armour-pieces, and became a gay, rich man, but " aye where he went
men saw a tree abune him and behind him, aye walking where he
walked, and staying where he stayed. An' for all his gear he never
got a friend to bide wi' him, nor a lass to marry him. At last he was
over weary of it all, and went to the priest, and telled him the way of
it, and made a restitution to the dead man's folk, and that was good
to him whatever : but he did na live lang syne." — (Rev. W. Forsyth
Dornocli.)

xix. — The unjust Sentence.
Once upon a time two men went salmon-fishing in the Shin, and

172 THE FOLK-LORE OP SUTHERLANDSHIRE.

one of them happened to fall into the linn pool, a very deep place
indeed. The other pulled him out with the gaff, but in doing so
blinded him of one eye. Well, what did this man do, but sue his
friend for the loss of the eye. They went before the magistrate, and
the magistrate was so foolish as to decide that the one must pay the
other damages for the loss of his sight. All the country talked
about the sentence, and said that the man had " had a bad justice,"
and that the next man who fell into the falls of Shin must be left to
drown at this rate, as no man could afford to save another's life at the
risk of his own, and to pay a fine into the bargain. A few days after
the magistrate was out walking, and at his right-hand side was a
green mound, on which some little girls were playing. They were
ranged in rows, one sat at the top, and two stood before her. " Now,"
said the little girl, *' I am the unjust judge, and you are to be the
man that lost his eye," and so on they went, and the magistrate stood
to listen to them. They talked for a long time, and at last the judge
got up and said, " My sentence is, let the man go into the pool again,
and give him his choice there to drown if he can't help himself out,
or to lose his eye in being lifted; if he chooses the last, he is never to
say another word, but go home and be thankful."

The magistrate was so much struck that he went home, summoned
the men, revoked the sentence, and ordered the grumbler a beating
for his pains. — (D. K. Stack.)

[There is a legend in H. Hurwitz's Collection of Jewish Ta/es (1826)
which is something like this.]

XX. — Drochaid-na-Vouha, or, The Kelpie's Bridge,
(A legend of the Gissen Brigs).

It is said that the kelpies were tired of crossing the Dornoch Firth
at its mouth in cockle-shells, so they resolved to build a bridge^ This
was a magnificent work, the piers and the piles were all headed with
pure gold. Unfortunately a countryman went by, and, lifting up his
hands, bade " God bless the workmen and the work." At the sound
of the Divine Name the workmen vanished and the work sank
beneath the waves. The sand accumulating round it forms a danger-

THE FOLK-LORE OP SUTHERLANDSHIRE. 173

ous bar across the entrance to the Dornoch Firth to this day. — (D.
Murray, Skibo.)

[Froissart tells how in 1381, when the Duke of Anjou was besieging
a strong castle on the coast of Naples, a necromancer built a bridge
which carried ten soldiers abreast, until any that passed on the bridge
made " the sign of the crosse on hym, then all went to nought, and
they that were on the bridge fell into the sea."] — Vol. i. p. 391.

xxi. — The Romance of Gille na Cochlan Crackenach.
It happened to the Righ na Lirriach, after his marriage, to lose his
way in the hills, while on a hunting expedition. He wandered long,
and at last discovered a hut, and entered it, to be hospitably received
by the Ben-ee (an enchantress, a fairy of the mountains), its only
occupant. Here, under spell, he lived for twelve months; and not till
the Ben-ee had given birth to a son did she set him free to return to
the palace. There he found that in the first months of his absence
the queen had also given birth to a son, over which he rejoiced, while
the people rejoiced to see again the Bigh na Lirriach. Not long
after he went again to hunt on the hills. Now the henwife was
one skilled in enchantment, and she came to the queen, and declared
to her that the king had another son, and that that son's mother
was the great Ben-ee. In order to get the king to return the
queen feigned herself sick, and sent to tell him that she lay
a-dying, and that, to see her ahve, he must come instantly. On
receiving the message, the king hastened home, and to his wife's
chamber, where he asked her if nothing would do her good ? " One
thing," she said, might, but he would have to vow to give it to her
before she revealed what it was; so he swore that he would do it.
" Then," she said, *< bring me here the son of the Ben-ee." To this
he replied that the thing grieved him, and, had he not vowed, he
would not perform it — however, now he must and would. He started
for the hut of the Ben-ee, and had to remain long with her
before he could obtain her consent ; but at last he brought the boy
to the palace, and the queen, receiving him kindly, ordered him to be
brought up with her own son. The boys grew up together. One
day, as they were amusing themselves together, there passed by them

174 THE FOLK-LORE OP SDTHERLANDSHIRE.

a man, greyheaded and old, who said thus to them: " You seem to be
very happy together, but one of you shall yet kill the other." They
both answered, " That shall never happen"; and, in order to falsify
the prediction of the old man, Fach-M6hr-mac-Righ-na-Lirriach (the
son of the Ben-ee, and so called in his father's palace) took his
departure, and went from his father's house to push his fortunes in
some other land. Wandering about, as he was, in search of some
employment, and being weary of the way, he sat down and fell asleep
under a tree. When he awoke and looked up he observed a man
standing over him, who spoke kindly to him, inquiring whither he
was going, to which Fach-M6hr replied that he sought a master to
give him work. The stranger asked his name. " Gillie-na-Cochlan
Crackenach," replied the lad, but said not that he was a king's son.
" Since I have given you my name," said the young man, "tell me
now yours." " Then," said the stranger, *' I am Ossian-Righ-na-Faen "
(king of the Picts). So Gillie-na-Cochlan-Crackenach agreed to
enter the service of the king, and went home with him to be intro-
duced to the other servants in the castle. But that very night the son
of the Ben-ee quarrelled with them and killed half of their number.
So the king's counsellors advised the king to turn out Gillie-na-
Cochlan-Crackenach, or else he would destroy all his subjects in Faen.
"Where shall we send him to?" said the king, "To Eillan Phir
Mohr" (Isle of the Giants), they said, " and let him bring from thence
the corn chearach " (drinking-cup). Gillie-na-Cochlan-Crackenach
set out for the island, and there found a great and enchanted castle.
Round it stood a guard armed with iron flails. He took hold by the
legs of the man of them who had the biggest head, and with this flail
killed the whole of the guard. He then walked into the castle; there
sat the king and the giants his companions, and the co7m chearach
was before them on the table. After saluting the king he asked for
a drink. They desired him to drink from the cup on the table; he
took it up, drank it out, and, putting it under his arm, he walked out,
the king heeding it not, for he thought that the robber would be slain
by the guard in going out of the castle with the cup. Gillie-na-
Cochlan-Crackenach returned to the Righ-na-Faen. Men were much
surprised. " And now," said the king's counsellor, " now that this

THE FOLK-LORE OF SUTHERLANDSHIEE. 175

man has returned from Eillen-Phir-Mbhr your subjects are all dead
men. " What now will we do with him ? " cried the king. " Let
us order him," said the counsellor, " to leap twelve times backwards
and forwards over the ditch, twelve feet broad, which surrounds the
castle, and cause him to be shot at with arrows from both banks,"
and the gillie leapt, but, leaping, caught the arrows with his hands
before they touched him.

" What now? " said the king to the counsellor. " Make him try
a race with Cuillie " (swift as the wind, and brother of the king).
And the gillie ran; but, before starting, he bid Cuillie start, saying
he should himself wait for a little to rest. This set the whole court
laughing. When Cuillie was halfway over the course, and scarce
halfway up the hill, the gillie set off, overtook him, and, striking him
with the hand on the shoulder, changed him into a white deer. After
this he left the country of the Faen, and went to visit the Ben-ee.
He remained with her for a year, till one day he told her that he
wished to return to the country of the Faen to free Cuillie from the
enchantment. He did so, and he returned with Cuillie to the castle,
where the king joyfully received him, but shortly after informed
Gillie-na-Cochlan-Crackenach that he had had that day a letter from
the queen of Eillen-na-Muick but could not go to her, nor to
her country, unless Gillie-na-Cochlan-Crackenach went with him.
"Through the world," said he, ''I will go with the king, but not
to one place, and that place is Eillen-na-Muick." The king would take
no refusal, upon which Gillie-na-Cochlan-Crackenach said that, if the
king could get the consent of the Ben-ee, his mother, he would then
gladly go. The king then asked where the Ben-ee was to be found.
" On the hill by the sea, combing her hair, you will find my mother."
The king went and found the Ben-ee, as her son had said. He caught
her by the hair, Winding the long locks round his hand, he swore to
her that he would not let her go till she gave leave for her son to go
with him to Eillen-na-Muick. " Let him go then," she said; "but, if
you bring my son home alive, let the sails you hoist up as you sail in
the bay be red; if not, let them be black in your vessels." The king
swore it to her, and they sailed for Eillen-na-Muick.*
* Isle of the Pig.

176 THE FOLK-LORE OF SUTHERLANDSHIRE.

They came at last into the bay below the castle, and the queen
stood with her twelve maids and looked from the windows; and,
seeing a vessel in the bay, she laid the whole crew under a spell,
except Gillie-na-Cochlan-Crackenach. Upon this Gillie-na-Cochlan-
Crackenach laid one on the queen and on her twelve maids, and
they changed into twelve white stags that could not draw their heads
back into the windows because of the width of their branching cabers
(horns). The queen cried, " Fach-Mbhr-mac-Righ-na-Lirriach, remove
the enchantment." " Nay," he replied, " remove yours first, because
it was the first laid on." She did so, and Ossian Righ-na-Faen knew
now for the first time that his strong servant was the son of the Righ-
na-Lirriach. Now the queen called a second time, " Remove the
enchantment." Said Fach-Mbhr to the queen, " I like well that you
should look at us so ; but where am I and my master and his servants
to find a lodging to-night?" "There is a big bam here," she said,
*' it is close by, and will hold the whole of you." When they saw the
bam, lo ! it consisted of seven couples, and seven miles between each,
full of giants. So Fach-Mbhr looked round, and took by the legs the
one who had the biggest head, and with him he slew the whole
of them. He then bade the servants to go in and clean out the
bam. They began, but every spadeful they threw flew into their faces.
"Be off! be off! " he said, and, setting to, cleaned the whole out in a
few minutes. He then went t(» the queen and said they needed fuel
and fire. " There is a large stack of peats hard by," said the queen ;
*' take from it as much as you please." So the men went, but every
peat they took flew back and hit them in the face. They went and
told this to Fach-Mbhr, who came out, lifted the stack in his arms,
and carried it into the barn. Then Fach-Mbhr went again to the
queen and said, " Where are provisions for me, for my master, and for
his men ? " Said the queen, " There is a bull in the park below, take
him and kill him for your use." The men went out to take the bull,
but dared not come near it for the flames of fire it vomited forth out
of its mouth. This they told to Fach-Mbhr. " I do not know," cried
Fach-Mbhr, " what to think of a crew like this that can do nothing,"
and, catching the bull by the horns, with one wrench tore him in half.
The carcase was hauled up to the bam, and they feasted there that

THE FOLK-LORE OF SUTHERLANDSHIRE. 177

night. When darkness came on, Fach-Mbhr said to them all, '*We
must watch. Choose you the first part of the night or the last ? "
They said they were ready to take the first watch, but Fach-Mbhr
replied, " He now thought he would take the first, and they should
have the latter watch, and so they might now go to bed." About
midnight the mother of all the giants he had slain in the barn came
home with provisions for her sons, and, seeing Fach-Mbhr, a battle
began between them. He got the great mother down, when she cried,
" Spare my life, and I will give you what will bring the dead to life
and cure all manner of disease." " Where is it ? " " Under the flag
of the hearthstone," she said. " And how do you call it ? " '* Flaggan
Fiacallach." As soon as she had said this ho put her to death. In
the morning they all went down to the bay, and got on board their
vessel. " Now," cried the queen, '* Fach-Mbhr, remove all your
enchantments." " I like well, 0 queen, that you should look at us
so till we go out of sight." They had now got some way from Eillen-
na-Muick, when Fach-Mbhr said to his master and to the crew, " I will
now make war in the sky, and you will not see me for six days and
six nights, except as a pillar of cloud and a pillar of fire." At the
end of that time he said they would see him coming down, when they
must hold up the blunt end of a spear, on which he might alight.
They were overjoyed when the storm was over and they saw him
coming down ; but they had held up the points of their spears, and on
them Fach-Mbhr-mac-Kigh-na-Lirriach falling was slain. They were
sorry for the death of their champion, and, as ordered by the king,
they hoisted black sails, that the Ben-ee might see that her son was
dead. Soon after they landed, and the Ben-ee met them. To the
king of the Faen she said, " I knew how it would be and how it is —
my son is dead. It is not willingly that you slew him, else none of
you had ever reached the land," and, taking her son in her arms, she
carried him to the hills ; she found on his body the Flaggan Fiacal-
lach, and rubbing some of the oil into the corpse brought him to life
again. She then brought him to her hut, and there he lived till he
heard that his brother, the son of the king of the Lirriach, was ill
and dying. All the physicians of the land had been called, but they
could not cure him ; when they failed, their heads were cut ofi", and

178 THE FOLK-LORE OF SUTHERLANDSHIRE.

nailed round the castle. At last came Facli-Mbhr, and brought with
him the ^* Flaggan Fiacallach "; * with the oil he anointed the body of
his brother, and restored him to health. Great was the joy of the
Righ-na-Lirriach, and he commanded that when he died his kingdom
should be equally divided between the two sons. — (Mrs. Young,
Lairg.)

[The romance of Gillie-na-Cochlan-Crackenach is a specimen of the
long-winded stories still told, the unwritten novels of the western
highlands and islands. It is a wonderful fumble of many myth-
ologies. Thor, Arthur, Theseus, Circe, Hercules, may all be traced,
to say nothing of scriptural allusions.]

xxi. — Mr. Alexander Fraser's Pilgrimage.

(This story was told by a field labourer. It had been repeated to
her by another woman, who said that it had never been written, but
that she had heard it repeated by four generations. — Peggy Munroe,
Achlach.)

Mr. Alexander Fraser was the priest of a hill parish in Inverness-
shire. A tall, grave man, he was feared and not much loved ; but he
had become moodier than ever, and men ceased to speak well of him in
the last year of his residence among his flock. He had broken the vow
of celibacy, and had implicated in his guilt one of his humblest parish-
ioners. The evil tale got wind ; but it was in an agony of remorse
that this man bid his love farewell, and fell on his knees on the hill-
side, where they had parted for the last time, vowing that he would
neither shave his beard nor wear shoes till he had expiated his guilt,
and obtained remission of his sin at the Sepulchre of our blessed Lord.
He took leave of his sister and of his aged mother, who was blind,
bidding her bless him, as he went on a needful errand. " Is it an
errand of mercy, my son ? " said the aged woman. " It is an errand
of necessity, mother, and may God have mercy upon it." So Alex-

• In an Icelandic legend the myaterions phial appears. An old woman in a
bine cloak, with a glass phial, goes over the corpses after a battle. She anoints
them with the ointment, and life is restored. — Legends of Iceland, by Powell
and Magnnsson, p. 159.

THE FOLK-LORE OF SUTHERLANDSHIRE. 179

ander Fraser went out barefoot across the Inverness-shire hills. The
mother did not long survive the shock and the obloquy cast on her
son's name, and they laid her head under the shadow of his deserted
church.

The penitent kept his vow, and reached the Sepulchre, where he
fell down on his face, praying for pardon and forgiveness. Suddenly
a light filled the place, and he lifted his face, streaming with tears, to
hear a voice say, '* I am Mary, and thy sins are forgiven of God ; go
in peace." And Alexander Fraser arose, and rested not till his foot trod
again the hills of Lochaber. He was a sore altered man when he
came by the old place again ; grey was his beard, and his clothes
hanging in rents, as he slouched and stooped in his gait. The house
where his mother had lived he entered last. He had begged a trifling
alms first in many others, aye asking who was the priest of the
parish. *' Their minister," they said, " had fallen in with the Evil
One, and for five years had not been seen." A glance at his old
house showed him that it was in a state of commotion ; he entered it
by the kitchen door an eldritch-looking beggar, whom the serving-
maids ordered out. They were preparing a wedding-feast. Their old
mistress was dead, and their young one was to wed, on the morrow's
morn, a certain Patrick Morrison. " Tell your mistress that there is
a wanderer that wants word of her," and the maid went ben to Miss
Betty's chamber, where she was sewing the wedding-clothes.

" Tell the gaberlunzie that I cannot come^ for any but one, I am
that busy in the house ; but give him," she added, " a glass of wine
to drink our health and luck." The wine was served to the beggar,
who, when he had drunk it, slipped off a ring he wore into the glass,
and returned that to Miss Betty's message. At the sight of the ring
Miss Betty fainted. When she came to herself, she ran to the
kitchen, where the ragged strange man sat. "The mischief! the
mischief!" she cried; "that took ofif my brother; put him out!"
" Keep quiet, and you will, maybe, see your brother yet," he said.
He told her what his errand had been and now was. Then he went
upstairs and washed and shaved himself, and came down and sat with
her, and put it all before her ; and that he had forgiveness given him
at our Lord's grave. And syne he made the marriage between Miss

180 THE FOLK-LORE OP SUTHERLANDSHIRE.

Betty Fraser and Patrick Morrison, and they lived happily all their
days.

[There is a trace here of the Indian legend of " Sakouthala."]

xxii. — The Lost Wedding-Ring.

It fell out once that in a little faimhouse one day the mistress and
the maid were sifting meal in the morning, and that in the evening
at supper the former perceived that her wedding-ring was missing.
After due and unavailing search, she accused the lass of having stolen
it, upbraiding her with the theft before the other servant, a farm lad
who had long been courting her, and with whom she was (as my
authority expresses it) " on terms of marriage." The ring could not
be found. Appearances were against the girl. She lost her place,
and well-nigh her lover, " for the word was that hard against her "
that he felt unwilling to have his banns proclaimed with a thief.
Perplexed and unhappy, he went for counsel to a wise or spae woman.
She bid him be of good cheer, and go to bed in his house, and to
sleep " till she got word of the ring.'' To bed he went, but not to
sleep. An hour after, when she supposed him to be sound, the wise
woman rose from her chair by the hearth, and began turning over the
clothes he had taken off. After searching the pockets, which were
empty, she took up the brace, or band for supporting his trews, and
left the hut, quick as thought and unseen. The young man followed
her to a flat beside the ri^er, where " with words I cannot say, she
fetched Him I dare not name." '* Well, what is it now ? " said he,
" and he was just the Muscheef (mischief ), my dear." " "Well," she said,
and told how the lad was ill at ease after the ring, and the poor lassie
set by as a thief, " an' what do you say about the ring?" ** I say,
that the ring is just in the meal-gurnel ; it fell in while they were
sifting in the morning. Let them sift it again." So far, so good,
thought the lover ; but the wise woman and her friend had not finished
their say. " An* what will I get for this ? " said the mischief. '' You
will get him that is the fill of this " (or that this holds), showing him
the waistband

The ring was found as predicted, and the girPs character cleared,

THE FOLK-LORE OF SUTHERLANDSHIRE. 181

but the last sentences rung in her betrothed's ears ; and this time he
selected for his adviser a wise man. " Au I what can I do to be rid
of the ill thing ? " he asked, eyeing the band askance. " Take you
the brace," quoth the wizard, " and go back to the river side ; tie it
round a tree, and cut a cross in the tree, then kneel you down, and
say, ' May the Lord God Almighty bless me, and make me free of
the ill word and the ill thing.' " He did as he was bid, and next
morning the tree, split open, lay by the water side. The curse had
passed on to it, and the couple, who were married the next week,
lived long and happily all their lives. — (Peggy Munroe.)

xxiii. — An Erse Version of Jack the Giant Killer, called
The Giant and the Little Herd.

The giant appeared to the little herd-boy, and threatened to kill
him ; but the boy gave him to understand he had better not, as he
was, though small, very strong, and an enchanter, and that if the giant
ate him he would make him very ill. The giant did not quite believe
him, and taking up a stone which he ground to powder by closing his
hand on it, bid the herd do the same, or he would make short work
with him. Our little friend had a lump of curds in his pocket, which
he contrived to roll in dust, till it looked like a stone ; pressing it
between his fingers, a stream of whey run out through them. The
next trial was with the heavy hammer, which the giant threw to an
immense distance, telling the would-be enchanter that unless he could
match that he would blow his brains out. " I suppose," said the boy,
" you have no regard for the hammer, and don't care whether you
ever see it again or not ? " " What do you mean ? " growled the
giant. " I mean that if I take up the hammer it goes out of sight
in the twinkling of an eye, and into the sea." " I beg you will let
the hammer alone, then, for it was my great-grandfather's hammer,"
replied the giant, and they were both pleased with the bargain. Then
followed the hasty-pudding feat (called brose and brochen here), and
the experiment with the black-pudding, which the boy had inside his
jacket, and which ran blood when he pierced it. The giant, trying to
imitate him, plunged a knife into himself and died, as may be seen in

Vol. 6.— Part 3. o

182 THE FOLK-LORE OF SUTHERLANDSHIRE.

all carefully compiled books for the use of young persons.— (D.
Murray, Skibo.)

[The opening of the tale, and the deaths of Comoran and Blunder-
bore, as told in our children's books, are all unknown here, and the
whole thing as found in Sutherland more nearly resembles the Scan-
dinavian story of "The Giant and the Herd Boy," given in Thorpe's
Yule Tide Stories (Bohn's library edition), but, as will be seen, it
incorporates with that some of the features of our Jack.]

xxiv. — The Herds of Glen Guar.

A wild and romantic glen in Strath Carron is called Glen Craig.
It was through this that a woman was once passing, carrying an infant
wrapped in her plaid. Below the path, overhung with w^eeping
birches, and nearly opposite, ran a very deep ravine known as Glen
Ouar, or the Dun Glen. The child, not yet a year old, and which
had not yet spoken, or attempted to speak, suddenly addressed her
thus : —

" I' leanvar vo mhoal otiar

(Le lavidh na ghoul)

Himig meish a che bloau

An's a gleana ouar ad palla,

Gun chu, gun duinie

Gun chain, gun gillie,

Ach aon duinie

Ajus e lea "

Or—

" (Many is the dun hummel cow, each having a calf.)

I have seen milked

In the opposite dun glen

Without the aid of dog,

Or. man, or woman, or gillie,

One man excepted,

And he grey "

The good woman, terrified and grieved, flung down child and plaid,
and ran home, where, to her great joy, her baby lay smiling in his
cradle. Some frolicsome spirit had j)laycd her the trick, and returned
the infant to the cottage.— (D. Murray, Skibo.)

THE FOLK-LOliE OF SUTHERLANDSHIKE. 183

xxvi. — The Unwelcome Guest.
(Told on a New Year's Eve thirty-six years ago, to D. M., in Gaelic.)

In tlie good old times the New Year's festivities were kept up for
eleven days together. A long time ago a funeral took place in the
churchyard of Dornoch, on a New Year's day. In the churchyard
it was, therefore, that on this occasion invitations were given and
received. It happened that they were so by all the men attending
the funeral, with the exception of one, who was left, when the others
moved off, standing alone and crest-fallen among the green graves of
his forbears. His attention was attracted to a human skull, lying
blackening on the surface of '' the strangers' burying-ground." He
went up to it, and, hitting it with his staff, addressed it thus : — "Thou
seemest to be forsaken and uncared for, like myself. I have been
hidden by none, neither have I invited any — I now invite thee."
The poor man then walked home, where he arrived as the long mid-
winter's night closed in, and found his wife on the look-out for him
and for any guests he might have brought with him. Soon after they
had sat down to dinner, a venerable old man, dressed in greyish
clothes, entered the room in the most perfect silence, took his seat at
the table and his share of the viands under which it groaned; indeed,
it was amply spread with the food used in the good old times, — mutton,
venison, kippered salmon, and oat-bannocks, which had been baked
on a red-hot flag-stone, and mixed with eggs, caraway seeds, &c.,
made from barley-malt. After the meal, the old man, rising, departed
without having spoken a word. In the same way he repeated his
visits for six nights. At last the host became alarmed and uneasy ;
as he had been indeed from the beginning convinced that the stranger
belonged to the other world. He accordingly asked the priest's advice
as to how he was to get rid of the unwelcome guest. The reverend
father bade him, in laying the bannocks in the basket for the seventh
day's supper, reverse the last-baked one. -This, he assured him,
would induce the old man to speak.

That night the old grey man perceived it on entering. He did not
sit down, as usual, but said as follows : — "I now see, oh, friend I that

o2

184 THE FOLK-LORE OF SUTHERLANDSHIRE.

you are tired of me, before the end of the New Year's festival. I
now invite you to spend the remainder of it with me in the kirk-yard.
I go before you, and will await your coming : on your peril do not
faU."

Mine host went again and craved the priest's advice, whose counsel
was to proceed. This he did, with a trembling step, while from every
pore a cold sweat distilled. On reaching the churchyard, he there
saw a great house, illuminated in its many windows, while sounds of
music and dancing met his ears. The savoury odours issuing from
the kitchen soon reminded him that he had had no dinner that day :
his fears vanished, and he felt hungry. The grey old man received
him at the door, led him into a large room, beautifully decorated,
where a numerous company was assembled. The old man, disappear-
ing then, left him to enjoy himself for the evening, which he did —
eating, drinking, piping and dancing. After a short time the grey
master of the house entered, and said to him that the entertainment
was at an end, and that he must make the best of his way back.
" Surely not yet. I have been but for a few hours, and I kept you
for days." The other replied: ''Hasten home, or your wife will be
married to another ; in parting, let me give you this advice : never
take liberties, using disrespectful words or actions to the remains of
the dead." Having said so, the grey old man, the guests, the house,
and all that it contained, vanished, leaving our hero standing alone in
the churchyard-grass, and so fatigued that he could hardly crawl back
in the moonshine.

When he neared his own house he again heard the sound of music
and dancing ; and, on opening the door, the first thing that met his
sight was his wife, in a bride's dress. She swooned away immediately ;
the piper flung down his pipes and bolted through the window; the
would-be bridegroom scrambled up the chimney; the wedding-guests
made for the door, or hid under the bed, and the husband and wife —
called back from her faint, — were left alone to make their mutual
explanations. It seemed he had been away a year and a day ; and
that is the time within which widows are restricted from making a
second marriage.

It was some time before the man recovered from the fatigue of a

THE FOLK-LORE OF SUTHERLANDSHIRE. 185

year spent in dancing, or the wife wholly got over her fright ; but I
am assured they lived happily ever after ; saw their great-great-grand-
children; and that their descendants are scattered through the
country to this day. — (D. M., gamekeeper.)

xxvii. — The Stupid Boy.
Part L^The Nine Yards.

There lived once on a time in Sutherland a widow, who had one
son, and he was a very stupid boy ; so stupid that he could not be
trusted out of sight, and that he had no idea how to buy or sell. One
day his mother had nine yards of home-spun to sell ; and there was a
market within a few miles of her, at which she wished to show it for
sale ; but she could not go herself, and had no one to send but her
son, and she thought a great deal how she was to prevent him doing
something stupid with it, and being cheated. At last she thought
that as the fair lasted three days she might send him every day with
three yards, and that he could not go far wrong in getting a price for
so small a quantity. So she sent him off with the first three, and
charged him to bring it home if he did not get plenty of bidders and
a long price for it. Nobody at the fair noticed the stupid boy and
his little bundle ; and he was turning to go home when a butcher met
him, and asked him if he would sell the three yards of cloth. The
boy said it was for sale, if he could get anything for it. " I will give
you the two best things you ever saw in your life," said the butcher,
and pulled out of his pocket a mouse and a bee. Presently the bee
began to fiddle, and the mouse to dance, and they were the strangest
pair you ever saw. " Done," cried the stupid boy, and hastened home
to his mother with the mouse and the bee. When she saw for what
he sold her stuff she was so angry that she flogged him soundly.
Next day, however, she told him to take the next three yards and sell
them better than the first, or that she would give him a terrible
thrashing, and bread and water for a week.

Our stupid boy came to the fair, and began looking about for the
butcher again, like a goose that he was. Very soon he saw him
poming. " Have you any more homespun to sell to-day, my little

186 THE FOLK-LORE OP SUTHERLANDSHIRE.

friend ?" said he. Then the boy let him have the three yards more,
for what do you think ? — for a long, leather string, that would tie of
its own accord, and a stick ("plochan") used for stirring brose, that
beat of its own accord. *' They will do to serve my mother out," said
the stupid boy. When he got home, she began to be very angry at
being cheated for the second time, but the tie soon held her, and the
stick gave her such a thrashing that she was too ill and frightened to
say another word.

Part II. — The Stupid Boy and the Three Laughs.

Now there lived in those days a rich man, who had an only
daughter, and she was a very stupid girl ; so stupid that she sat like
a lump and thought, and never had laughed in her life. And the
father said he would not give her in marriage to any one unless the
bridegroom could make her laugh three times.

And it came to pass, when the stupid boy, who had grown to be a
man, heard that, he asked his mother's leave to go and try if he could
not make the stupid girl laugh. She said he might try, for the girl
was to be rich, and he was stupid enough to make the cat laugh in
the fire-comer. " Well, we will see that," and he went to the house
where the girl lived. Soon after he came in he put the mouse and the
bee down on the table, and whistled to them till the one began to
pipe, and the other to dance, and when the grave girl (who was very
pretty, with snow-white skin and eyes like sloes) saw them she
clapped her hands and laughed for a quarter of an hour. Her father
clapped his hands and cried, '' Well done," and " Do it again."

Now, you must know, that though her father was vexed all his life
to see her sit like a stone, her mother — who was rather a dull woman
too — did not mind it, and was very anxious that she should marry a
rich, fat old man, whom her father thought as stupid as the boy and
the girl put together.

So it was, that next night, when the boy came to the house, he
found the other lover sitting at the table, and the mother filling him
with bread and cheese and fine words, and the girl sitting by like a
stone. When our stupid boy saw him, he pulled the leather string

THE FOLK-LORE OF SUTHERLANDSHIRE. 187

and the " plochan " out of his pocket; and the string tied the fat
man, and the porridge-stick beat him, till he roared for mercy. Then
the girl clapped her hands and laughed till her sides ached.

Next morning the mother sent for both the lovers. She told the
boy that he was a rogue, and would come to be hung, as he deserved,
and that he should never have her daughter ; but she said to the old
man that he might have the girl, and that the wedding should be
that very evening.

But the stupid boy was determined not to be beat, so he came to
the window quietly, and put the bee in. The bee stung the man in
the face, so that he ran about, holding his hands to his head, and the
girl sat opposite him and laughed till the tears ran down her face ;
and every time she looked at the fat old man's swelled nose, and eyes
she began again. Her father heard the noise, and came in, when he
saw her not able to speak for laughing. He was so delighted that he
said no one should have her but the stupid boy that had made her
laugh three times. So they were married next day, and lived happily
all their lives after. — (D. R., forester, Loch Stack Lodge.)

[Of this story a very similar version is told in Argyllshire.]

xxviii. — The Master Thief.

[This was twenty or thirty years ago a common school-boy's tale.
I have tried in vain to get it written down in Gaelic, but they tell it
with all that is in the Norwegian version, and more besides, such as
the theft of some rabbits (how performed I cannot hear), and that
of a lot of calves. The master thief stole these for the robbers by
imitating in the woods and upland pastures the cry of their milky
mothers.]

xxix. — A Legend of Loch Spynie.

There was a gentleman in Morayshire, at one time, who had learnt
witchcraft in the school of black art in Italy. On one occasion he
ordered his coachman to drive him, in his carriage and four horses,
across Loch Spynie, on the ice of one night's frost. Loch Spynie was
very deep at that time. The wizard charged a pair of pistols in the

188 THE FOLK-LORE OF SUTHERLANDSHIRE.

coachman's presence, telling him that he would be shot dead if he
looked back when on the ice.

On thej went, on the thin ice, and as soon as the leaders had their
fore-feet on dry land the coachman looked back, and saw " twa black
craws " on the front of the coach. The ice immediately gave way,
and down went the carriage and wheelers ; but the leaders, being very
powerful animals, dragged them all to land.

The powder in the pistols got wet, and would not bum, which saved
the coachman's life.

The crows were two familiar imps or devils.— (J. Rose, Skibo.)

XXX. — The Bogie Koschan,* or Robin-Goodfellow.

There is a sprite, who is very easy and good-natured to those that are
civil to him.

Once upon a time, in the middle of winter, a man was walking from
Tain to Assynt with a basket on his back, which was full of bottles of
wine. At a bridge he meets the sprite, who offers to carry the basket
for him. Well, they walked on together till they came to Loch
Assynt, where the sprite says they had better sit down at the side of
the loch. This they did, and the bogie began to take out the bottles
of wine, and roll them one after the other over the ice for mischief,
because the ice was only of two nights' frost ; and though it carried
the bottles, would not bear a man's weight. Says the man then to
the hobgoblin, " Since you have sent out the bottles, you will have to
get them back, or I shall be in trouble."

" Since you are so good-natured about it, I will do that same," said
the sprite, and he gathered all the bottles into the creel again, and
the two men went on their way. The man soon asked the hobgoblin
if he ever did any harm, saying that he seemed very obliging.
" Well," said the other, " since you have asked me, I will tell you all
the harm that ever I did. At Tallachie there was a servant lass that
angered me with aye saying she had seen me, and telling lies on me,
and she never saw me but once, and that once I broke her leg for her
pains." " And did you ever do any more tricks ? " "I thrashed ^
* Some prononnce it like Badcrroschan.

CHARMS AND SPELLS AT GRETNA. 189

thief once that had stolen a pack-saddle, and I whipped him all the way
back with it." " And anything more ? " " There was a dog at a
bothie that I killed, for he barked at me, and would not let me lie in
the stack, but that is the truth (fenina), and all the ill I have done
since I came to this place."

( To he continued. )

CHARMS AND SPELLS AT GRETNA.

Communicated by William George Black, F.S.A.Scot.

HE following curious passages have been transcribed by
Mr. George Neilson, Solicitor, Glasgow, from the Kirk
Session Records of the parish of Gretna, and will, 1 think,
be interesting to Members of the Folk-Lore Society.

Graitney Kirk, Feb. 11, 1733.
Session met after Sermon.

It was represented by some of the members that the
Charms and Spells used at Watshill for Francis Arm-
strong, Labouring under distemper of mind, gave great offence, and
'twas worth while to enquire into the affair and publickly admonish
the people of the evil of such a course that a timely stop may be put
to such a practice.

Several of the members gave account that in Barbara
1^*1' ^P'^^l^ Armestrang's they burned Rowantree and Salt, they took
Armstrong three Locks of Francis's hair, three pieces of his shirt,
toMaj^Birrel. *^^^® ^°^*^ ^^ wormwood, three of mugwort, three pieces
of Rowantree, and boiled alltogether, anointed his Legs
with the water and essayed to put three sups in his mouth, and meantime
kept the door close, being told by Isabel Pott, at Cross, in Rockcliff,

Wise*

commonly called tlie .^ Woman, that the person who had wronged
* Interlined as in original.

190 CHARMS AND SPELLS AT GRETNA.

him would come to the door, but no access was to be given. Francis,
tho' distracted, told them they were using witchcraft and the Devil's
Charms that would do no good.

It is said they carried a candle around the bed for one

Isabel Pot p^j.^. ^f ^j^g inchantment. John Neilson, in Sarkbridge,
some time ^ > o >

after was declared before the Session this was matter of fact
Esk. ^ mg ^^YiQYS then present. Mary Tate, Servant to John
Neilson in Sarkbridge, is to be cited as having gone to
the Wise woman for the Consultation.

Graitney Kirk, Feb. 25, 1733.
Session met after Sermon.

Mary Tate having been summoned, was called on, & compearing
confessed that She had gone to Isabel Pot in the Parish of Rockcliff,
and declared that the s^ Isabell ordered South running water to be
Lifted in the name of Father, Son, & Holy Ghost, and to be boiled
at night in the house where Francis Armstrong was, with nettle roots,
wormwood, mugwort, southernwood, and rowantree, and his hands,
Legs, & temples be stroaked therewith, and three sups to be put in
his mouth, and withal to keep the door close: She ordered also three
locks of his hair to be burnt in the fire with three pieces dipt out of
his shirt, and a Slut, i.e. a rag dipt in tallow, to be lighted and carried
round his bed, and all to be kept secret except from near friends :
Mary Tate declared that the said Francis would allow none to touch
him but her, and at last Helen Armestrang, Spouse to Archibald
Crichton, Elder, assisted her, and after all the said Francis, tho'
distracted, told them jbhey were using witchcrafts & the Devil's
Charms that would do no good : Mary Tate being admonished of the
Evil of such a course was removed : Notwithstanding her acknow-
ledgements of her fault she is to be suspended a sacris, and others her
accomplices, and that none hereafter pretend Ignorance the Congrega-
tion is to be cautioned against such a practice from the Pulpit.

191

DAFYDD WILLIAM DAFYDD AND THE
FAIRIES.

[he following story was related by Mr. Howel Walters, of
Ystradgynlais, to Mr. G. L. Gomme and myself on
Whitsun Monday last. Mr. Walters had heard it from
John Williams, late of Penrheol, Ystradgynlais, who
died the year before last, aged 94 : —

" There was a person of the name of Dafydd William Dafydd living
at Bryngrainen farm, Palleg, Ystradgynlais. He was a very religious
man, fond of music, and a good player on the flute. One day he
went out as usual to see after his cattle and sheep on the adjoining
mountain, to a place called Llorfa, near the Van Pool. He often
went up there to play the flute. This day, as usual, he took his flute
with him ; and he did not return home that evening. His wife called
together her friends, and said Dafydd had not come home. They
went looking for him that night and the day after, and for many
days. They dragged all the pools in the rivers, and made a great
search for him, but could not find him, nor any account of his where-
abouts. His wife and friends at last made up their minds he had
come to some sad end. However, in about three weeks after Dafydd
came home, about five o'clock one evening, to the great surprise of
his wife, who had given up all hope of ever seeing him again. She
asked him where he had been instead of coming home as usual; and
he was quite as much surprised to hear the question, for, as he
thought, there was nothing unusual for him to be out of the house for
only a few hours. He inquired why she asked. His wife said :
* Where have you been for the past three weeks ? ' ' Three weeks !
Is it three weeks you call three hours ? ' said Dafydd. His wife told
him they had been looking everywhere for him, but could get no clue
to him, and pressed him to say where he had been. At last he told

192 DAFYDD WILLIAM DAFYDD AND THE FAIRIES.

her that while playing on his flute at the Llorfa he was surrounded at
ft good distance ofif by little beings like men, who closed nearer and
nearer to him until they became a very small circle. They sang and
-danced, and so affected him that he quite lost himself. They offered
him something to eat, — small, beautiful cakes, of which he partook ;
and he had never enjoyed himself so well in his life."

Mr. Walters states that John Williams declared that in his youth
he knew Dafydd well ; and it was useless to try to persuade Williams
that the adventure above related was not a fact, for he would always
reply that Dafydd was a very religious man, and he did not believe he
would say what was not true.

There is little calling for remark in this version of a well-known
story. The incident of the cakes, however, may be noticed. In
general, when the hero of a folk-tale gets into the power of super-
natural beings in the under-world he must be careful not to partake of
any food which is offered him if he desire to return. But Dafydd,
though he had fallen into the hands of the Tylwyth Teg, and become
for the time invisible to human eyes, had not reached the under-
world, their dwelling-place. This may account for his escape ; and
careful search should be made among Welsh and other Celtic legends
for parallels. There is a Chinese story, given by Dr. Dennys in his
Folk-Lore of China, page 98, which is told of Wang Chih, one of the
patriarchs of the Taoist sect : — •' Wandering one day in the moun-
tains of Kii Chow to gather firewood he entered a grotto in which
some aged men were seated intent upon a game of chess. He laid
down his axe and looked on at their game, in the course of which one
of the old men handed him a thing in shape and size like a date-
stone, telling him to put it into his mouth. No sooner had he tasted
it than he became oblivious of hunger and thirst. After some time
had elapsed, one of the players said : ' It is long since you came here
you should go home now I' whereupon Wang Chih, proceeding to
pick up his axe, found that its handle had mouldered into dust. On
repairing to his home he found that centuries had passed since the
time when he left it for the mountains, and that no vestige of his
kinsfolk remained." It is obvious here that the effect of time on
Wang Chih had been counteracted by the sweetmeat, since the axe

SOME SPECIMENS OF AINO FOLK-LORE. 193

which he had laid down, and which was no longer in contact with his
body, still remained subject to it. The same action seems attributable
to Dafydd's fairy cakes. In another Chinese story mentioned by Dr.
Dennys two friends who have lost their way in the T'ien T*ai moun-
tains are entertained, during seven generations of men, in a fairy
retreat by two beautiful girls and fed on hemp. Can it be that the
notorious effects of this and similar drugs in producing dreams,
wherein the relations of time are altogether confounded, may have had
something to do with the origin of tales like these ? Or, given the
independent existence of the legend, has the dream-producing quality
of hemp caused the introduction of the drug in this one instance ?
This hypothesis appears to me the more reasonable ; but Gruppe,
perhaps, might make something of the other.

E. Sidney Hartland.

SOME SPECIMENS OF AINO FOLK-LORE.

By the Rev. J. Batchelor.

N interesting paper on the above subject was recently read
before the Asiatic Society of Japan at Tokyo. These
specimens had been taken down as they were sung,
chanted, or recited by the Aino bard or story-teller. In
all, seven legends were given in the original Aino, accompanied by a
literal translation and commentary. The first was the legend of a
famine, which Mr. Batchelor seemed to think was kept alive simply
to show how good a thing is wine. The second legend also bore upon
the same subject of famine, and had a somewhat curious moral to the
effect that, as the gods had, in extending food to the Aino race,
shown that they had been pleased by offerings of wine and inao
(whittled wood), why then should the form of religion be changed?

194 SOME SPECIMENS OF AINO FOLK-LORE.

The third legend was an account of a great trout that quite filled a
large lake, and proved such a scourge to the people of Aino-land that
the gods at last took pity, and, descending, killed it. It is to the
action of such a fish that the Ainos refer all earthquakes, the land
indeed being supposed to rest on its back. The fourth legend relates
how Okikurumi and JSamai (that is, as Mr. Batchelor believes, Yosh-
itsune and his servant Benkei) harpooned a large sword-fish, and,
after long struggling, finally conquered it. The tale seems intended
to preserve the fame of Yoshitsune as a benefactor to the Ainos, and
point the moral that a new comer or stranger should not be despised.
The fifth legend tells of Yoshitsune in love — how, through taking just
one glance at a beautiful woman, he got exceedingly love-sick, retired
to his hut in sullen despair, and would not be comforted. ** Though
two bad fish and two good fish were put before him he could not eat."
The news of his condition is brought to the beautiful woman by a
water- wagtail, which called upon her to have mercy upon Aino-land ;
for, if Yoshitsune should die, the soul of Aino-land will depart. So
an unreal woman is made in the likeness of the beauty, and introduced
into the hero's hut, where she proceeds to put things in order. ''Then
Yoshitsune looked through his sleeve and saw the beautiful woman.
He got up greatly rejoiced, he ate some food, strength came back to
his body, and the woman was gone. Yoshitsune saw he had been
deceived, but there was nothing to be done, and nothing to say, so he
got well." The moral the Aino draws is, '* Be not too easily deceived
by woman's love, for it soon passes away like a mere unsubstantial
phantom or shadow." The sixth legend recounts the exploit of
Yoshitsune and his wife in cutting down a "metal pine-tree" which
had resisted all the strokes of the Aino ancients. The moral the
Aino teach from it is, let not the younger laugh at the elder, for the
very old people can teach their juniors a great deal, even in so simple
a matter as felling trees.

The seventh legend was of a very different style from the preceding
ones. It was called by a name which indicated the subject-matter,
whereas the titles of the others all seemed to refer to the tune or tone
in which the legend was chanted. To the philologist the legend was
especially interesting, as it contains many old and now disused words.

SOME SPECIMENS OF AINO FOLK-LORE. 195

The younger Aino indeed require to be specially taught by their elders
before they can understand the allusions and idioms which occur in
this and other legends of a like character. Old men listen with rapt
attention to the recital of this really exciting tale, so pathetic and
graphic as it is in the original — qualities, however, which are much
lost in the translation. The title Poiyaumhe means literally " little
beings residing on the soil " — " little " being probably meant to
express endearment or admiration. The heroes of the people seem to
be meant, or simply the brave Aino. The tale is one of invasion and
war. The enemy invade the land in the form of deer, male and
female, a large speckled buck, speckled even to its horns, leading the
male herd, and a speckled doe leading the female. The reciter, who
is aided by his younger sister and elder brother, sends a poisoned
arrow into the thickest of the herd, slaying multitudes with one shot.
The speckled buck took then his true form of a man, and a fierce
duel followed between the two. Meanwhile both the brother and
sister were slain by the woman who had been the doe, and, in the
quaint phrase of the Aino, "rode upon the setting sun." The malig-
nant man and bad woman then set fiercely upon the Aino, who, after
vanquishing the latter, swooned under a blow from the former. On
his recovery he set out to discover the path by which the deer had
been seen to come, and after six days' travelling came to a tall
mountain with a beautiful house built on its summit. Descending —
for his path had always been through the air — by the side of the
house, and looking through the chinks of the door, he^saw a little
man and a little woman sitting beside the fireplace. At the request
of the man the woman proceeds to prophecy. She tells of the fight
that had just been in the distant land, and of the victory of the single
Poiyaumbe over their elder brother, who had without cause been the
aggressor. She cannot clearly see what is next to happen, but there
is clashing of swords and spurting forth of blood. As she ends her
prophecy the Aino enters, fiercely curses the Sematuye man and his
people, and chases him about the house with intent to kill. The noise
attracts the multituile, who swarm as thick as flies, but are mown
down like grass. The little woman curses her people for their wicked-
ness in attacking the Poiyaumbe without a cause, and throws in her

196 FOLK-LORE OF THE SENECA INDIANS.

lot with the stranger. Side by side they fight until all are slain, the
little Sematuye man last of all.

Among the Aino there are still prophets and prophetesses, who
limit their powers now, however, to telling the cause of illness, pre-
scribing medicine, charming away sickness, and such like. A person
when prophesying is supposed to sleep or otherwise lose consciousness,
and to become, so to speak, the mouth-piece of the gods. The
prophet is not even supposed to know what he himself utters, and
often the listeners cannot understand the meaning of the utterances.
The burden of prophecy sometimes comes out in jerks, but more often
in a kind of sing-song monotone. It is difficult to imagine a more
solemn scene than that of an Aino prophet prophesying, as once wit-
nessed by Mr. Batchelor. Absolute silence reigned around, old men
with grey beards sitting with eyes full of tears, in rapt attention, the
prophet himself, apparently quite carried away with his subject,
trembling, perspiring profusely, and beating himself with his hands.
At length he finished exhausted ; though, as he opened his eyes for a
moment, they shone with a wild light.

FOLK-LORE OF THE SENECA INDIANS
OF NORTH AMERICA.

By John Wbntworth Sanborn.

LIE Seneca Indians relate to their children a great number
of tales, weird, ingeniously constructed, and interwoven
with which are the customs and manners of the tribe.
These tales they do not, for superstitious considerations,
tell when snakes are about. In the long winter evenings a story-
teller, whom some family secures for the occasion— and he must be

FOLK-LORE OF THE SENECA INDIANS. 197

one of the regularly appointed story-tellers of the tribe — croons out
the legendary lore to an interested company of old and young gathered
for the evening. Each person pays tribute to the story-teller: one
presenting an ear of corn, another an apple, a third a potatoe, until
all have contributed. In return for making translations into the
Seneca tongue of hymns and other matter, the writer was adopted
into the tribe with imposing ceremony, and given the name of
0-yo-ga-weh, signifying " Clear sky," and honoured by the Indian
council with the narration, by the official story-teller, of the legends
of the tribe. I subjoin one of the tales.

The Man who became a Bear.

A little boy lived in a bark-house with an old man who called the
boy his nephew. The boy was a good hunter, and he kept the old
man well supplied with bear's-meat.

Growing older, the boy wandered every day at a greater distance
from the wigwam, and the old man said, "My nephew, do not go far
to the north, it will not be safe." " What can uncle mean by that ?
Why didn't he tell me why I should not go that way ? I will be
careful, but I will go that way. I will know the reason."

So he started, not meaning to run into any danger, but only to
learn why the old uncle cautioned him. He found all kinds of game
in plenty, and was allured by the game to go a great distance.
Suddenly he discovered what to him was very strange, the track of a
great bear ; so large and heavy was the bear that at every step his
great weight pressed his foot deep down into the earth, and so fat
was he that the footprints were filled with oil from the bear's leg. ** I
will follow this wonderful track," said the boy, " and kill this great
bear."

The track appeared to be lately made, for the weeds which the bear
trod down were slowly straightening themselves up again. He
followed the track, forgetting, in his eagerness, all about the old man
in the wigwam far away, and at length came to a bark-house which
contained a large family, and among them quite a number of girls.
He asked an old woman when the bear went by the house and on to

Vol. 6.— Part 3. p

198 FOLK-LORE OP THE SENECA INDIANS.

the forest, and she replied, pointing to the youngest, " When that
girl was a baby; but the animal is not a bear, it is a man."

" She is a foolish old woman. She does not know a bear from a
man," said the nephew to himself. " I know it is a bear's track, and
I will follow it."

In his journeying he reached another house, and saw an old man,
and asked, " When did the great bear go past ? " And the man
answered, " That is the track of your own uncle who went past. He
made the track to catch your attention. He will be glad to see you.
I moved into this house when he made the track that I might have
this oil to eat on my corn-bread."

" I know it is a bear's track and not a man's," muttered the boy to
himself.

He continued to follow the great track, and in a few hours reached
another house where the track seemed to end. Near the house there
was a deep ravine, and not far off a lake.

Stopping at the door, he asked, " When did the great bear go past ?
I am after him, and am going to shoot him."

The man in the house said, '* My nephew, you have at last come
home and I am glad. I made that track when you were a little boy.
I made it and filled it with oil to catch your mind and lead you home.
That old man who told you not to go to the north stole you away from
this house when you were twelve moons * old. I wanted to show you
the way home, so I made the track. The old man will come for you,
but he shall not have you. I will command my house to become a
stone house, and he cannot hurt you."

# * * # * «

The old man in the wilderness wondered what had become of the
boy. He feared that his orders were disobeyed, and that the boy had
found the track. So he started very early in the morning to look
him up. He saw the boy's track near the track of the bear. *' Yes, my
nephew has surely found out why I told him not to go to the north;
I will follow him. But first I will change into a grizzly bear, and he
will see me and be afraid, and I can catch him." The old man
accordingly turned into a bear and started on the run. Reaching the
* A " moon " is a month in Indian reckoning.

THE THREE LEMONS. 199

first bark-house he halted, and asked if the boy had gone past ; he
was told that he had. He hurried on, and inquired at the next house,
and they told him that the boy had gone along. Soon he reached the
house where the boy was. When the boy's own uncle saw the bear
approaching, he said to his bark-house, " Let my house become a
stone ! " and it turned into one the shape of a mound, and there was
a very small hole for an entrance. The uncle and nephew remained
within.

The bear said, " You have my boy, and now let us decide by a fight
who shall have him. You come out here and we will fight." *' No,
you come into the house if you want to fight," said the uncle, and the
boy laughed.

The bear became very angry at this, and put his paw into the
entrance and tried to open it wider, but he could not do it.

The uncle lighted a pine-knot and set fire to the bear's paw. The
bear withdrew his paw and tried to brush off the fire with the other
paw, but his fur was so oily that, instead of putting the fire out, he
set fire to the other paw. He ran to the lake and plunged into it,
but the lake was not water, it was oil, and he set it all afire, and was
consumed in it.

The house became a bark-house again, and the uncle went to the
lake and blew out the fire.

They lived together in happiness, fished, and trapped, and hunted,
and had all good things in abundance.

THE THREE LEMONS.

(From the " Slovenish of North Hungary :" J. Rimarski's Slovenckje
Povesti, i. 37.)

|HEEE was once upon a time an old king who had an only
son. This son he one day summoned before him, and
spoke to him thus : " My son, you see that my head has
become white ; ere long I shall close my eyes, and I do
not yet know in what condition I shall leave you. Take a wife, my

p2

200 THE THREE LEMONS.

son ! Let me bless you in good time, before I close my eyes." The
son made no reply, but became lost in thought. He would gladly
with all his heart have fulfilled his father's wish, but there was no
damsel in whom his heart could take delight.

Once upon a time when he was sitting in the garden, and just
considering what to do, all of a sudden an old woman appeared before
him. Where she came, there she came. " Go to the glass hill, pluck
the three lemons, and you will have a wife in whom your heart will
take delight," said she ; and as she had appeared, so she disappeared.
Like a bright flash darted these words through the prince's soul. At
that moment he determined, come what might, to seek the glass hill
and pluck the three lemons. He made known his determination to
his father, and his father gave him for the journey a horse, arms and
armour, and his fatherly blessing.

Through forest-covered mountains, through desert plains, went our
prince on his pilgrimage for a very very great distance, but there was
nothing to be seen, nothing to be heard of the glass hill and the three
lemons. Once, quite wearied out with his long journey, he threw
himself down in the cool shade of a broad lime-tree. As he threw
himself down his father's sword, which he wore at his side, clanged
against the ground, and a dozen ravens began croaking at the top of
the tree. Frightened by the clang of the sword, they rose on their
wings and flew into the air above the lofty tree. " Hem ! till now I
haven't seen a living creature for a long while," said the prince to him-
self, springing from the ground. " I will go in the direction in which
the ravens have flown ; maybe some hope will disclose itself to me."

He went on, he went on anew for three whole days and three
nights, till at last a lofty castle displayed itself to him at a distance.
** Praise be to God I I shall not at any rate come to human beings,"
cried he, and proceeded further.

The castle was of pure lead ; round it flew the twelve ravens, and
in front of it stood an old woman : it was Jezibaba * leaning on a
long leaden staff. " Ah I my son ; whither have you come ? Here
there is neither bird nor insect to be seen, much less a human being,"
said Jezibaba to the prince. ** Flee, if life is dear to you ; for if my
* Jezibaba represents winter.

THE THREE LEMONS. 201

son comes he will devour you." "Ah ! not so, old mother ! not so !"
entreated the prince. " I have come to you for counsel as to whether
you cannot let me have some information about the glass hill and the
three lemons." " I have never heard of the glass hill ; but stay !
when my son comes home, maybe he will be able to let you have the
information. But I will now conceal you somewhat ; you will hide
yourself under the besom, and wait there concealed till I call you."

The mountains echoed, the castle quaked, and Jezibaba whispered
to the prince that her son was coming. " Foh ! fob ! there's a smell
of human flesh. I am going to eat it I " shouted Jezibaba's son, while
still in the doorway, and thumped on the ground with a huge leaden
club, so that the whole castle quaked. " Ah ! not so, my son ! not
so ! " said Jezibaba, soothing him. " There has come a handsome
youth, who wants to consult you about something." " Well, if he
wants to consult me, let him come here." " Yes, indeed, my son, he
shall come, but only on condition that you promise to do nothing to
him." " "Well, I'll do nothing to him, only let him come."

The prince was trembling like an aspen under the besom, for he
saw before him through the twigs an ogre, up to whose knees he
did not reach. Happily his life was safeguarded when Jezibaba bade
him come out from under the besom. " Well, you beetle, why are
you afraid ? " shouted the giant. " Whence are you ? what do you
want?" " What do I want?" replied the prince. '^T've long been
wandering in these mountains, and can't find that which I am
seeking ; now I've come to ask you whether you can't give me infor-
mation about the glass hill and the three lemons." Jezibaba's son
wrinkled his brow, but after a while said in a somewhat gentler
voice, " There's nothing to be seen here of the glass hill ; but go to
my brother in the silver castle, maybe he'll be able to tell you some-
thing. But stay ! I won't let you go away hungry. Mother ! here
with the dumplings." Old Jezibaba set a large dish upon the table,
and her gigantic son sat down to it. " Come and eat ! " shouted he
to the prince. The prince took the first dumpling, and began to bite,
but two of his teeth broke, for they were dumplings of lead. " Well,
why don't you eat? Maybe you don't like them?" inquired Jezi-
baba's son. " Yes, they are good ; but I don't want any just now."

202 THE THREE LEMONS.

'* Well, if yon don^t want any now, pocket some, and go your way."
The good prince, would he, nould he, was obliged to put some of the
leaden dumplings into his pocket. He then took leave, and pro-
ceeded further.

On he went, and on he went for three whole days and three nights,
and the further he went the deeper he wandered into a thickly
wooded and gloomy range of mountains. Before him it was desolate,
behind him it was desolate ; there was not a single living creature to
be seen. All wearied from his long journey, he threw himself on the
ground. The clang of his silver-mounted sword spread far and wide.
Above him four-and-twenty ravens, frightened by the clash of his
sword, began to croak, arising on their wings, flew into the air. " A
good sign ! " cried the prince. " I will go in the direction in which
the birds have flown."

And on he went in that direction ; on he went as fast as his feet
could carry him, till all at once a lofty castle displayed itself to him !
He was still far from the castle, and already the walls were glistening
in his eyes, for the castle was of pure silver. In front of the castle
stood an old woman, bent with age, leaning on a long, silver stafif, and
this was Jezibaba. "Ah! my sont How is it that you have come
here? Here there is neither bird nor insect, much less a human
being," cried Jezibaba to the prince : " if life is dear to you, flee away 1
for if my son comes, he will devour you." " Nay, old mother ! he
will hardly eat me ; I bring him a greeting from his brother in the
leaden castle." "Well, if you bring a greeting from the leaden
castle, then come into the parlour, my son, and tell me what you are
seeking." " What I am seeking, old mother ? For ever so long a
time IVe been seeking the glass hill and the three lemons, and cannot
find them: now I've come to inquire whether you can't give me infor-
mation about them." " I know nothing about the glass hill; but
stay I when my son comes, maybe he will be able to give you the
information. Hide yourself under the bed, and don't make yourself
known without I call you."

The mountains echoed with a mighty voice, the castle quaked, and
the prince knew that Jezibaba's son was coming home. " Fob! foh I
there's a smell of human flesh, I'm going to eat it," roared a horrible

THE THREE LEMONS. 203

ogre, already in the doorway, and thumped upon the ground with a
silver club, so that the whole castle quaked. " Ah ! not so, my son,
not so; but a handsome youth has come, and has brought you a
greeting from your brother in the leaden castle." " Well, if he's been
at my brother's, and if he has done nothing to him, let him have no
fear of me either ; let him come out." The prince sprang out from
under the bed, went up to him — looking beside him as if he had
placed himself under a very tall pine. " Well, beetle ! have you been
at my brother's ?" " Indeed I have ; and here I've still the dumplings
which he gave me for the journey." " Well, I believe you; now tell
me what it is you want ?" " What I want ? I am come to ask you
whether you can't give me information about the glass hill and the
three lemons ? " " Hem ! I've heard formerly about it, but I don't
know how to direct you. Meanwhile, do you know what? Go to my
brother in the golden castle, he will direct you. But stay ! I won't
let you go away hungry. . Mother ! here with the dumplings ! " Jezibaba
brought the dumplings on a large silver dish, and set them on the
table. " Eat ! " shouted her son. The prince, seeing that they were
silver dumplings, said that he didn't want to eat just then, but would
take some for his journey, if he would give him them. " Take as
many as you like, and greet my brother and aunt." The prince took
the dumplings, thanked him courteously, and proceeded further.

Three days had already passed since he quitted the silver castle,
wandering continuously through densely wooded mountains, not know-
ing which way to go, whether to the right hand or to the left. All
wearied out, he threw himself down under a wide-spreading beach, to
take a little breath. His silver-mounted sword clanged on the
ground, and the sound spread far and wide. " Krr, krr, krr ! " croaked
a flock of ravens, over the traveller, scared by the clash of his sword,
and flew into the air. " Praise be to God ! the golden castle won't be
far off now," cried the prince, and proceeded, encouraged, onwards, in
the direction in which the ravens showed him the road. Scarcely had
he come out of the valley on to a small hill when he saw a beautiful
and wide meadow, and in the midst of the meadow stood a golden
castle, just as if he were gazing at the sUn, and before the gate of the
castle stood an old, bent Jezibaba, leaning on a golden staff. " Ah !

204 THE THREE LEMONS.

my son ! what do you seek for here ? " cried she to the prince : " here
there is neither bird nor insect to be seen, much less a human being.
If your life is dear to you, flee ; for, if my son comes, he will devour
you." " Nay, old mother ! he'll hardly eat me," replied he ; "I bring
him a greeting from his brother in the silver castle." " Well, if you
bring him a greeting from the silver castle, come into the parlour, and
tell me what has brought you to us." *' What has brought me to
you, old mother ? I have long been wandering in this mountain-
range, and haven't been able to find out where is the glass hill and the
three lemons ; I was directed to you, because, haply, you might be
able to give me information about it." " Where is the glass hill ? I
cannot tell you that ; but stay ! when my son comes, he will counsel
you which way you must go, and what you must do. Hide yourself
under the table, and stay there till I call you."

The mountains echoed, the castle quaked, and Jezibaba's son
stepped into the parlour. " Foh ! fob ! there's a smell of human
flesh ; I'm going to eat it ! '* shouted he while still in the doorway,
and thumped with a golden club upon the ground, so that the whole
castle quaked. '' Gently, my son ! gently ! " said Jezibaba, soothing
him ; " there is a handsome youth come, who brings you a greeting
from your brother in the silver castle. If you will do nothing to him,
I will call him at once." " Well, if my brother has done nothing to
him, neither will I do anything to him.'' The prince came out from
under the table and placed himself beside him, looking in comparison
as if he had placed himself beside a lofty tower, and showed him the
silver dumplings in token that he had really been at the silver castle.
" Well, tell me, you beetle, what you want? " shouted the monstrous
ogre. " If I can counsel you, counsel you I will. Don't fear I " Then
the prince explained to him the aim of his long journey, and begged
him to advise him which way to go to the glass hill, and what ho
must do to obtain the three lemons. " Do you see that black knoll
that looms yonder ? " said he, pointing with his golden club. " That
is the glass hill. On the top of the hill stands a tree, and on the tree
hang three lemons, whose scent spreads seven miles round. You will
go up the glass hill, kneel under the tree, and hold up your hands. If
the lemons are destined for you they will fall ofl' into your hands of

THE THREE LEMONS.. 205

themselves ; but if they are not destined for you, you will not pluck
them whatever you do. When you are on your return, and are hungry
or thirsty, cut one of the lemons into halves, and you will eat and
drink your fill. And now go, and God be with you ! But stay ! I
won't let you go hungry. Mother, here with the dumplings!"
Jezibaba set a large golden dish on the table. " Eat ! " said her son
to the prince ; " or, if you don't want to do so now, put some into
your pocket ; you will eat them on the road." The prince had no
desire to eat, but put some into his pocket, saying that he would eat
them on the road. He then thanked him courteously for his hos-
pitality and counsel, and proceeded further.

Swiftly he paced from hill into dale, from dale on to a fresh hill,
and never stopped till he was beneath the glass hill itself. There he
stopped as if turned to stone. The hill was high and smooth ; there
wasn't a single crack in it. On the top spread the branches of a
wondrous tree, and on the tree swung three lemons, whose scent was
so powerful that the prince almost fainted. " God help me ! Now as
it shall be, so it will be. Now that I'm once here I will at any rate
make the attempt," thought he to himself, and began to climb up the
smooth glass ; but scarcely had he ascended a few fathoms when his
foot slipped, and he himself pop down the hill, so that he didn't know
where he was, what he was, till he found himself on the ground at the
bottom. Wearied out, he began to throw away the dumplings,
thinking that their weight was a hindrance to him. He threw way
the first, and lo! the dumpling fixed itself on the glass hill. He
threw a second and a third, and saw before him three steps, on which
he could stand with safety. The prince was overjoyed. He kept
throwing the dumplings before him, and in every case steps formed
themselves from them for him. First he threw the leaden ones, then
the silver, and then the golden ones. By the thus constructed steps
he ascended higher and higher, till he happily attained the topmost
ridge of the glass hill. Here he knelt down under the tree and held
up his hands, and lo ! the three beautiful lemons flew down of them-
selves into the palms of his hands. The tree disappeared, the glass
hill crashed and vanished, and when the prince came to himself there
was no tree, no hill, but a wide plain lay extended before him.

206 THE THREE LEMONS.

He commenced his return homeward with delight. He neither ate
nor drank, nor saw nor heard for very joy ; but when the third day
came a vacuum began to make itself felt in his stomach. He was so
hungry that he would gladly have then and there betaken himself to
the leaden dumplings, if his pocket hadn't been empty. His pocket
was empty, and all around was just as bare as the palm of his hand.
Then he took a lemon out of his pocket and cut it into halves — and
what came to pass ? Out of the lemon sprang a beautiful damsel with
no more covering on than his thumb, made a reverence before him,
and cried out, ** Have you made ready for me to eat ? Have you
made ready for me to drink ? Have you made pretty dresses ready
for me?" "I have nothing, beautiful creature, for you to eat, nothing
for you to drink, nothing for you to put on," said the prince in a
sorrowful voice, and the beautiful damsel clapped her white hands
thrice before him, made a reverence, and vanished.

** Aha ! now I know what sort of lemons these are," said the prince.
" Stay ! I won't cut them up so lightly." From the cut one he ate
and drank to his satisfaction, and thus refreshed proceeded onwards.

But on the third day a hunger three times worse than the preceding
assailed him. " God help me ! " said he ; "I have still one remain-
ing over. I'll cut it up." He then took out the second lemon, cut it
in halves, and lo ! a damsel still more beautiful than the preceding
one placed herself before him just as God created her. " Have you
made ready for me to eat ? Have you made ready for me to drink ?
Have you made pretty dresses ready for me ? " "I have not, dear
soul ; I have not," and the beautiful damsel clapped her hands thrice
before him, made a reverence, and vanished.

Now he had only one lemon remaining. He took it in his hand,
and said, '* I will not cut you open save in my father's house," and
therewith proceeded onwards. On the third day he saw after long
absence his native town. He did not know himself how he got there,
when he found himself at once in his father's castle. Years of joy
bedewed his old father's cheeks. " Welcome, my son ! welcome, a
hundred times 1 " he cried, and fell upon his neck. The prince related
how it had gone with him on his journey, and the members of the
hoosehold how anxiously they had waited for him.

THE THREE LEMONS. 207

On the next day a grand entertainment was prepared. Lords and
ladies were invited from all quarters, and beautiful dresses, em-
broidered with gold and studded with pearls, were got ready. The
lords and ladies assembled, took their seats at the tables, and waited
expectantly to see what would happen. Then the prince took out the
last lemon, cut it in halves, and out of the lemon sprang a lady thrice
as beautiful as had been the preceding ones. " Have you made ready
for me to eat ? Have you made ready for me to drink ? Have you
got pretty dresses ready for me ? " "I have, my dear soul, got every-
thing ready for you," answered the prince, and presented the hand-
some dresses to her. The beautiful damsel put on the beautiful
clothes, and all rejoiced at her extraordinary beauty. Ere long the
betrothal took place, and after the betrothal a magnificent wedding.

Now was fulfilled the old king's wish : he blessed his son, resigned
the kingdom into his hands, and ere long died.

The first thing that occurred to the new king after his father's
death was a war which a neighbouring king excited against him.
Now he was constrained for the first time to part from his hard-
earned wife. Lest, therefore, anything should happen to her in his
absence he caused a throne to be erected for her in a garden beside a
lake, which no one could ascend save the person to whom she let down
a silken cord, and drew that person up to her.

Not far from the royal castle lived an old woman, the same that
had given the prince the counsel about the three lemons. She had as
servant a gipsy whom she was in the habit of sending to the lake for
water. She knew very well that the young king had obtained a wife,
and it annoyed her excessively that he had not invited her to the
wedding, nay, had not even thanked her for her good advice. One
day she sent her maidservant to the lake for water. She went, drew
water, and saw the beautiful image in the water. Under the impres-
sion that this was her own reflection, she banged her pitcher on the
ground, so that it flew into a thousand pieces. " Are you worthy,"
said she, " that so beautiful a person as myself should carry water for
an old witch like you ?" As she uttered this she looked up, and lo !
it wasn't her own reflection that she saw in the water, but that of the
beautiful queen. Ashamed, she picked up the pieces and returned

208 THE THREE LEMONS.

home. The old woman, who knew beforehand what had occurred,
went out to meet her with a fresh pitcher, and asked her servant for
appearance sake what had happened to her. The servant related all
as it had occurred. ''Well, that's nothing," said the old woman;
" but do you know what ? Go you once more to the lake, and ask the
lady to let down the silken cord and draw you up, promising to comb
and dress her hair. If she draws you up, you will comb her hair, and
when she falls asleep stick this pin into her head. Then dress your-
self in her clothes, and sit there as queen."

It was not necessary to use much persuasion to the gipsy. She
took the pin, took the pitcher, and returned to the lake. She drew
water, and looked at the beautiful queen. " Dear me, and how beautiful
you are 1 Ah I you are beautiful I " she screamed, and looked with
coaxing gestures into her eyes. " Yes," said she ; " but you would be
a hundred times more beautiful if you would let me comb and dress
your hair. In truth, I would so twine those golden locks that your
lord could not help being delighted." And thus she jibbered and
she coaxed till the queen let down the silken cord and drew her up.

The nasty gipsy combed, separated, and plaited the golden hair,
till the beautiful queen fell nicely asleep. Then the gipsy drew out
the pin, and stuck it into the sleeping queen's head. At that
moment a beautiful white dove flew off the golden throne, and not a
vestige remained of the lovely queen, save her handsome clothes, in
which the gipsy speedily dressed herself, took her seat in the place
where the queen sat before, and gazed into the lake ; but the beautiful
reflection displayed itself no more in the lake, for even in the queen's
clothes the gipsy nevertheless remained a gipsy.

The young king was successful in overcoming his enemies, and
made peace with them. Scarcely had he returned to the town, when
he went to the garden to seek his delight, and to see whether any-
thmg had happened to her. But who shall express his astonishment
and horror when, instead of his beautiful queen, he beheld a sorry
gipsy. " Ah I my dear, my dear one, how you have altered!" sighed he;
and tears bedewed his cheeks. " I have altered, my beloved I I have
altered ; for anxiety for you has tortured me," answered the gipsy,
and wanted to fall upon his neck, but the king turned away from

NOTES AND QUERIES. ' 209

her and departed in anger. From that time forth he had no settled
abode, no rest; he knew neither day nor night, but merely mourned
over the lost beauty of his wife, and nothing could comfort him.

Thus, agitated and melancholy, he was walking one day in the
garden. Here, as he roamed about at haphazard, a beautiful white
dove flew on to his hand from a high tree, and looked with mournful
gaze into his bloodshot eyes. " Ah, my dove! why are you so sad?
has your mate been transformed like my beautiful wife?" said the
young king, talking to it, and caressingly stroking its head and back.
But, feeling a kind of protuberance on its head, he blew the feathers
apart, and beheld the head of a pin ! Touched with compassion, the
king extracted the pin ; that instant the beautiful mourning dove was
changed into his beautiful wife. She narrated to him all that had
happened to her, and how it had happened ; how the gipsy had
deluded her, and how she had struck the pin into her head. The king
immediately caused the gipsy and the old woman to be apprehended
and burnt without further ado.

From that time nothing interfered with his happinesfe, neither the
might of his enemies nor the spite of wicked people ; he lived with
his beautiful wife in peace and love : he reigned prosperously, and is
reigning yet, if he be yet alive. (Rev.) A. H. Wratislaw.

26, Market Place, Rugby.

NOTES AND QUERIES.

Folk-lore of Whistling. — In some districts of North Germany,
the villagers say that if one whistles in the evening it makes the
angels weep. Speaking, however, of ladies in connection with
whistling, it is a widespread superstition that it is at all times unlucky
for them to whistle; which, according to one legend, originated in
the circumstance that while the nails for Our Lord's cross were being
forged a woman stood by and whistled. Curiously enough, however,
one very seldom hears any of the fair sex indulging in this recreation^
although there is no reason, as it has been often pointed out, why they
should not whistle with as much facility as the opposite sex. One

210 NOTES AND QUERIES.

cause, perhaps, of the absence of this custom among women may be,
in a measure, due to the distortion of the features which it occasions.

A Spanish Easter Custom. —A writer in the last number of the
Journal refers to the Spanish custom of calling worshippers to prayer
during Passion Week by means of wooden clappers instead of bells.
A few years ago, happening to be at the little town of Espluga, near
the great monastery of Poblet, on the day before Good Friday, I heard
a rattle of clappers proceeding from the tower of one of the churches
on the chief square. A Spaniard whom I asked the meaning of the
noise told me that it was made by the children in imitation of the
thunder which rent the heaven during the Passion of Our Lord. A
similar ceremony in South America is thus described: "There is
another church service, quite as ludicrous and preposterous, on the day
of celebrating the Bending of the Veil of the Temple, when Our
Saviour gave up the ghost. The people have large hammers, with
which they beat the benches, and have sheets of tin, &c., which they
shake, to imitate the noise of thunder as nearly as possible." C. S.
Cochrane, Journal of a Residence and Travels in Colombia, London,
1825, vol. ii. p. 335 seq.) The other custom (not, however, an Easter
one) described by the writer is this: "At midnight [December 24th]
a curious custom of the Koman Catholic Church was performed, called
the Cock Mass, in commemoration of the crowing of the cock which
took place on Peter's denial of Christ. When the curate commences
the service the people imitate and mock his gestures, tone of voice,
and manner of reading, making all kinds of noise, shouting, bawling,
hooting, and imitating the crowing of the cock, with every possible
exertion of lungs, the whole forming an exhibition most deafening to
the ear, and perfectly ridiculous to the eye."

The custom of substituting clappers or mallets for bells before
Easter seems to have been observed in France, for Sir William (then
Colonel) Napier wrote thus from Bapaume, April 21st, 1816: " The
bells and clocks of Arras have departed by the force of prayers to
Rome to be blessed; and, as it will take a fortnight to bless them and
perform the journey with comfort, the hours are struck by boys with
mallets in the streets." — (Life of General Sir William Napier, vol. i.
p. 192.) J. G. Frazbr.

NOTES AND QUERIES. 211

Milk V. Lightning. — In Emin Paslia's letter published in Nature
(vol. xxxvii. p. 583), the Sudan Arabs are said to have a superstition
that fire kindled by a flash of lightning cannot be extinguished until
a small quantity of milk has been poured upon it. A similar belief
seems to have existed formerly in this country. The earliest register-
book of this parish contains the following note : —

** In the yeare of our Lord 1601 and uppon ye 14 day of May
beinge thursday ther was great thundringe and lightninge and ye fyer
descendinge from heaven kindled in a white-thorne bush growinge
neere to \ a mudd-wall in Brook-street westward from Thomas Wake
his house, it burned and consumed ye bush and tooke into ye wall
about on yeard then by milke brought in tyme it was quenched and
it did noe more hurt." John Cyprian Rust.

The Vicarage, Soham, Cambridgeshire.

Singing Game. — I have received the following which was recently
taken down from word of mouth at Booking in Essex : —

" Here come seven sisters,
And seven milken daughters,
And with the ladies of the land,
And please will you grant us.

I grant you once, I grant you twice,

I grant you three times over ;

A for all, and B for ball.

And please [Maudie Everard] deliver the ball."

The children stand all together, with another girl opposite. She
comes forward and sings the first four lines. Then one child answers
from the numbers, then the chorus sings '' A for all," &c.

E. Martinengo Cesaresco.

A Welsh Mining Superstition. — Thursday, May 10, being Ascen-
sion-day, work was entirely suspended at Lord Penrhyn's extensive
slate-quarries near Bangor. The cessation of work is not due to any
religious regard for the day, but is attributable to a superstition which
has long lingered in the district, that if work is continued an accident
is inevitable. Some years ago the management succeeded in over-

212 NOTICES AND NEWS.

coming this feeling and in inducing the men to work. But each year
there was a serious accident, and now all the men keep at a distance
from the quarries on Ascension-day. ^Shrewsburi/ Chronicle^ May 18th,
1888.

NOTICES AND NEWS.

PerraulVs Popular Tales. Edited from the original editions with
Introduction, &c., by Andrew Lang. Oxford (Clarendon Press),
1888. 4to. pp. cxv. 153.

The same. 8vo. same pagination.

The value of popular tales must have advanced very much in the
opinion of the literary and scientific world for the Clarendon Press to
have considered them proper for one of their publications, and, of
course, we gladly welcome such evidence of the progress of our study.
Mr. Lang's introduction is, he says, " intended partly as an introduc-
tion to the study of popular tales in general Each prose story

has been made the subject of a special comparative research ; its
wanderings and changes of form have been observed, and it is hoped
that this part of the work may be serviceable to students of folk-lore
and mythology." Mr. Lang first traces the bibliographical history of
Perrault's tales, how they made their way from the peasant's cottage
to the palace at Versailles, how in the transition the peasant heroes
and heroines of the tales became princes and princesses, and how
above all the genius of Perrault won for them a place in ** the land of
matters unforgot." How very real the history and fortunes of books
seem to "be when the details are once for all set forth by the true
bibliographer : they seem to have a life of their own quite apart from
the wishes of any reader ; they live because, like the gods, they are
deathless. It is pleasant to think that long before Mr. Lang and
Professor Max Miiller began to fight their battles over the interpre-
tation of fairy tales there was a very pretty quarrel between Perrault
and Boileau about Peau d'Ane.

The tales which Mr. Lang examines are the following : — " The

NOTICES AND NEWS. 213

Three Wishes," « The Sleeping Beauty," « Little Red Riding Hood,"
" Blue Beard," " Puss in Boots," '' Toads and Diamonds," '< Cinder-
ella," « Riquet of the Tuft," and " Hop o' my Thumb." Mr. Lang's
method is too well-known to need detailing here, but suffice it to say
that he applies it successfully to show that the true source of
Perrault's tales was tradition. Of all the studies we think that on
" Puss in Boots " the least satisfactory. Mr. Lang lays stress upon
the arguments that wealth being an element in the tale it could not
have originated among people in a savage condition of society ; that
a moral being found in the majority of instances, particularly the Zan-
zibar variant, it was originally invented at one place by one author
" for a purpose " ; that the totemistic evidence which almost acci-
dentally is supplied from Arabia must not argue for the tale being
originally " a heroic myth of an Arab tribe with a gazelle for a
totem." Against these propositions it may be argued, in the first place,
that wealth is a relative, not an absolute term, and there is wealth
and success among savage societies as among more civilized, parti-
cularly when it is found by the adventurer, not in his own tribe but in
a neighbouring one ; any one who follows the events in savage politics
knows that a little king sometimes rises who promotes his own tribe
to a foremost position, amongst its neighbours. Secondly, the evidence
as to tales with or without the moral is not complete, as Mr. Hartland
has pointed out in the Archceological Review tales overlooked by Mr.
Lang which do not contain morals, and on this topic much more
evidence is required before accepting even Mr. Lang's cautiously-
worded position. Thirdly, there seems much in the animal incidents
of the story which may be properly compared with incidents in other
tales giving exactly the same class of ideas. But like all Mr. Lang's
work in this line this book is a powerful addition to the study of
Folk-lore, and its views are not to be lightly rejected or criticised.

Euterpe : being the Second Booh of the famous History of Herodotus'
Englished by B. R., 1584. Edited by Andrew Lang. London,
1888 (D. Nutt). 8vo. pp. xlviii. 174.

The raciest of all the books of Herodotus was Englished by one of
the raciest of translators (whoever B. R. of 1584 was), and is now
Vol. 6.— Part 3. q

214 NOTICES AND NEWS.

edited by the most finished of modern English writers. The fitness
of the thing is attested by the whole book — type, binding, illustra-
tions, and above all the editorial introduction. Mr. Lang defends
Herodotus against some charges brought against him by Professor
Sayce, and we think the defence is wholly successful and pleasing.
Mr. Lang evidently thinks that if Herodotus had lived in this age he
would have been a member of the Folk-Lore Society, and Mr. Lang's
admirable skill as a literary artist is, we fancy, nowhere better illus-
trated than in the really noble words by which he speaks out his
opinion of the good faith of Herodotus.

This book of Herodotus is of considerable interest to the folk-lorist,
and almost everywhere he will come upon passages which bear upon
his own studies, particularly in the many details relating to local
animal worship. Of course, it is unnecessary to go into this subject
here, because it will be thoroughly well-known to our readers. The
translation by B. R. is, of course, not exact. But to get one of thd
most popular of the writings of Herodotus translated by an Eliza-
bethan writer and introduced by his Victorian successor makes us
wish for more gems from the same source. There is something in
the Elizabethan style that seems particularly pleasing to this age, and
once more Chapman's Homer is taking its proper place in the public
estimation. There are other translations equally worthy of our
attention, and if they could be produced as Herodotus has been they
would be almost certain to have an equally warm reception.

Mr. William George Black, who has visited frequently the out-of-
the-way string of islands which stretch from Heligoland up the coast
of Schleswig-Holstein, has written a book descriptive of hjs travels
which will be published very shortly by Messrs. Blackwood and Sons
under the title of Among the Islands of the North Sea. This will be
the first work in English treating of the curious customs and legends
of the North Frisian Islanders, who are our nearest kin, and will
contain much newly-garnered folk-lore.

THE FOLK-LORE OF SUTHERLAND-
SHIRE.

By Miss Dempster.
( Continued from page 189.)

CHAPTER II.

FAIRY STORIES.

i. — The Fairy Changeling.

NCE upon a time there was a tailor and his wife who
owned a small croft, or farm, and were well-to-do in
the world, but they had only one son, a child that was
more pain than pleasure to them, for it cried inces-
santly, and was so cross that nothing could be done with it. One
day the tailor and his helpmeet meant to go to a place some miles
distant, and after giving the child its breakfast they put it to bed in
the kitchen, and bid their farm-servant look |to it from time to time,
desuing him also to thrash out a small quantity of straw in the barn
before their return. The lad was late setting to work, but recollected
before going off to the barn that he must see if the child wanted for
anything. " What are you going to do now ? " said the bairn sharply
to Donald as he opened the kitchen door. " Thrash out a pickle of
straw for your father ; lie still, and do not girn, like a gude bairn."
But the bairn got out of bed, and insisted there and then on being
allowed to accompany the servant. " Go east, Donald," said the little
master authoritatively, " go east, and when you come to the big brae,
chap ye (Anglice, rap) three times, and when they come, say ye are
Vol. 6.— Part 4. b

216 THE FOLK-LORE OF SUTHERLANDSHIRE.

seeking Johnnie's flail." The astonished Donald did as he was bid ;
and by rapping three times called up a fairy ("little man''), who,
giving him the flail, sent him off in an unenviable state of terror.
Johnnie set to with a will, and in an hour's time he and Donald had
threshed the whole of the straw in the barn. He then sent Donald
back to the brae, where the flail was restored with the same ceremony,
and went quietly back to bed. At dusk the parents returned, and the
admiration of the tailor at the quantity and quality of the work done
was so great that he questioned Donald as to which of the neighbours
had helped him to thresh out so much straw. Donald, trembling,
confessed the truth, and it became painfully evident to the tailor and
his wife that the child was none of theirs. They agreed to dislodge
it as soon as possible, and chose as the best and quickest way of doing
so to put it into a creel (open basket), and set it on the fire. No
sooner said than done ; but no sooner had the child felt the fire than,
starting from the creel, it vanished up the chimney. A low crying
noise at the door attracted their attention. They opened, and a bonny
little bairn (which the mother recognised by its frock to be her own)
stood shivering outside. It was welcomed with rapture from its
sojourn among the " little people," and grew up to be a douce and
wise-like Iddt says my informant.

[In the Icelandic version of this tale the mother whips the change-
ling, on which the fairies come for the elf. Its name in Icelandic
means " the father of eighteen elves." — See Powell and Magnusson's
Icelandic Tales.

" They prefer the south sides of hills." — Lilly's Life and Times.

" He wha tills the fairie's green
Nae luck shall hae ;
He wha spills the fairie's ring,

Betido him want and wae ;
For weirdly days and weary nights
Are his till his deein' day."

— " Lowland Rhymes," see Chambers' Popidar Rhymes, p. 324.

Turkish women put a turquoise ring on the child's finger as a
charm to prevent mischief.]

THE FOLK-LORE OF SUTHERLANDSHIRE. 217

ii.— Hill haunted by Faries.

The burn of Invernauld, and the hill of Dnrcha, on the estate of
Eose hall, are still believed to be haunted by fairies who once chased
a man into the sea, and destroyed a new mill, because the earth for
the einbankment of the mill-dam had been dug from the side of their
hill. The hill of Durcha is also the locality assigned for the following
tale : —

iii. — The Man who Danced with the Fairies.

A man whose wife had just been delivered of her first-born set off
with a friend to the town of Tain to have the child's birth entered
in the sessions-books, and to buy a cask of whiskey for the christen-
ing fete. As they returned, weary with a day's walk (or, as it is
called in the highlands, with " travelling "), they sat down to rest at
the foot of this hill, near a large hole, from which they were ere long
astonished to hear a sound of piping and dancing. The father, feeling
very curious, entered the cavern, went a few steps in, and disappeared.
The story of his fate sounded less improbable then than it would now,
but his companion was severely animadverted on, and when a week
elapsed, and the baptism was over, and still no signs of the lost one's
return, he was accused of having murdered his friend. He denied
it, and again and again repeated the tale of his friend's disappearance
down the cavern's mouth. He begged a year and a day's law to
vindicate himself, if possible, and used to repair at dusk to the fatal
spot, and there call and pray. The term allowed him had but one more
day to run, and, as usual, he sat in the gloaming by the cavern, when
what seemed as his friend's shadow passed within it. He leant down,
heard reel-tunes and pipes, and suddenly descried the missing man
tripping merrily with the fairies. He caught him by the sleeve,
stopped him, and pulled him out. " Bless me ! why could you not let
me finish my reel, Sandy ?" cried the dancer. " Bless me ! " rejoined
Sandy, "have you not had enough of reeling this last twelvemonth?"
"Last twelvemonth!" cried the other in amazement ; nor could he

r2

218 THE FOLK-LORE OF SUTHERLANDSHIRE.

believe the truth concerning himself till he found his wife sitting by
the door with a yearling child in her arms. So quickly does time
pass in the company of the " good people/*

iv. — Observations on Fairies, Kelpies, &c.

The Highlanders distinguish between the water and the land or
" dressed fairies." In Wales the fairies of the mines are called
*' knockers": they are about one foot and a half in height; but the
" BergmanTij^^ " Berggeist," gnome, and kobold, with their subter-
ranean treasures, grotesque proportions, and great strength, are
*' powers of darkness," not acknowledged or classified in Sutherland.
I have given one story which shows that the fairies are supposed to be
" spirits in prison." It is not the only legend of the kind. In a
Ross-shire narrative a beautiful lady is represented as appearing to
an old man who sat reading the Bible. She sought to know if for
such as her the Holy Scriptures held out any hope of salvation. The
old man spoke kindly to her, but said that in those pages there was
no mention of salvation for any but the sinful sons of Adam. She
flung her arms over her head, screamed, and plunged into the sea.
Fairies will not steal a baptized child, and " Bless you '' said to an
unbaptized one acts as a charm against their power.

A woman when out shearing laid her baby down under a hedge, and
went back from time to time to look at it. She was going once to
give it suck, when it began to yell and cry in such a frightful way
that she was quite alarmed. " Lay it down and leave it, as you
value your child," said a man reaping near her. Half an hour later
she came back, and, finding the child apparently in its right mind
again, she gave it the breast. The man smiled, and told her that he
had seen her own infant carried off by the " good people," and a fairy
changeling left in its place. When the " folk " saw that their
screaming little imp was not noticed, and would get nothing, they
thought it best to take it back at once, and replace the little boy. —
(Betsey Ross, Altass.)

As fairies are represented as having abundance of food, riches,
power, and merriment at their command, it cannot be temporal advan-

THE FOLK-LORE OF SUTHERLANDSHIRE. 219

tages that they seek for their children, probably some spiritual ones
are hoped for by adoption or by a marriage with human beings (as in
the romantic legend of Undine), and they are therefore tempted to
foist their evil-disposed little ones on us. They never maltreat those
they carry away.

V. — The Fairy asking about his Salvation.

An old man sat in the gloaming by a dyke in Strath Oikel. It was
Sunday evening ; he read in a Gaelic Psalm-book, and he was alone.
Suddenly he perceived that the mist had rolled up close to him, and
he felt a cold sough or swirl of wind in his face, so strong that it
made him look up. A voice called '* Geordie, are you seeing any-
thing there for us ?" " No," he said, when there was a loud, an ex-
ceedingly loud and sharp cry, as of one in distress, which wailed away
among the echoes of the rocks till it died up the valley.

vi. — Donald Gow and the Fairy Hunt.

Three conical hills all much of the same- shape and size, and of
which two have the same name (Torr Berrichan), are the principal
haunts of the fairies in Sutherland. They are of the kind called
*' Dressed fairies," affecting green clothes, horns, bagpipes, reel-tunes,
and hounds. They hunt three or four days in the week, and have
their meets and morts like their betters. Donald Gow, as he sat
resting after ploughing, once heard the hunt, and all " the horns of
elfland " faintly blowing. Two strange-looking hounds, with hanging
tongues and forbidding aspects, bounded up to him and sniffed at his
knee. He was horribly frightened, when a voice cried, "Down ! It's
only old Donald Gow ! Let him be." — (W. Graham's sister.)

vii. — A Badenoch Fairy.

Duncan, surnamed Mohr, a respectable farmer in Badenoch, states
as follows : — A matter of thirty summers ago, when I was cutting
peats on the hill, my old mother that was was keeping the house. It

220 THE FOLK-LORE OF SUTHERLANDSHIRE.

was sowens that she had in her hand for our supper, when a little old
woman walked in, and begged a lippie of meal of her. My mother
not knowing her face, said, '' And which of the glens do you come
from ? " "I come from our own place, and am short of meal." My
mother, who had plenty in the house, spake her civil, and bound her
the meal on her back, following her a few steps from the door. She
noticed that a little kiln on the hillside was smoking. The wifie saw
this, too, and said, '' Take back your meal ; we shall soon have meal
of our own." My mother pressed ours on her ; but she left the poke
lying, and when she came to the running burn she went out of sight.
So my mother just judged that it was a fairy.

viii. — The Man who Flew with the Fairies.

Five generations ago two men were walking on a Thursday
morning to attend the sacramental preachings in the parish of
Dornoch, to which one of them now belonged. The other was a
native of Lairg. G. (the Dornoch man) asked the other of his welfare,
who replied that his health, under Providence, was but middling.
" Rory," said G., " I would like to hear of yourself concerning a point
that troubles me," " And what is that?" "They say that you are now
taken up with creatures which we are little acquainted with." Rory
could not deny the impeachment, but confessed that he was in the power
of the "little people," that they called him away at any time, carrying
him ofif, when he flew like a bird, having once been as high as the
steeple of Dornoch cathedral, spending sometimes weeks, sometimes
days and nights, in their society. G. inquired anxiously what they
gave him to eat, when he replied that the food was much the same as he
had at home, but that everything — beef, bread, or fish— had the same
taste, and was like so much cork. This is all of their conversation
that has been recovered. My informant, an old woman, had it from
her grandfather, whose grandfather is the G. of the tale.

THE FOLK-LORE OP SUTHERLANDSHIRE. 221

CHAPTER III.
OF WITCHES AND KELPIES.

i. — The Wakes of Loch Manaar.

Once upon a time in Strathnaver there lived a woman who was both
poor and old. She was able to do many wonderful things by the
power of a white stone which she possessed, and which had come to
her by inheritance.

One of the Gordons of Strathnaver having a thing to do wished to
have both her white stone, and the power of it. When he saw that
she would not lend it or give it up he determined to seize her, and to
drown her in a little loch. The man and the woman struggled there
for a long time, till he took up a heavy stone with which to kill her.
She plunged into the lake, throwing her magic stone before her, and
crying, " May it do good to all created things save to a Gordon of
Strathnaver." He stoned her to death in the water, she crying,
^^ Manaar ! wawaar /"(" Shame ! shame!") And the loch is called
the Lake of Shame to this day.

ii. — Lauchlin-Dhumohr and the Witch.

It came to pass that at a feast, when Fhion or Fin Maccoul or
Fingal sat at meat with the giants that were his companions, he
passed round to each the cup from which he drank — to all but to
Dhumohr, the darkest man of all, the third for strength, and of great
courage. So Dhumohr's anger rose in his breast, and he left the
place and the service of Fhion, and took ship to Denmark, to the
place where Lauchlin, the enemy of Fhion, lived. Wild was the
shore in the land of Lauchlin, and great the waves, but the ship of
Dhumohr came safe to land, and he pulled her up with his right hand
till she was high on the beach. " Who is this ?" said the men of
Lauchlin. " This is one of the heroes of Fhion. When he comes we
shall know him by his face." And they found that it was Dhumohr,
third in strength of all the men of Morven.

Then Lauchlin made a feast of heroes, and Dhumohr sat by the
queen (for he had made his head and his arm over to the foes of

222 THE FOLK-LORE OF SUTHERLANDSHIRE.

Fingal). " Let the feast be served," said the king, and the table
creaked with the weight of the venison, and the hall was filled with
music. " Did you ever see such feasting, or hear such music before
with Fingal, tell us, Dhumohr ? " said Lauchlin. " Lower not the land,
though we have left it," said Dhumohr aside to his servant, and then to
the king. " In Morven, 0 Lauchlin ! every servant of Fhion could
eat such a feast, or carry it all unassisted." '' Bring more," said the
king, astonished ; and the table was served more largely.

" Did you ever feast, then, so largely ^with Fingal ? " said the
queen, with a smile at Lauchlin. " Every night, at the supper of
Fingal, the dogs eat the remainder, and their portion is greater than
this." ''Then bring more," said Lauchlin, in anger; and the table
was still served more largely, till the room would not hold all the
dishes. "Tell us, Dhumohr," said the king, "if so great is the
supper of Fingal?" *' A greater portion than this eat daily three
servants of Fingal." Then the queen said to Lauchlin, " Never will
I speak with you more till you fetch me, bound (for my servants)
from Morven, these three servants of Fingal." But in Denmark
there was no man would venture, nor would Dhumohr serve against
Fingal.

At last the witch in the kitchen, that lived on the floor among the
ashes, rose up and said to Lauchlin, that if he would feed her, and
keep her, she would bring to the queen, captive from Scotland, the three
great servants of Fingal. " The sea is rough, and the men are
strong," said Dhumohr, " that fight with Fingal in Morven, and you
will lose that old grey hare, if she ventures."

The breath of the witch in Scotland killed 800,000 men ; but at
Nigg, in Ross-shire, she was taken, and on this wise : * — Twenty men
with sharp spears lay in wait in a cave, and twenty giants with spears
drove her into it, and she died on the points of twenty spears.

So the old grey hare never returned to Lauchlin. And as for
Dhumohr, he died in Denmark.

(N.B. — The witch ate before starting nine bolls of oats, and nine
stone of butter.) — (D. M., Stack.)

* Ford, the Icelandic witch or troll, could only be killed before sunrise on
Whit-Sunday." — Powell and Magnusson's Icelandic Tales.

THE FOLK-LORE OF SUTHERLANDSHIRE. 223

iii. — The Lord's Pbayer.

Kerstie, the witch of PortMahomack, killed both the wives of the
minister of the parish in succession within a year after their marriage.
Dr. B. was told that she was to blame for it, nor did she deny the
accusation. " Then, Kerstie," said the doctor, " if you had been to
kill anybody I wish you had taken me first." " But I had no power
over you," said the witch, " for when you close your eyes at night, it
is aye with the Lord's Prayer, and when you open them again in the
morning it is with the same prayer." — (Miss Fraser, Dornoch.)

iv. — The Vaugh, the Poacher, and the Dog.

Once upon a time two men at Inveran were in the habit of poaching
in the Shin, and they carried on their depredations in this way : —
When they had reason to believe that there was a fish in any pool
they dragged it with a small net, one man holding it on one side till
his companion caught the rope tied to a stone which was flung to
him. They repaired to the place singly so as to avoid suspicion.
One night John threw the rope across the pool, and called to his
friend as he did so. He received the usual whistle in reply ; and
having dragged the pool, pulled a fine salmon ashore. Again he
drew the net, and again his prize was a beautiful fish. The third
time the result was the same. And then it dawned on John's guilty
mind that his accomplice on the present occasion could be no less
than the Vaugh of the Shin. He caught up net and salmon, and
calling his dog to follow him, ran off as hard as he could. " Halves I
Ian," cried a voice ; and lo ! the Vaugh was at his side, revolting in
face, and dressed in green. A struggle began, for Ian was not
inclined to part with the wages of iniquity. The dog at last disposed
of the Vaugh, but he lost all his hair in the scuffle. The poacher became
grey from terror in a single night, and we have reason to believe he did
not again visit the pools of the Shin after dusk for any illicit purposes.
— .(D. M., Stack)

[Vaugh-vie in Little Russia is a kobold, or nixie.]

224 THE FOLK-LORE OF SUTHERLAND3HIRE.

V. — The Vaugh op the Laxford.

She seems to have been rather migratory in her habits, for it was
by a loch on the south side of Ben Stack tliat a man met her. Now
this man had a large white and yellow dog which his neighbours had
often advised him to kill, as it had the " bad name " which is fatal to
one of his species. However, it proved useful on this occasion, for it
attacked the Vaugh. Whether from his size and courage, or from
being, as was supposed, a devil, he prevailed. Both woman and dog
fell over the steep terraces of the north side of the hill, where they
disappeared. — (J. Macleod, Laxford.)

[Some ascribe this feat to DonaldDuival Mackay.]

vi. — The Mohr Bhain,

An Assynt witch — but the stories of her are disjointed and half-
forgotten, excepting the circumstances of her death by strangulation.

Some boys attacked her one Sunday, and fastened a rope to her
neck. She struggled, and managed to get them outside the door, but
the knot in the rope would not yield, and, as they continued dragging
it, the unfortunate creature died, predicting for them and for their
descendants violent or self-inflicted deaths. The story is well-known,
and the last inheritor of the curse was drowned not many years ago,
the rest having in the interim all perished : one hung himself, another
fell over a precipice. Another was lost at sea, and so on. The
memory of the Mohr Bhain lives, but her manes are now appeased.

vii. — The Vaugh of MoulinnaVuagha.

[Vaugh, or Baugh, is a water-fairy, attached to this mill. The
word is spelt ^^foimh " in the maps and survey of the estate made
when it was bought by Captain J. Hamilton Dempster.

This story was told by widow Mary Calder, a pauper, in Gaelic, to
D. M., gamekeeper, and transcribed by him for C. H. D.]

One of John Ray Bethune's forbears, who lived at Inveran, laid a
bet that he would seize the kelpie of MoulinnaVaugha, or Moulinna

THE FOLK-LORE OF SUTHERLANDSHIRE. 225

Glannan, and bring her bound to the inn at Inveran. He procured
a " brown, right-sided maned horse," and a brown black-muzzled dog,
and by the help of the latter, having secured the Vaugh, he tied her
on the horse behind him, and galloped away. She was very fierce,
but he kept her quiet by pinning her down with an awl and a needle.
Crossing the burn at the further side of Loch Migdall, she became so
restless that he stuck the shoemaker's and the tailor's weapons into
her with great violence. She cried out, " Och ! och ! cur anum am
minme erourm ; 1! cum asum au^ hail cJiiul roiiach" which is, being
interpreted, " Pierce me with the crooked awl, but keep that small
sharp needle out of me."

When he reached the clachan of Inveran, where [his companions
were anxiously waiting for him, he called out to them to come out
and see the Vaugh. Then they came out, with lights, but as the light
fell upon her she dropped off, and fell to earth, like the remains of a
fallen star, — a small lump of jelly.

[These jellies are often seen on the moors, and are called " dropped
stars."]

viii. — The Brolachan Mac Vaugh.

In the MoulinnaGleannan there lived long ago a cripple of the name
of 'Murray ; better known as AlIaynaMoulin. He was maintained by
the charity of the miller, and of his neighbours, who, when they
removed their meal, put each a handful into the lamiter's bag. This
lad slept usually in the mill, and it came to pass that one night who
should enter but the brolachan, the son of the Vaugh. Now the
brolachan has eyes and a mouth, and can say two words only,
" myself " and " yourself." Besides that he has no speech, and also
no shape. He lay all his lubber length by the dying fire, and Murray
threw a fresh peat on the embers, which made them fly about, red-hot,
till brolachan was severely burnt. So he screamed in an awful way,
and soon comes the Vaugh, very fierce, crying, " Och ! my brolachan,
who then burnt you ? " But all he could say was '' me," and then he
said "you"; and she replied, "Were it any other, would not I be
revenged." Murray slipped the peck measure over himself, and hid
among the machinery, so as to look as like a sack as possible, ejacu-

226 THE FOLK-LOBE OF SUTHERLANDSHIRE.

lating at times, " May the Lord preserve me." So he escaped unhurt,
and the Vaugh and her brolachan left the mill.

That same night a woman, going by the place, was chased by the
still infuriated parent, and could not have been saved had she not
been nimble enough to reach her own door in time to leave nothing
for the Vaugh to catch but her heel. This heel was torn off, and the
woman went lame all the rest of her days. — (Widow M. Calder.)

[This creature is called a glashan, or brounie, in the Isle of Man.
At Skipness, in Argyllshire, he is called grugach. He is the boneless
bug or goblin mentioned by Reginald Scot in his Witchcraft.']

ix. — The Cailleach Mohr op Clibrek.

This great witch was once suspected of having enchanted all the
deer of the Reay forest, by which means they became bullet-proof.
Lord Reay, who was exceedingly angry, was yet at a loss how to
remedy the evil, or to break the spell. His man, William, promised
to find out all about it. He watched the witch for a whole night,
and by some counter-spell contrived to be present in the morning,
when he detected her milking the hinds. They stood about round
the door of her hut, but one of them took a fancy to a skein of blue
worsted that hung from a nail, and ate it. The witch, in a rage,
Rtnick the animal. " Ah ! " she cried, " the spell is off you now, and
Lord Reay's bullet will be your death to-day." William repeated this
to his master, who would, however, hardly believe that he had spent
the night in the hut of the great witch. But a fine hind was ' shot
that very day, and a hank of blue yarn found in her stomach estab-
lished at once the reputation of the servant and of the Calleach mohr
of Ben Clibrek.

William determined to pay her another visit, well-knowing that
this wicked old woman, though very rich, never gave anything away,
and had never asked any one to sit down in her house. He accordingly
walked into her kitchen. She turned round, and craved to know the
stranger's name and his destination. '* I come from the south, and I
am going to the north," he answered curtly. " But what is your
name?" '* My name is William Sitdoun." '■^ Sit-doun!^* she re-

THE FOLK-LORE OF SUTHERLANDSHIRE. 227

peated : whereupon he flung himself into a chair. She gave an angry
cry. ''This do I willingly," he said, "when the mistress bids me."
She was very much provoked, and taking out a bannock, as white and
as round as the moon, began to eat without taking any more notice of
him. " Your piece seems a dry one, mistress," he said at last. "Ah,
the fat side is towards me," gruffly answered the witch, who had
indeed spread one side with butter almost an inch thick. " The side
that is to you shall be to me," cried William, and, making a dash at
the cake, he ran out of the hut, carrying the witch's supper with him
as a trophy. The old woman began to curse, and to hope that the
morsel might kill him ; but William was too wise to eat anything
that was fashioned by such uncanny hands. The witch it was who
ate up in a fury all that her visitor did not carry oif, so she died of
her unhallowed meal, to the great joy of Lord Reay and of all her
neighbours.

X. — Magical disappearance of a Witch.

A herd-woman of the parish of Criech had " that coming to see her
which we dare not name." One Saturday morning she was observed
to dress herself with great care, as if for church. Her daughter said,
" Why, mother, it is not Sabbath to-day." " No," she said, " but I
am going out to meet a man I am acquainted wi'." The neighbours,
thinking this suspicious, followed her, but when she came to the
Alt-na-Criech, a rough, rapid burn, she went out of sight, and was
never seen again, nor were her clothes recovered, which her family
seemed to consider as the greater misfortune of the two. — (Peggy
Munroe.)

xi. — Wise Man of the Rock.

A boddach, or wise-man, lives in a rock called The Raven' s^ in one
of our woods. He frightens people extremely in the evening (the
rock commands a long hill on the road), but there is no proof that he
has killed any one as yet. — (D. M.)

228 THE FOLK-LORE OF SUTHERLANDSHIRE.

xii. — The Banshee, or Vaugh, or Weird Woman of the Water.

Four or five miles from Skibo there is a lake called Migdall, with
a great granite rock of the same name to the north, of it. At one end
a burn runs out past Moulinna\^auglia, or the kelpie's mill. It is
also haunted by this banshee, which the miller's wife saw about three
years ago. She was sitting on a stone, quiet, and beautifully dressed
in green silk, the sleeves of which were curiously puffed from the
wrist to the shoulder. Her long hair was yellow, like ripe corn,
but on a nearer view she turned out to have no nose. — (Miller's
wife.)

xiii. — The Web-footed Kelpie.

A very old, coarse, and dirty banshee belongs to a small sheep-farm
of Mr. Dempster's. A shepherd found her lying, apparently crippled,
at the edge of a moss, and compassionately off'ered her a lift on his
back. In going, he espied her feet, which were dangling down his
back, and seeing she was web-footed, he threw her off, flung away the
plaid on which she had lain, and ran as if for his life.

A weird woman, magnificently adorned, with gold and silken gear,
was once seen by our old keeper running violently down a steep brae,
on the east side of the river Shin. She^ disappeared in one of its
deepest pools, but not before she had been seen by half-a-dozen trust-
worthy witnesses.

xiii. — Water-Kelpies.

The Highlanders distinguish between these fairies (dressed fairies)
and the water-kelpies, who are more unmitigatedly mischievous in
their tendencies. The kelpies preside over mills and fords, where they
do a great deal of harm.

One William Monroe, and the grandfather of the person from whom
we have this story, were one night leading half-a-dozen pack-horses
across a ford in the Oikel, on their way to a mill. When they i^cared
the river-bank, a horrid scream from the water struck their ears. '' It
is the Vaugh," cried the lad, who was leading the first horse ; and,

THE FOLK-LORE OF SUTHERLANDSHIRE. 229

picking up some stones, he sent a shower of them into the deep pool
at his feet. She must have been repeatedly hit, as she emitted a
series of the most piercing shrieks. " I am afraid," said Monroe,
'' that you have not done that right, and that she will play us an ugly
trick at the ford." " Never mind, we will take more stones," he
answered, arming himself with a few. But the kelpie had had enough
of stones for one night. — (D. Murray, Stack.)

xiv. — Honeysuckle as a Charm against Witchcraft.

Honeysuckle has great power against witchcraft, and it should be
worn by women with child. Our gamekeeper's wife tells me she has
often seen a piece stitched inside the body of a gown.

CHAPTER IV.
GOOD AND BAD SERPENTS.

i. — Farquhar the Physician.

Now Farquhar was one time a drover in the Reay country, and he
went from Glen Gollich to England to sell a drove of black cattle,
and the staff that he had in his hand as he walked was hazel. One
day a doctor met him. " "What's that," he said, " you have in your
hand ? " ^' It is a staff of hazel." " And where did you cut that ? "
" In Glengollig north, in Lord Reay's country." " Do you mind the
place and the tree?" "That I do." "Could you get the tree?"
" Easy." " Well, 1 will give you gold more than ye can lift if ye
will go back there and bring me a wand of that hazel-tree ; and take
this bottle, and bring me something more, and I will give ye gold as
much again. Watch at the hole at the foot, and put the bottle to it.
Let the six serpents go that come out first, but put the seventh into
the bottle, and tell no man, but come back straight witli it here." So
Farquhar went back to the hazel glen alone, and when he had cut

230 THE FOLK-LORE OF SUTHERLANDSHIRE.

some boughs off the tree he looked about for the hole that the doctor
spoke of. A hole there was, and Farquhar sat to watch it; and what
should come out but six serpents, brown and barred like adders.
These he let go, and clapped the bottle to the hole's mouth to see
would anything more come out. By-and-by a white snake came
rolling through. Farquhar had him in the bottle in a minute, tied
him down, and hurried back to England with him.

The doctor gave him siller enough to buy the Eeay country, but
asked him to stay and help him with the white snake. They lit a fire
with the hazel-sticks, and put the snake into a pot to boil; the doctor
then bid Farquhar watch it, and not let any one touch it, and not to
let the steam escape (for fear, he said, folk might know what they
were at). He wrapped paper round the pot-lid ; but he had not made
all straight, for when the water began to boil the steam began to
come out at one place. Well, Farquhar saw this, and thought he
would push the paper down round the thing ; so he put his finger to
the bit that was wet, and then his finger into his mouth, for it was
wet with the bree. Lo ! he knew everything, and the eyes of his
mind were opened. " I will keep it quiet though/' he said to him-
self. Presently the doctor came back, and took the pot from the fire.
He lifted the lid, and, dipping his finger in the steam drops, sucked it.
But the virtue had gone out of it, and it was no more than water to
him. " Who has done this ? " he cried, and saw in Farquhar's face
that it was he. " Since you have taken the bree of it, take the flesh
too," he said in a rage, and threw the pot at him {ma dohl us a sugh
ith tC fheol).

Now Farquhar had become all wise, and he set up as a doctor, and
there was no secret hid from him, and nothing that he could not cure.
He went from place to place and healed them, so that they called him
Farquhar the physician. Now he heard that the king was sick, so he
went to the city of the king to know what would ail him. It was his
knee, said all the folk, and he has many doctors, and pays them all
greatly, and whiles they can give him relief, but not for long, and then
it is worse than ever with him, and you can hear him roar and cry
with the pain that is in his knee, and in the bone of it. One day
Farquhar walked up and down before king's house {N^daol dubhj

THE FOLK-LORE OP SUTHERLANDSHIRE. 231

VIS a' chnaumh gheal). " The black beetle to the white bone," he
cried out. The people looked at him, and said that the strange
man of the Reay country was through other (mad). The next day
Farquhar stood at the gate, and cried, " The black beetle to the
white bOiie." And the king sent to know who it was that cried
outside, and what was his business. " The man," they said, '' was
a stranger, and men called him the physician." So the king, who
was wild with pain, said to call him in, and Farquhar stood before
the king and aye. "The black beetle to the white bone," said
he. And so it was proved. The doctors, to keep the king ill and get
their money, put at whiles a black beetle into the wound which the
king had in his knee ; and the beast was eating his bone and his
flesh, and made him to cry day and night. Then the doctors took it
out again for fear he should die ; and when he was better they put it
back again that it might eat him more. This Farquhar. knew by the
serpent's wisdom that he had whenever he laid his finger under his
teeth. And the king was cured, and had all the doctors hung. Then
he said to Farquhar that he would give him lands or gold or whatever
he asked. Then Farquhar asked him the king's daughter, and all
the isles that the sea runs round from Point of Storr to Stromness in
the Orkneys. So the king gave him a grant of all the isles. But
Farquhar the physician never came to be Farquhar the king, for he
had an ill-wisher that poisoned him, and he died. — (J. MacLeod,
Laxford.)

[I have taken the story as it was told me, bad grammar and all,
and got the chief sentences in Gaelic. It was by serpents' tree that
Michael Scott got his knowledge, and the wisdom of the mouth
is said, in county Clare, to have belonged to Fingal, who began life
as a herd-boy on the Shin. Some giants came to him one day,
and bade him roast a fish for them, threatening to kill him if he
burnt it. He did so on one small spot. On this spot he quickly put
his finger, and as quickly transferred the hot finger to his mouth
(putting it under his teeth). A gift of omniscience was the result,
and this quality became the foundation of his future greatness.
Cassandra had been licked by a serpent before she became a
prophetess.]

Vol. 6. — Part 4. s

232 THE FOLK-LORE OF SUTHERLANDSHIRE.

ii.— The Dragon of Loch CorrieMohr.

At Loch ConieMohr there lived for many years a flying serpent,
so terrible and wild that nobody could fish in the loch, nor come
within a mile of it. At last one summer, when there was a drought
and a dearth, a man said to his son, " Let us go and fish in Loch
CorrieMhor, and maybe the serpent will not heed us." So they
went ; but they had not made two casts when they see her
coming, swimming across the loch. The man said, " It is time we
should be out of this." And they ran together, but the serpent
outran them, and they could feel her hot breath. " Run you, my
son, for my hour is come," said the man. So the lad fled, and his
father went up into a tree, having put his cap upon his sword, and
struck that into the trees root, hoping to frighten the beast. But she
snuffed at the cap, and knocked down the sword, and began to wind
round the tree. Then he began to shoot arrows at her ; but she
pulled them out with her teeth as fast as he put them into her. The
last arrow had an iron head and two barbs, and was of the kind which
men call saidth baiseh, or the death arrow, which they do not part with
till the last struggle. Just as the serpent reached him, and opened
her jaws to seize his feet, he shot at her open jaws with the two-
barbed dart. It fastened there, and could not be pulled out. So,
after a struggle, the terrible beast died, and the man got home to tell
the tale.

N.B. — A whole kid was taken out of the serpent at her death. —
(D. M., Stack.)

iii. — The Two Dragons on Loch Merkland.

There were a pair of dragons, one of them had wings and another
had not. They lived one on each side of the loch. They were in
girth about twice that of a man, and the flying one roared so as to be
heard a mile ofi*. A carrier killed the one and a soldier the other
and rendered the place safe for travellers. — (J. MacLeod.)

[The wings with which dragons are endowed are only the emblem
of the promptitude with which the serpent pounces on his prey, or in
order to seize it gets into trees. — The Philosopliy of Magic, by
Eusebe Salverte.]

THE FOLK-LORE OF SUTHERLANDSHIRE. 233

CHAPTER V.
OF DREAMS AND OF GOOD AKD BAD LUCK.

Lucky Dreams.

Lucky to dream of deer.

Lucky to dream of blue.

Unlucky to dream of red.

Unlucky to dream of white.

Unlucky to dream of yellow.

Unlucky to dream of waves close to you.

Unlucky to dream of water.

Unlucky to dream of babies.

Unlucky to dream of copper money.

Unlucky to dream of a serpent or of its sting.

Unlucky to dream of black.

Unlucky to dream of green.

Unlucky to dream of the sea.

Lucky Omens.

To have a mole on the body.

To be the seventh son in a family where there are no daughters.

To let a thing drop into the fire from your hand.

To sneeze.

To find and pick up a pin.

To find and pick up a horseshoe.

To wash a baby with a piece of gold in its hand.

To have new clothes on Now Year's Day.

To see a person of the opposite sex first on New Year's Day.

Unlucky Omens.

To see the new moon through a pane of glass.
To see the first lamb of the year with its tail towards you.
To turn to the left.

To hear furniture cracking (this means removal).

s2

234 THE FOLK-LORE OP SUTHERLANDSHIRE.

To destroy a swallow's nest.

To break a glass or cup.

To bake bread while a corpse is in the house.

To see a woman the first thing on New Year's Day.

To turn back when you have started on a journey.

To hear a dog howl at night.

To see the candle go out suddenly, leaving the room in darkness.

To stumble in going into a house.

To meet a hare or an old woman.

[A Breton peasant takes off his hat to the new moon, and calls her
madame, repeating a pater.

In Greece it is believed that you can get what you wish for when
you first see the new moon.

In Brittany the peasants think bread baked on St. Thomas' Day
turns bad; but bread baked on Christmas Eve will keep for ten
years. They think Thursday and Saturday as lucky as Friday
is the reverse.]

Thursday and Saturday are good days for women born in April.

Friday and Monday are unlucky days.

A servant-maid will not go to a new situation on Monday.

It is very unlucky to turn the mattrass of a sick person on Friday
night.

A tree planted on Friday never thrives.

A boat launched on Friday sinks.

A vessel ought to sail on Sunday, and start by going round in the
direction of the sun.

[In the valley of the Garonne " a Friday tree " means an enterprise
that has miscarried, a marriage that has turned out badly.

" Among the Finns whoever undertakes any business on a Monday
must expect very little success." — Tooke's Eussia.]

Three very unlucky Mondays:

First Monday in April, when Cain was born and Abel slain.
Second Monday in August, when Sodom and Gomorrah were

destroyed.
Last Monday in December, when Judas was born.

W. L. Burleigh's Precepts to his Sonne, 1636.

THE FOLK-LORE OP SUTHERLANDSHIRE. 235

Silver.

A new-born infant must be washed with a piece of silver in the
water: the larger the sum the better the luck. The midwife's fee of
five shillings is generally put in the bath ; but to make matters safe,
in poor houses, where there is no fee, the midwife wears a silver ring.

[In Kussia children are generally baptised in a silver font. A rich
Greek merchant will make a point jf this for luck, and even a Pres-
byterian minister will use a silver basin at a christening.]

Miscellaneous Sayings, &o.

*' Deine nan seachd satharn ort ! " or, '* The fag end of seven
Saturdays befall you ! " You must not wish evil to the fairies, or
indeed say any harm of them, except on a Friday. On that day they
are " at home," and not anywhere in man's vicinity (witches' sabbath),
then say, " Beannachd nan suibhal a's nan imeachd ! Se 'n diugh di
n'aoin, cha, chlimm iod Linne"; or *' Blessed (ironical) be their
travelling and their departing ! This day is Friday, and they do not
hear us. " Bithidh di h'aoin au aghaid na seachain," or, " Friday
is contrary to the week."

Of the Weather.

If February is mild, the winter is past. A gloomy Friday makes
a wet Saturday. A fair Sabbath a fair week. When the sun shines
in the evening of a very rainy day they say, " Am fear a wharbhadh
a mhathair a chianamh bheireadh e veb nois " ; or, " The man who
killed his mother is now trying to bring her alive again." Of the
winds they say, " Gaoth a deas, teas, ajus, toradh. Gaoth au rar vasg
is bainne. Gaoth a tuath, fuachd is gaillshion. Gaoth au carmeas
air crannaibhe " ; or, " The south wind brings warmth and fertility,
the west fish and milk, the north cold and storm, the east fruitfulness
of trees."

236 THE FOLK-LORE OF SUTHERLANDSHIRE.

CHAPTER VI.
RIDDLES AND RHYMES.

Riddles.

What comes, and goes, and yet never leaves the spot ? — (A door.)

[" Qu'est ce qui va, qui vient, et ne quitte pas sa place." — {Les
Soirees Amusantes. Par Attigny. Ardennes, 1856.)]

A little white house, well shaped but without doors or windows. —
(An egg.)

I see to me,

I see from me,

Two miles over the sea,

A little blue man.

In a green boatee :

His shui; is lined with a skein of red. — (The rainbow.)

The lad that eats his own flesh and drinks his own blood. — (A
candle.)

[De qu'es acb ? De qu'es acb ?

Que bien soun sang

E minja sous budels? — Dialect of Lower Languedoc")

Three times four and four times three.

That make only two and four.— (24.)

Poetical Sayings. (Older than 1750.)

1.

Tha 6 nios air slige firimn.

He is now on the journey of truth — viz. dying.

2.
Tha e mios air ford na firimn.
He lies now under the turf of truth.

3.

Uigh air uigh thig an t-slaint, 's na torma mbr au ca slainte— or,
Health comes gradually, but in huge billows cometh ailment.

THE FOLK-LORE OF SUTHERLANDSHIRE. 237

4.

Thig ail fhren a mach le tutaist — or,
Truth will come out with misfortune.

5.

Thig math a mulad.
Good comes out of sadness.

6.

" Apres moi le deluge." In Gaelic,
Nuair Chios mise thall, gearr an drochaid.
Break the bridge when 1 have got over it.

7.
Yesterday, a woman said to me of a poor girl dying slowly of con-
sumption,— '^ Oh, poor lassie, I am thinking she is just passing her
time.'''

8.
A.n indifferent matter is like the Sunday-plucked herb; it does
neither good nor harm : or, " Mar lus au* donaich gun auhath na
dolaihd aun."

9.
Green are the hillocks that are far distant.

A Rhyme.

Ka falbh diluan,
Lua gluais di mairt
Tha dicendein craobhach,
Is tha dirdavin dilach
Di-h, aoue cha'n 'eile buag hail
'S cha dual dhurt falbh a mairach.
Say this to any one leaving on Saturday.

An Evil Proverb.

" Math air seaun duine, math air fall duine, is math air beanaibh
beagh, tri mathau cailte." — Namely,

Good done to an old man, a bad man, and a little infant, are three
goods cast away.

238 THE FOLK-LORE OP SUTHERLANDSHIRE.

A Local Khyme.
There is a caillaich in Skibo,
There is two in Ardalic,
There is three in' Kirkton.
And four in Culmailie.

Chorus — And they long live,
They long live ;
They long live, the Carlins I

CHAPTEE VII.

SECOND SIGHT.

i. — The Road.

A carpenter assures us that when he was a boy, in Assynt, he was
one day herding sheep on the limestone cliffs of Stronchrubie (which
commands the head of Loch Assynt), when he beheld a four-wheeled
carriage (a thing he had never seen in his life), with a pair of horses,
and harness that shone in the sun, coming down at a quick pace a
spur of one of the most rugged hills in Sutherland (Glashbhein). He
thought no more of the apparition, though it was sufficiently wonder-
ful, considering that on that side of the loch there was not a yard of
road. He left Assynt, nor did he return there till a very few years ago,
when the road that now runs from Assynt to GlenDhu was made.

One day, lying again above the tarn, he saw an open carriage
and pair of horses come quickly along the new road, at the very spot
where his prophetical vehicle had, thirty years before, crossed the
steep incline, from Glashbhein to the lake. — (Graham.)

ii.— The Funeral Procession.

On an autumn evening, one of our tenants was standing at his
own door, when he saw a funeral coming along the road. So common
are such warnings in this country that he paid it comparatively little

THE FOLK-LORE OF SUTHERLANDSHIRE. 239

attention, till a man distinguished from the others, by wearing whitish
trousers, stepped out of the ranks, and ran across the grass in front of
the house as if to speak to him. Then the figure vanished, and my
friend went to bed. Next day, at twelve o'clock, a funeral did pass

Mr. 's door. This was not strange; but it is a fact, and a curious

one, that a man in whitish trousers, a friend from a distant part of
the county, did leave the procession, and walking quickly across the
grass, shook hands with G., and asked after his health and family. —
(Graham, Cuthil.)

X. came to ask a tenant of ours to cross the ferry with him, and to
go to Tain, for the fair held there. The man refused, because he had
been warned of God in a dream that many would be drowned by the
capsizing of the boat. X. laughed at him, went to Tain, and was
among the eighty-eight persons drowned the following day. This
happened on 16th August, 1809.

iii. — Warning of Death.

A miller, of the name of Munro (a tenant and clansman of Mr.
Munro of Novar), added to his calling the lawful one of carpenter and
the unlawful one of distiller of whisky. One Saturday evening late he
was drying and preparing some malt in the mill. His wife had gone
to bed, but had left, as he found when his work was finished, a good
fire in the room (not the kitchen) from which their bed-closet opened.
To his horror he found a corpse, or its similitude, lying, as X. says, in
linensy below the window. He looked at it for some lime, feeling very
sad (he had often had board-rattling and warnings of coffins required in
the neighbourhood) : he did not like to pass it, but, going by the other
side of the fire, slipped into the little room where his wife slept. He un-
dressed, but looked out again to see if the horrid occupant of his house
was still there, which it was, stiff, and white, and still. In the
morning of course it had vanished; but it had a great effect on
Munro, and when X. met him eight days after he thought him
looking grave and unwell. Six days later word came to X. to come
quickly to Mrs. Munro, for the mill-stone had broken suddenly, and
her husband and a lad who worked with him had both been killed by
the fragments. X. made what arrangements he could, but being a

240 THE FOLK-LORE OF SUTHERLANDSHIRE.

contractor and master mason it was impossible for him to get up to
the mill that day. Next day, however, he went to the bye-wake, and
started painfully on going into the room to see poor Munro's mangled
body, rolled in fair linen cloths, and lying under the window, to the
right of the fire, in the same spot where the dead man had seen the
warning repose.

X. was the only person to whom the miller had told the vision
(which he had concealed from his wife), and he has never forgotten
the fate of his poor friend. — (Graham.)

iv. — The Hour and the Man.

Some workmen, trenching by the side of a river in Sutherland long,
long ago, heard, one day, an unearthly voice cry: "The hour is come,
but not the man." Half-an-hour later they descried a man running
at full speed, as if with the intention of crossing the stream. One of
them started off to try and intercept him, because the river was then
in " speat," or " spate," and he was very likely, from bis haste, to
plunge in without noticing how heavily it was running. The man, a
stranger, seemed eager and breathless, and, indeed, what is called
" fey," for he refused to listen to the workmen, and shook them off.
They, familiar with the pools and shallows of the river, used force to
prevent his running so great a risk ; and finding he would not listen
to reason, they carried him off, and locked him up in our Lady's
Chapel, not far off. Thither they returned to seek him, when work
hours were over, and, to their horror, found that he had drowned him-
self in the font. The "man" could not pass his "hour." — (Dell.)

v. — A Wraith.

Farther on there is a hill covered with birch and oak copse, through
which the high-road to Bonar Bridge also passes. One morning, in
winter, and in deep snow, a man, proceeding slowly westward, saw
ahead of him another man in a long hooded cloak of blue homespun.
He recognised him, though the figure had its back to him, to be the
father of one of our small tenants, a man of the name of Murray.
Eager to overtake him, the traveller quickened his pace, but it was not

THE FOLK-LORE OF SUTHERLANDSHIRE. 241

easy to make much way in the snow, which was a good deal drifted,
but in which he now saw, to his horror, the man in front of him had
left no foot-marks. He then ran, getting nearly alongside the sup-
posed Murray, and called to him, when the apparition vanished.

[An architect, residing in Glasgow, required to see his friend and
partner, Mr. H., who resided at a short distance. Mr. T., the
architect, started to walk to the house, and was delighted, in a lane
near the dwelling of Mr. H., to see that his friend was coming towards
him on foot. The number of yards between them was so few that T.
was amazed to perceive that Mr. H., instead of drawing nearer,
turned, opened the wicket-gate of the shrubbery of his house, and
disappeared. T. was vexed, as the business was pressing, but was
almost immediately shown into the library, where, to his amazement,
Mr. H. sat in his dressing-gown and slippers. He had not left his
house or room that day.

Mrs. G. A., having just parted from a relative who was on his way
to India, was amazed to see him seated on the sofa in her room. She
never doubted the reality of his presence, as he moved and seemed
about to speak. The room was found to be empty, and she fainted.

J. de L., when busy at his desk, saw a friend, whom he believed to
be in Oxford, walk past the window. An hour later he was summoned
by the mother of this friend, who had just been drowned at Oxford.]

CHAPTER VIII.
SUPERSTITIONS.

i. — The Triple Jewel of Ben Stack.
At midnight, in a stormy season and on a " fearsome " night,
Donald Murray saw blazing on the north side of Ben Stack, where
three streams fall straight down from the brows of the hill, a triple
light, one above the other, the highest being brightest. It has been
seen before, and he says it is a diamond, and sacred, probably, to some
powers of storm and darkness.

242 THE FOLK-LORE OP SUTHERLANDSHIRE.

[A hill near Loch Maree is named Ben Ailleagan : a jewel.
Jewels in general figure but little in Highland lore ; but the jewel
of Gemshid pales before the three-fold diamond of Ben Stack.]

ii. — The Spectral Hosts.

Part of the estate of Embo, recently bought by the Duke of Suther-
land, consists of an open moor sloping almost to the sea. On this
piece of ground spectral hosts have been repeatedly seen charging and
repulsing each other, and people crossing the moor have been noticed
by others to be surrounded by these armies, of which they themselves
saw nothing. It is most common before sunrise, and may be sup-
posed (though the country people think it uncanny) to resemble the
figures seen by travellers in the Erzegebirge. — (Miss Leslie, Dor-
noch.)

iii. — AltnaHierinn, or The Burn of the Maiden.

One of the march burns here has this name because tradition says
that a girl was once murdered beside it ; under what circumstances I
do not know. She haunts it still ; and this spring a spectral dog and
man were observed near it. All parties agree that on the spot on
which her blood was spilt the snow never lies ; it is exposed summer
and winter, night and day, to the angry eye of heaven. — (Peggy
Munro, Achlach.)

The Sea.

In 1806 a number of people were drowned at the Mickel ferry
(between Ross and Sutherland) owing to overloading the boat. On
the anniversary of this accident nothing could have induced our game-
keeper to draw his net in a little arm of Skibo, and near the said
ferry. I do not know what he was afraid of ; perhaps of some mis-
fortune to himself, certainly of bad luck in his fishing, or he may
have had some lingering fear of drawing in a dead body. — (D. M.)

The sea, they say, does not always cast up those who have been
drowned either by accident (as falling from a rock or pier) or by
stress of weather ; but the corpse of one murdered and thrown into it
is sure to float ashore. " The sea will not keep what it did not seek ."
— (Matheson, Clackmorc.)

THE FOLK-LORE OF SUTHERLANDSHIRE. 243

Tide.

Death is looked for early in the morning — between twelve and two ;
but it is also looked for as the tide recedes.

The Wraith.
Before a death the wraith is often heard in the carpenter's shops
selecting boards for the coffin. Linen for the shroud is said to be
chosen with equal care by the provident spirit. But the rattling of
board and tools may be considered a sign of rapidly approaching
dissolution.

Death Struggle.*

They open the door during the death struggle to facilitate the
departure of the spirit. A plate of salt is often laid on the dead
body, which it is the custom to watch with candles.

Passing and Funeral Bell.

Old people remember when it was the custom for a man to walk
alongside of a funeral ringing a bell (to drive away evil spirits); and
when the earth began to be shovelled into the grave the church bells,
which had been slowly tolling, rang out a loud violent peal ; I believe
with a view of warning the devil more effectually off the premises. —
(R. Gordon.)

Omens of Death.

Some days before the death of Dr. Bethune, some time minister of
the parish of Dornoch (1816), a large cormorant was observed sitting
on the steeple of the cathedral church. The whole town took this as
a sign that the incumbent was not long for this world. One of the
same birds was seen flying and lighting on parts of the building in
1850. The vulgar predicted from this a similar event, and the result
justified the saying, for the then clergyman sickened and died after a
short illness.

* Same customs in Northumberland and Leicestershire. Moreton says salt is
the emblem of immortality, and the candle is the Egyptian hieroglyphic for life.
A light set on the head of a corpse is a Jewish custom.

244 THE FOLK-LORE OF SUTHERLANDSHIRE.

[Before the death of the Tzar Nicholas a great sea eagle came into
St. Petersburg, and sat on the Winter Palace. Crowds collected to
look at the bird, which must have come from some distant part of
Finland. Its appearance was held to be ominous, and it was often
referred to after the illness of the Tzar became known in the city.

The grebes which fly up the Bosphorus in the mornings and return
at night are said to be the spirits of the Sultan's wives.]

Spiritual Visitors.

There lived on our property some twenty years ago an old woman
named Christy Boss. She was not only the last of her family, who
had all lived and died on the croft, but was also so very infirm that
Mrs. Dempster was anxious to persuade her to change her house, and
to go to another, where there were neighbours able and willing to be
of use to her in case of sickness or death. This she steadfastly refused,
saying the kindness was well-meant, but that she could not abandon
what had been her home and her people's home. " At night," she
said, " she heard a man's voice praying by her bedside, and sweet
music as of singing." She had no doubt it was her father and brothers,
and no doubt but that in a strange house she would miss this hap-
piness, one which she valued above neighbours or help.

Holy Wells.

A well in the black isle of Cromarty (near Rosehaugh) has mira-
culous healing powers. A countrywoman tells me that about forty
years ago she remembers its being surrounded by a crowd of people
every first fine day in June, who bathed or drank of it before sunrise.
Each patient tied a string on a rag to one of the trees that overhung
it before leaving. It was sovereign for headaches. — (Peggy Munro.)

[A well at Skibo Castle, called St. Mary's, used to be visited by
patients who hung the trees round with bits of red rags.

A well at Biel, near East Linton, is called the ** Rood, or Rude,
Well.'* It has no healing properties but is haunted by a very tiny
figure.

St. Anthony's Well, near Edinburgh, is still frequented on May
mornings by youths and maidens who wash their faces in the well,

THE FOLK-LORE OF SUTHEKLANDSHIRE. 245

though the custom is not so universal now as it was one hundred
years ago.

At Balokali, a village near Constantinople, there is a sacred well.
Visitors go there to eat fish fried on one side ! The Greek patriarch
comes once a year to plunge the Cross into the water. The sick,
who have been lying all night on the floor of the church, are then
sprinkled with the water, of which bottles are carried away for the
cure of disease.

Bottles of water from the Jordan are believed to be of use to sick
people, and the water of the well at Lourdes is now in great request.

Votive rags may be seen in the Island of Chalki (Sea of Marmora)
stuck round the window of the cells where the hermits live who are
resorted to as healers.

St. Lawrence's Well, Peterborough, and St. Edmund's Well, at
Oxford, used to be visited.

The Vandals had a well at Glamutz to which they offered sacrifices.
It was a giver of presages rather than of health.]

The Evil Eye.

The evil eye is very common. Children, cattle (milch cows), and
poultry, suffer most from it. But the evil wishes, it is remarked, often
fall back on the utterer, because to the " mischief " it is a matter of
indifference on which of the two the spell or the wish falls.

[A Turkish nurse objects just as a Sutherland woman does to your
looking at the baby. A pasha's daughter explained to a friend of
mine that this was because of the evil eye.

I do not know if the Jews believe in the evil eye ; but Offenbach,
the composer, who was of Jewish extraction, was believed by Chris-
tians to have this horrid power, and was often avoided because of the
jettatura.

Turquoises are said to be a preservative against it. I have never
heard whether blue eyes or dark ones had the power of doing harm.]

Cure of the Evil Eye.

A woman, Ann Macrae, on this estate cures cows, &c., by incan-
tations. She has a bag of stones as a '' medicine," and a large

246 THE FOLK-LORE OF SUTHERLANDSHIRE.

practice, being sent for from place to place, but seems rather feared
than loved. Water in which one of these stones is boiled cures the
effect of the evil eye. They are hereditary in her family.

A man, also our tenant, cures pains in persons at a distance by
magic. The patients send him their names sealed up ; he requires
no diagnosis, but from the moment he receives the paper the pain or
fever begins to mend. This was tried by a girl weeding in the garden
here last autumn, but without success. I must say that the failure
did not shake her faith, at which, as she had been for half a year one
of my pupils in a Bible-class, I was not a little scandalised.

Verses of Scripture.

I remember an old woman, now dead, who never went an hour from
home without making one of her neighbours open the Bible and see
what the first verse said. If the verse was to her mind, she then said,
" I will go in God's name." The Book of Psalms is the one most
used for this purpose. She was very superstitious, assembled the
whole kirk session of elders once to hear of a revelation she had from
heaven, and frequently told us that she " seed the Mischief sitting up
in a tree, and girning at her." She prayed a great deal, but was so
cross as to be almost mad, or, as her neighbours said, " very thro'
other at the full of the moon."

If a young woman wished to know who is to be her husband, let
her read the third chapter of Ruth, and put the Bible under her head
at night on Hallow-e'en. The intended will appear to her in a dream.
— (Peggy Monro, Achlach.)

CHAPTER IX.

ANIMALS AND CHIMERAS.

Thb Golden Horse op LochnaGillie.

A loch on this estate, now small and muddy, but once much larger, at
the time when it received its name from the following sad event: —
A dozen lads were playing by its banks, riding and chasing the

THE FOLK-LORE OF SUTHERLANDSHIRE. 24?

ponies which grazed among the reeds and rushes. They all quarrelled
who should mount a beautiful horse which grazed among the others, but
was finer than any they had ever seen; its skin was smooth, bay-
coloured, and shining like gold. Two boys jumped up. " There is
room for three," said the next, and got on. " There is room for four,"
said the fourth lad, and so there was ; for the more boys mounted him
the more the golden horse lengthened. At last all the boys sat on
him, but two who were brothers. " Come let us up," said the
youngest, touching the horse with his forefinger ; but lo ! the finger
stuck there, it had grown to the golden skin. " Take your knife,
Ian, and cut it off," he cried. His brother did so, and the two ran
home together, too much frightened to look behind them and to see the
fate of the rest. That no one saw, but by an hour after the hair and
entrails of the boys were scattered all over the water. The golden
horse had plunged in with all his victims, and the loch is called by
their name to this day. — (Widow Galder.)

[Loch Laggan, also on this property, boasts of a water-horse, and at
night a bright light is seen to swim up and down the middle of the
lake. Then they say, " The water-horse moves." — (W. M., sheriff's
officer.)

A golden horse was once seen, born of the waters of the Fleet,
It tempted a woman to follow it and try to drive it, but she was
warned in time, and so it was foiled of its aim to lure her to a
watery grave.

The Grahams of Morphie, in the Mearns, are said to have caught
and bridled the water-horse, and made him draw stones for their new
castle. This unwilling workman's curse lay on the family for ever,
and caused their ruin.

Apropos of manes, a family of Munro, having many generations
ago intermarried with the Vaugha of Ben-na-Caulting, were said to
have manes and tails till within the last four generations.]

The Seven Herds of Sallachie and the Water-Horse.

Lang syne, when men, and flocks, and herds were plenty in Suther-
land, there were seven herds watching their flocks by Loch Shin, and
it was evening. They all quarrelled who should mount a beautiful
horse which grazed among the others. Said one herd to the other,

Vol. 6. — Part 4. t

248 THE FOLK-LORE OF SUTHERLANDSHIRE.

"That is my father's horse." *' No, it is my father's horse:" and
they fell to fighting (for the horse looked different to each of them).
The first jumped up. "There is room for two," said the second,
and jumped up also. The others were angry. *' It is a bonny horse,
too," said a girl that came by, when tliey were all up but one. And
she patted its shining skin, but her hand had stuck to it. " Oh !
Annach," cried her brother, *' will ye die with the others, or want your
hand?" " Oh! take off the hand and let us run." So he took the
hand off, and they two ran home, and the seven herds of Sallachie
were never seen again. — (Mr. Young, Lairg.)

This is nearly the same as the legend of LochnaGillie ; and a
third story is current of Loch Badandarroch, or the loch of the oak
branches, where two girls were the victims, and no one remained to
tell the tale.

In Ben-na-Caulting one day, the Vaugh called to D. MacRobb,
" Will you eat any charcoal, Donald?" "No," he said, " my wife
will give me supper when I get home."

[Pliny speaks of a mysterious affinity between serpents and the
hazel-tree.

In Brittany a stick or wand cut from an apple-tree leads by a

mysterious wisdom. Repeat this rhyme: —

" Conduis-mois
Par les mers,
Par les terres,
Partout ou aller
Voudras." — Le Naer.

In the Lowlands of Scotland the bourtree or elder is revered. In
Upper India a tree of the mimosa tribe is called wise. It sleeps all
day, wakes all night, and is a charm against witches. — See Heber's
JoumaL So much for the Rowan , or Mountain Ash of established
reputation.]

The Otter Kino.

The mythical zoology of Sutherland contains also a white otter.
These animals have a king, sometimes all white, sometimes dun with
a white star. He has a jewel in his forehead, and is only vulnerable
in one spot on the breast. I do not know whether it is an elective or
hereditary sovereignty.

THE FOLK-LORE OF SUTHERLANDSHIRE. 249

The Dun Otter {Ouar Hoo).

Such an animal was killed in Assynt by the man who told me the
story. It had a white spot on the forehead, and one on each side of
the muzzle, with one under each shoulder, and a large white place on
the breast. It is always the seventh in the hole, and said to be the
king, and that the others cater for it. The skin is much larger than
that of the other otters, and is a profitable thing to have ; for, owing
to some superstition on the part of ship captains here, they are afraid
to let the skin go out of the ship, if it has once been in it, and so any
one taking a skin to a ship to sell it may name his own price. It is
very fierce, and called in Gaelic Ouar Hoo. It is supposed to be
invulnerable, except in the breast, but my friend shot it in the hind
quarter.

The Great White Snake.

It is not uncommon in Sutherland, and has been sometimes but
not often killed. It never rests by day or by night, and besides
running along the ground has a revolving motion peculiar to itself,
turning over and over through an ivory ring, which is loose in its
body. This is formed from its own slime, and sometimes drops off,
in which case the snake makes another, and the finder of the ring is
safe against all disasters and enchantments. Another great serpent
has been seen by the natives, the last was nine feet long, and covered
with hair ; it had a mane, and was a bodily manifestation of the Evil
One. — (Widow Mary Calder, pauper, aged 70.)

Why the Wolf is Stumpy Tailed.

One day the wolf and the fox were out together, and they stole a
dish of crowdie. Now the wolf was the biggest beast of the two, and
he had a long tail like a greyhound, and great teeth. The fox was
afraid of him, and did not dare to say a word when the wolf ate the
most of the crowdie, and left only a little in the bottom of the dish for
him. But he determined to punish him for it: so, the next night,
when they were out together, the fox said, " I smell a very nice

T 2

250 THE FOLK-LORE OF SUTHERLANDSHIRE.

cheese, and " (pointing to the moonshine on the ice) " there it is,
too! " ** And how will you get it?" said the wolf. " Well ! stop you
here till I see if the fanner is asleep, and if you keep your tail on it,
or put it through the ice, nobody will see you, or know that it is
there : keep it steady, though I may be some time of getting back."
So the wolf lay down, and laid his tail on the moonshine in the ice ;
and there he kept it for an hour, till it was fast. Then the fox, who
had been watching him, ran in to the farmer and said, — " The wolf
is there, he will eat up the children — the wolf, the wolf I '' Then the
farmer and his wife came out with sticks to kill the wolf, but the wolf
ran off, leaving his tail behind him : and that is why the wolf is
stumpy, and the fox has a long brush. — (J. Macleod, Laxford.)

The Fox and the Cock and Hen.

One day the fox chanced to see a fine cock and a fat hen, off whom
he would much have liked to dine, but at his approach they flew up
into a tree. He did not lose heart, however, and soon began to make
talk with them, inviting them at last to go a little way with him.
There was no danger, he said, no fear of his hunting them, for there
was peace now between men and beasts, and among all animals.

At last, after much parleying, the cock said to the hen, " My dear,
do you not see a couple of hounds coming across the field ? " " Yes,"
said the hen, " and they will soon be here." " If that is the case, it
is time I should be off," said the fox, " for I am afraid these stupid
hounds may not have heard of the peace," and with that he took to
his heels, and never drew breath till he reached his den. — (D. M., and
J. Macleod.)

The Fox and the Goose.

One day the fox succeeded in catching a fine, fat goose, asleep, by
the side of a loch. He held her by the wing, and making a joke of
her cackling, hissing, and fears, he said : ** Now, if you had me in
your mouth, as I have you, tell me what you would do?" " Why,"
said the goose, " that is an easy question. I would fold my hands,
shut my eyes, say a grace, and then eat you." ** Just what I mean to
do," said Rory, and folding his hands, and looking very demure, he

THE FOLK-LORE OF SUTHERLANDSHIRE. 25 I

said a pious grace, with his eyes shut. But, alack ! while he did this,
the goose had spread her wings, and was now half-way over the loch :
so the fox was left to lick his lips for supper. " I will make a rule of
tliis," he exclaimed, in disgust, '^ never, in all my life, to say a grace
again till after I feel the meat warm in my belly." — (J. Macleod,
fisherman on the LaxFord.)

The Fox and the Wrens.

A fox had noticed for some days a family of wrens, off which he
much wished to dine. He might have been satisfied with one, but he
determined to have the whole lot— father and eighteen sons ; and all
so like, he could not tell the one from the other, or the father from
his children. "It is of no use to kill one son, because the old cock
will take warning and fly away with seventeen : I wish I knew which
was the old gentleman." He set his wits to work to find out, and
one day, seeing them all threshing in a barn, he sat down to watch
them. Still he could not be sure." " Now I have it," he said.
" Well done, the old man's stroke, he hits true," he cried. " Ah ! "
replied the one he often suspected of being the head of the family,
*' if you had seen my grandfather's strokes you might have said so."
The sly fox pounced on the cock, ate him up in a trice, and then soon
caught and disposed of the eighteen sons, all flying in terror about
the barn.

The Fox and the Fox Hunter.

Once upon a time a fox-hunter had been very anxious to catch our
friend, the fox, and had stopped all the earths in cold weather. One
evening he fell asleep in his hut, and saw, when he opened his eyes
the fox sitting very demurely at the other side of the fire. It had
entered by the hole under the door, provided for the convenience of
the dog, the cat, the pig, and the hen. " Oh ! ho ! " said the fox-
hunter, " Now I have you I shall keep you," and he went and sat
down at the hole to prevent Reynard's escape. '' Oh! ho !" said the
fox, '' I shall soon make that stupid fellow get up:" so he found the
man's shoes, and, putting them into the fire, wondered if that would
make the enemy move. '' I shan't get up for that, my fine gentle-

252 THE LAME FOX.

man," cried the fox-hunter. Stockings followed the shoes, coat and
trousers shared the same fate, but still the man sat over the hole. At
last the fox, having set the bed and bedding on fire, put a light to the
straw on which his jailor lay. It blazed up to the ceilmg. <' No,
that I cannot stand," shouted the man, jumping up ; and the fox,
taking advantage of the smoke and confusion, made good his exit,
— (D. M.)

THE LAME FOX.

From the Servian (Podunarka, 1848).

[here was a man who had three sons, two intelligent and
one a simpleton. This man's right eye was always
laughing, while his left eye was weeping and shedding
tears. This man's sons agreed to go to him one by one
and ask him why his right eye laughed and his left eye shed tears.

Accordingly, the eldest went to his father by himself and asked
him: " Father, tell me truly what I am going to ask you. Wliy
does your right eye always laugh and your left eye weep?" His
father gave him no answer, but flew into a rage, seized a knife, and at
him, and he fled out of doors, and the knife stuck in the door. The
other two were outside, anxiously expecting their brother ; and when
he came out asked him what his father had said to him. But he
answered them : ** If you're not wiser than another, go, and you will
hear."

Then the middle brother went to his father by himself and asked
him: " Father, tell me truly what I am going to ask you. Why does
your right eye always laugh and your left eye weep ? " His father
gave him no answer, but flew into a rage, seized a knife, and at him,
and he fled out of doors, and the knife stuck in the door. When he
came out to his brothers, his brothers asked him : " Tell us, brother
— so may health and prosperity attend you— what our father has said

THE LAME FOX- 253

to you." He answered them : " If you're not wiser than another, go,
and you will hear." But this he said to his elder brother, on account
of the simpleton, that he, too, might go to his father to hear and
see.

Then the simpleton, too, went by himself to his father, and asked
him : " Father, my two brothers won't tell me what you have said to
them. Tell me why your right eye always laughs and your left eye
weeps?" His father immediately flew into a rage, seized a knife,
and brandished the knife to pierce him through ; but as he was
standing so he remained standing where he was, and wasn't frightened
in the least. When his father saw that, he came to him and said,
'' Wei], you're my true son, I will tell you, but those two are cowards.
The reason why my right eye laughs is, that I rejoice and am glad
because you children obey and serve me well. And why my left eye
weeps, it weeps on this account : I had in my garden a vine, which
poured forth a bucket of wine every hour, thus producing me twenty-
four buckets of wine every day and night. This wine has been stolen
from me, and I have not been able to find it, nor do I know who has
taken it or where it is. And for this reason my left eye weeps, and
will weep till I die unless I find it." When the simpleton came out
of doors his brothers asked him what his father had said, and he told
them all in order.

Then they prepared a drinking-bout for their father and the
domestics, and set out on their journey. On the journey they came
to a cross-road, and three ways lay before them. The two elder con-
sulted together, and said to their youngest brother, the simpleton :
" Come, brother ! let us each choose a road, and let each go by
himself, and seek his fortune." " Yes, brothers ! " answered the
simpleton ; '• you choose each a road, I will take that which remains
to me." The two elder took two roads which ran into each other,
started on their way, and afterward met, came out into one road, and
said : " Praise be to God that we're quit of that fool! " They then
sat down to take their dinner. Scarcely had they sat down to eat,
when up came a lame fox on three legs, approached them, fawning
and begging to obtain something to eat. But as soon as they saw
the fox: "Here's a fox," said ihcj, ''come, let us kill it." Then

254 THE LAME POX.

stick in hand and after it. The fox limped away in the best fashion
it could, and barely escaped from them. Meanwhile, shepherd-dogs
came to their wallet and ate up everything that they had. When
they returned to the wallet they had a sight to see.

The simpleton took the third road right on, and went forwards till
he began to feel hungry. Then he sat down on the grass under a
pear-tree, and took bread and bacon out of his wallet to eat. Scarcely
had he sat down to eat, when lo ! that very same lame fox, which his
two brothers had seen, began to approach him, and to fawn and beg,
limping on three feet. He had compassion on it, because it was so
lame, and said : " Come, fox ! I know that you are hungry, and that
it is hard lines for you that you have not a fourth foot." He gave it
bread and bacon to eat, a portion for himself and a portion for the
fox. When they had refreshed themselves a little, the fox said to
him : " But, brother, tell me the truth, whither are you going?" He
said: '*Thus and thus, I have a father and us three brothers, and one
of my father's eyes always laughs because we serve him well, and
the other eye weeps because there has been stolen from him a vine
belonging to him, which poured forth a bucket of wine every hour;
and now I am going to ask people all over the world whether some
one cannot inform me about this vine, that I may obtain it for my
father, that his eye may not weep any longer."

The fox said : " Well, I know where the vine is ; follow me." He
followed the fox, and they came to a large garden. Then the fox
said : *' There is the vine of which you are in search. But it is
difficult to get to it. Do you now mark well what I am going to say
to you. In the garden before the vine is reached it is necessary to
pass twelve watches, and in each watch twelve warders. When the
warders are looking you can pass them freely, because they sleep with
their eyes open. If they have their eyes closed go not, for they are
awake, not sleeping, with their eyes closed. When you come into
the garden, there under the vine stand two shovels, one of wood and
the other of gold. But mind you don't take the golden shovel to dig
up the vine ; for the shovel will ring, and will wake up the watch ;
the watch will seize you, and you may fare badly. But take the
wooden shovel, and with it dig up the vine, and when the watch is

THE LAME FOX. 255

looking, come quietly to me outside, and you will have obtained
the vine."

He went into the garden, arrived at the first watch, the warders
directed their eyes towards him ; one would have thought they would
have looked him to powder. But he went past them as past a stone,
came to the second, third, and all the watches in succession, and
arrived in the garden at the vine itself; the vine poured forth a
bucket of wine every hour. He was too lazy to dig with the wooden
shovel, but took the golden one ; and as soon as he struck it into
the ground the shovel rang, woke the watch, the watch assembled,
seized him, and delivered him to their lord.

The lord asked the simpleton : " How did you dare to pass so many
watches, and come into the garden to take my vine away ? " The
simpleton said: "It is not your vine, but my father's; and my father's
left eye weeps, and will weep till I obtain him the vine, and I must
do it ; and, if you don't give me my father's vine, I shall come again,
and the second time I shall take it away." The lord said : "I cannot
give you the vine. But, if you procure me the golden apple-tree,
which blooms, ripens, and bears golden fruit every twenty-four hours,
i will give it you."

He went out to the fox, and the fox asked him : " Well, how
is it ? " He answered : " Nohow. I went past the watch, and
began to dig up the vine with the wooden shovel, but it was too
long a job, and I took the golden shovel. The shovel rang and
woke the watch. The watch seized me and delivered me to their
lord, and the lord promised to give me the vine if I procured him
the golden apple-tree, which every twenty-four hours blooms, ripens,
and bears golden fruit." The fox said : " But why did you not
obey me ? You see how nice it would have been to go to your father
with the vine." He shook his head : " I see that I have done wrong
but I will do so no more." The fox said : " Come, now ! let us go to
the golden apple-tree." The fox led him to a far handsomer garden
than the first one, and told him that he must pass similarly through
twelve similar watches. " And when you come in the garden," said
she, " to where the golden apple-tree is, two very long poles stand
there, one of gold and the other of wood. Don't take the golden one
to bgat a golden apple-tree, for the golden branch will emit a whistling

256 THE LAME FOX.

sound, and will wake the watch, and you will fare ill ; but take the
wooden pole, beat a golden apple-tree, and then mind you come out
immediately to me. If you do not obey me, I will not help you
further." He said: '*I will, fox ; only that it may be mine to acquire
the golden apple-tree, to purchase the vine. I am impatient to go to
my father." He went into the garden and the fox stayed waiting for
him outside. He passed the twelve watches and also arrived at the
apple-tree. But when he saw the apple-tree, and the golden apples
on the apple-tree, he forgot for joy where he was, and hastily took
the golden pole to beat a golden apple-tree. As soon as he had
stripped a golden branch with the pole, the golden branch emitted a
whistling sound and woke the watch. The watch hastened up, seized
and delivered him to the lord of the golden apple-tree.

The lord asked the simpleton ; " How did you dare, and how were
you able, to go into my garden, in face of so many watches of mine,
to beat the golden apple-trees?" The simpleton said: "Thus and
thus : my father's left eye weeps because a vine has been stolen from
him, which poured forth a bucket of wine every hour. That vine is
kept in such and such a garden, and the lord of the garden and the
vine said to me: 'If you procure me the golden apple-tree which every
twenty-four hours blooms, ripens, and produces golden fruit, I will
give you the vine.' And therefore I have come to beat a golden apple-
tree ; to give the apple-tree for the vine; and to carry the vine to my
father, that his left eye may not weep- And if you do not give me
the golden apple-tree now, I shall come again to steal it."

The lord said: " It is good, if it is so. Go, you, and procure me
the golden horse, which in twenty-four hours goes over the world. I
will give you the golden apple-tree ; give the apple-tree for the vine ;
and take the vine to your father, that he may weep no more."

Then he went outside, and the fox awaiting him said : " Now then,
how is it! " "Not very well. The golden apple-trees are so beautiful
that you can't look at them for beauty ; I forgot myself, and couldn't
take the wooden pole, as you told me ; but took the golden pole to
beat the golden apple-tree; the branch emitted a whistling sound, and
woke the watch ; the watch seized me, and delivered me to their lord,
and the lord told me if i procured him the golden horse, which goes

THE LAME FOX. 257

over the world in twenty-four hours, he would give me the golden
apple-tree, that I might give the apple-tree for the vine, to take to my
father, that he might weep no more."

Again the fox began to scold and reproach him : " Why did you
not obey me ? You see that you would have been by now at your
father's. And thus you torment both yourself and me." He said to
the fox : ^' Only procure me the horse, fox, and I will always hence-
forth obey you."

The fox led him to a large and horrible forest, and in the forest
they found a courtyard. In this courtyard twelve watches, as in the
case of the vine and the apple-tree, guarded the golden horse. The
fox said: ''Now you will pass the watches as before; go, if they
are looking ; do not go, if they have their eyes shut. When you enter
the stable, there stands the golden horse equipped with golden
trappings. By the horse are two bridles, one of gold and the other
plaited of tow. Mind you don't take the golden bridle, but the one
of tow; if you bridle him with the golden bridle, the horse will neigh,
and will wake the watch, the watch will seize you, and who will be
worse off than you? Don't come into my sight without the horse ! "
" I won't, fox," said he, and went. He passed all the watches and
entered the stable where the horse was. When he was there, golden
horse ! golden wings ! so beautiful ; good heavens ! that you couldn't
look at them for beauty ! He saw the golden bridle, it was beautiful
and ornamented ; he also saw that of tow ; it was dirty and couldn't
be worse. Here he thought long what to do and how to do. "I can't
put that nasty thing (the tow bridle), it's so nasty, on that beauty ; I
had rather not have him at all than put such a horse to shame." He
took the golden bridle, bridled the golden horse and mounted him.
But the horse neighed, and woke the watch ; the watch seized him
and delivered him to their lord.

Then the lord said : " How did you have resolution to pass my
numerous warders into my stable to take away my golden horse ?"
The simpleton replied : " Need drove me ; I have a father at home, and
his left eye continually weeps, and will weep till I obtain for him a
vine which in a day and night poured forth twenty-four buckets of
wine. This vine has been stolen from him. Well, I have found it •

258 THE LAME FOX.

and it has been told me that I shall obtain the vine if I procure the
golden apple-tree for the lord of the vine. And the lord of the golden
apple-tree said if I procured him the golden horse he would give me
the golden apple-tree. And I came from him to take away the golden
horse, that I might give the golden horse for the golden apple-tree,
and the golden apple-tree for the vine ; to take it home and give it my
father, that he may weep no more." The lord said : " Good ; if it is
so, I will give you my golden horse if you procure me the golden
damsel in her cradle, who has never yet seen either the sun or the
moon, so that her face is not tanned." And the simpleton said : *' I
will procure you the golden damsel, but you must give me your golden
horse, on which to seek the golden damsel and bring her to you.
And a golden horse properly appertains to a golden damsel." The
lord : " And how will you guarantee that you will return to me again ?"
The simpleton: "Behold! I swear to you by my father's eyesight
that I will return to you again, and either bring the horse, if I do
not find the damsel ; or give you the damsel, if I find her, for the
horse." To this the lord agreed, and gave him the golden horse. He
bridled it with the golden bridle, and came outside to the fox. The
fox was impatiently expecting him to know what had happened.

The fox : " Well, have you obtained the horse?" The simpleton:
" I have ; but on condition that I procure for him the golden damsel
in her cradle, who has never yet seen the sun or the moon, so that
her face is not tanned. But, if you know what need is, good
friend in the world, say whether she is anywhere, and whether you
know of such a damsel." The fox said : " I know where the damsel
is, only follow me." He followed, and they came to a large cavern.
Now the fox said : " There the damsel is. You will go into that
cavern, deep into the earth. You will pass the watches as before. In
the last chamber lies the golden damsel in a golden cradle. By the
damsel stands a huge spectre, which says : * No ! No ! No ! ' Now,
don't be at all afraid, it cannot do anything to you in anywise; but
her wicked mother has placed it beside her daughter, that no one
may venture to approach her to take her away. And the damsel is
impatiently waiting to be released and freed from her mother's cruelty.
When you come back with the damsel in the cradle, push all the

THE LAME FOX. 259

doors to behind you, that the watch may not be able to come out after
you in pursuit." He did so. He passed all the watches ; entered
the last chamber ; and in the chamber was the damsel, rocking herself
in a golden cradle ; and on the way to the cradle stood a huge spectre,
which said : " No ! No ! No I " But he paid no attention to it. He
took the cradle in his hands, seated himself with the cradle on the
horse and proceeded, pushed the doors to — and the doors closed from
the first to the last ; and flew out with the damsel in the cradle before
the fox. The fox was anxiously expecting him.

Now the fox said to him : " Are you not sorry to give so beautiful
a damsel for the golden horse? But you will not otherwise be able
to acquire the golden horse, because you have sworn by your father's
eyesight. But come ; let me try whether I can't be the golden
damsel." She bounded hither and thither, and transformed herself
into a golden damsel ; everything about her was damsel-like, only her
eyes were shaped like foxes' eyes. He put her into the golden cradle,
and left the real damsel under a tree to take charge of the golden
horse. He went, he took away the golden cradle, and in the cradle
the fox-damsel ; delivered her to the lord of the golden horse, and
absolved himself from the oath by his father's eyesight. He returned
to the horse and the damsel. Now that same lord of the golden
horse, full of joy at acquiring the golden damsel, assembled all his
lordship, prepared a grand banquet for their entertainment, and
showed them what he had acquired in exchange for his golden horse.
While the guests were gazing at the damsel, one of them scrutinised
her attentively and said: "All is damsel-like, and she is very beau-
tiful, but her eyes are shaped like foxes' eyes." No sooner had he
said this, when up sprang the fox and ran away. The lord and the
guests were enraged that he had said, " foxes' eyes,' ' and put him to
death.

The fox ran to the simpleton ; and on they went to give the golden
horse for the golden apple-tree. They arrived at the place. Here,
again, the fox said : " Now, you see, you have got possession of the
golden damsel ; but the golden horse properly appertains to the
golden damsel. Are you sorry to give the golden horse ?" " Yes,
fox ; but, though I am sorry, yet I wish my father not to weep."

260 THE LAME EOX.

The fox : " But stay; let me try whether I can be the golden horse.*'
She bounded hither and thither, and transformed herself into a
golden horse, only she had a fox's tail. Then she said : *' Now lead
me ; let them give you the golden apple-tree, and I know when I
shall come to you."

He led off the fox-horse, delivered it to the lord of the golden
apple-tree, and obtained the golden apple-tree. Now the lord of the
golden apple-tree was delighted at having acquired so beautiful a
horsCj and invited his whole lordship to a feast, to boast to them what
a horse he had acquired. The guests began to gaze at the horse and
to wonder how beautiful he was. All at once one scrutinised his tail
attentively and said : " All is beautiful, and all pleases me ; only, I
should say that it is a fox's tail." The moment he said that, the fox
jumped up and ran away. But the guests were enraged at him for
using the expression, '* fox's tail," and put him to death. The fox
came to the simpleton, and proceeded with the golden damsel, the
horse, and the golden apple-tree to the vine.

Now, again, the fox said : " You see now, you have acquired the
golden apple-tree. But the golden damsel is not appropriate without
the golden horse, or the golden horse without the golden apple-tree.
Are you sorry to give the golden apple-tree ? " The simpleton : *' Yes,
fox ; but I must to obtain the vine, that my father may not weep.
I had rather that my father did not weep than all that I have." The
fox said : " Stay ; I will try whether 1 can be the golden apple-tree."
She bounded hither and thither, and transformed herself into a golden
apple-tree, and told him to take it away and give it for the vine. He
took off the golden fox-apple-tree and gave it to the lord of the vine ;
obtained the vine, and went away.

The lord, for joy, assembled his whole lordship and prepared a
grand feast, to display what a golden apple-tree he had acquired.
The guests assembled, and began to gaze at the apple-tree. But one
scrutinized it attentively and said : " All is beautiful, and cannot be
more beautiful ; only the fruit is in shape a fox's head, and not like
other apples." No sooner had he said this when up jumped the fox
and ran away. But they were enraged at him and slew him, because
he had said, " fox's head."

THE LAME FOX. 261

Now he took leave of the fox and went home ; having with him the
golden damsel, the golden horse, the golden apple-tree, and the vine.
When he arrived at the cross-road, where he had parted from his
brothers, when he went from home to seek the vine, he saw a multi-
tude of people assembled, and he too went thither to see what was the
matter. When he got there his two brothers were standing condemned
and the people were going to hang them. He told the damsel that
they were his brothers, and that he would like to ransom them. The
damsel took a large quantity of treasure out of her bosom, and she
ransomed his brothers, the malefactors, who had thought to acquire
the vine by slaying, burning, and plundering. They envied him, but
could not help themselves. They proceeded home. The simpleton
planted the vine in the garden where it had been ; the vine began to
pour forth wine, and his father's left eye ceased to weep, and began to
laugh. The apple-tree began to blossom, the golden horse to neigh,
the damsel to sing, and there was love and beauty at the farm-house.
Everything was merry, everything was rejoicing and making pro-
gress.

All at once, the father sent his sons to bring him from the country
three ears of rye, that he might see what manner of season it would
be. When they came to a well in the country they told their simple-
ton brother to get them some water to drink. He stooped over the
well to reach the water for them ; they pushed him into the water,
and he was drowned. Immediately the vine ceased to pour forth
wine, the father's eye began to weep, the apple-tree drooped, the
horse ceased to neigh, the damsel began to weep, and everything lost
its cheerful appearance. Thereupon that selfsame lame fox came up,
got down into the well, gently drew her adopted brother out, poured
the water out of him, placed him on the fresh grass, and he revived.
No sooner had he revived than the fox was transformed into a very
beautiful damsel. Then she related to him how her mother had
cursed her because she had rescued her greatest enemy from death.
She was cursed, and was transformed into a cunning fox, and limped
on three feet, until she should rescue her benefactor from a watery
death. " And, lo ! I have rescued you, my adopted brother. Now
adieu I " She went her way, and the simpleton his way to his father;

262 SOME FOLK-LORE FROM ACHTERNEED.

and, when he arrived at the farm-house, the vine began again to pour
forth wine, his father's eye to laugh [the golden apple-tree to bloom] ,
the golden horse to neigh, and the golden damsel to sing. He told
his father what his brothers had done to him on the way, and how a
damsel had rescued him and freed herself from a curse. When his
father heard this, he drove the two villains away into the world. But
him he married to the golden damsel, with whom he lived long in
happiness and content.

(Rev.) A. H. Wratislaw.
The Market Place, Rugby.

SOME FOLK-LORE FROM ACHTERNEED.

HE following was gleaned by me during a few days' stay
at the hamlet of Achterneed, in the parish of Fodderty,
Ross-shire. The hamlet lies on the slope of a hill near
the well-known health resort of Strathpeffer, and is a
station on the Dingwall and Skye line of railway.

I. — Death Customs.

A cock crowing during the afternoon is regarded as an omen of
a death near at hand in the neighbourhood. An old man died on the
21st of September this year in the hamlet. A cock crowed between
three and four o'clock the afternoon before ; and it was the common
remark among the inhabitants that a death was not far distant.

Any creaking of the chairs and tables in a house is looked upon as
a sure sign of the death of one of the family. My informant told me
that, not long ago, her mother entered a house in which was lying a
young woman sick. She heard some creaking among the chairs or
tables during the time she was in the house. On returning home she
mentioned the fact, and at the same time made the remark that it

SOME FOLK-LORE FROM ACHTERNEED. 263

was the warning of the death of the girl. The girl died not long
after.

It is believed that dogs are gifted with the power of seeing what is
to happen. Hence their howling before a death occurs in the vicinity.

When a death takes place, if there is a clock in the house, ifc is
stopped, and looking-glasses and everything in the shape of orna-
ments are removed from the apartment in which the death occurs
and the body is to be laid out. A table and a few chairs are left for
the use of those that are to watch the body, for it is never left without
one or more watchers. For this purpose several of the neighbours
meet nightly. They spend part of the time in reading. Food, as
well as whiskey, is served them ; but the food is not partaken of in
the apartment in which the dead is laid out. When the others retire
to another apartment for this purpose, one remains with the dead.
Whiskey, however, may be drunk beside the dead body. Lights are
burned not only beside it, but in every apartment of the house during
the whole of each night till it is buried.

It is accounted very unlucky for a cat to pass between one and a
dead body. Cats are, therefore, shut out of the apartment in which
the body lies. Some do not allow a cat to remain in the apartment in
which one lies dying. On the occasion of the death of the old man
spoken of above, another old man from the hills entered, and, seeing
a cat lying on the bed beside the dying man, at once ordered the
animal to be taken not merely off the bed but out of the room.

It is unlucky to look at a funeral procession through a window, or
to stand in the door to do so. One must go right outside. My
informant has been reproved by her father for attempting to do so.

At funerals there is a religious service in the house, but none at the
grave. There is always a liberal supply of whiskey, and sometimes
some indulge rather freely; although at one time, not long ago, the
people came to a resolution to dispense with it.

The deceased father's wearing apparel is not distributed to the
sons, if he has any, but is given to his brother or brothers. There is
a strong feeling against the sons using it.

The same does not hold with regard to the clothing of the deceased
mother, for it commonly goes to the daughter or daughters.

Vol. 6.— Part 4. u

264 SOME FOLK-LORE FROM ACHTERNEED.

II. — Marriage Customs.

It is looked upon as very unlucky for a marriage party to meet a
woman. If a woman sees such approaching, she leaves the road to
avoid the meeting.

During the time the dance to ** The Reel of Tulloch " is going on,
the biidegroom's man steals away with the bride. When the flight is
discovered, the whole of the guests rush off in search of the fugitives,
and never rest till they are caught and brought back.

Sometimes the bridegroom disappears.

The bride is welcomed to the house by her mother, if she is alive ;
but, if she is dead, by her maternal aunt.

Bread, t. e. oaten cakes, and cheese, are thrown over the bride on
her coming up to the door of the house.

III. — Charms.
A Cure for Whooping-Cough,

Take the child out of the parish, and carry it over a stream in
another. This is called "crossing strange water," and effects a
cure.

A Cure for the Evil Eye.
The father of the patient takes the marriage ring, a penny, a six-
pence, a shilling, and a florin, puts them into a wooden latlle — the one
in use in the household — and goes with the mother and the patient
to the nearest stream, fills the ladle with water, and with that water
sprinkles the sufferer. This goes by the name of " silver water."

IV.— Luck.

Modes of averting Ill-JJuck,

Deer-grass {lycopodium) brings luck to a house, and as long as a
piece of it is in a house, ill-luck will not enter.

Horse-shoe. — It is almost the universal custom to keep one or
more old horse-shoes in the house, or affixed to some part outside.

IRISH PLANT-LORE NOTES. 265

Lady keeps some in the hall of , and when one of the

maids one day removed them, with the intention of throwing them
out, her mistress observed what was to be done, and forbade it, with
the remark, " Throw out the horse-shoes, throw out all the luck."
(Told by the maid). The house in which I lived had one lying on the
window-sill outside. (Rev.) W. Gregor.

lEISH PLANT-LORE NOTES.

The Smooth-leap Holly.

N the north of Ireland, especially Donegal, I have heard
the smooth-leaf holly called the " Queen of the Wood,"
but I could not learn the reason why. Lately, however,
I was in Ross and Cromarty, and learned, when in the
neighbourhood of Loch Maree, that St. Maelrubha (who is both an
Irish and Scotch saint) founded the church of Applecross a.d. 673,
and died there on the 21st April, a.d. 722. He was much venerated
in Gairloch, having his residence on Tuchmaree in Loch Maree. He
is said to have introduced " the sacred smooth-leaf holly to outrival
the Druidical oaks," and dedicated it to the Blessed Virgin. In the
neighbourhood of the western end of Loch Maree there was a Druidical
station, the ancient oaks, under which they sat, still remaining, and it
is said that up to not long ago the place was used as a manor court.

The Ash.

A lady has sent me the following query and notes in connection
with the ash in Ireland. Can any correspondent answer the query ?

" Can any one give me information as to whether the common ash
is treated with veneration in Ireland — whether it is supposed to be a
sacred tree in any sense (as it is in England and Scotland), or

U2

266 IRISH PLANT-LORE NOTES.

possessed of mystic virtue, or malignant influence of any kind ? As
well as I can remember when I was a child, in days now long ago, the
country people in Tipperary used to use the common ash and the
rowan-tree indiscriminately to keep the witches, or evil influences of
Bome sort, away from the cows. Whether this was done only at
certain seasons or on certain days of the year I cannot recollect, but
that the presence of leaves and branches about the cows* heads (which
I have often seen) was considered to secure a good supply of milk I
am certain, although not quite so sure that the common ash as well as
the rowan-tree was used. I also remember an old gate-keeper in
Tipperary telling me that the ash made the best of all walking-sticks,
giving as a reason that ash trees might grow wherever they liked, but
had a way of growing * all of themselves ' on the ruins of old churches
and on the tops of the walls round graveyards. It was * a good tree,'
he said, and the impression left upon my mind was that he implied
some mysterious sanctity in it. A few years ago, in Cork, at a holy
weJl where an ash and some thorn-trees were decked with the usual
rag ofi'erings, a countryman I met at the spot told me the Irish held
the ash and the thorn to be the best of all trees ; but further informa-
tion on the subject I could not get from him. I shall be much obliged
if any one will help me with Irish ash-tree lore."

The rowan and hazel are known to have been and still are con-
sidered sacred trees ; but the lone trees and those most often found
at holy wells, stations, and ancient churches are the ash, the hawthorn
(May), and the yew. When in such places they are considered holy,
but whether they are naturally holy, or get their sanctity from the
places, I cannot learn. The hawthorn, or skea^ grows in most un-
accountable places, away in wild mountains, and under such circum-
stances is supposed to be a fairy haunt. There was such a tree on
the lone mountain road between Feakle and Gort near the mearing of
Clare and Galway. When a boy my attention was directed to it by
the parson of Feakle, who said it was considered a fairy bush, and
pointed out the worn spot under it where they danced. The fairies
were said to have left the county during the famine years (1848-52)
as the grass grew on the bare spot, but they returned afterwards.
As this was the only shelter for miles on the road, it is possible that

IRISH PLANT-LORE NOTES. 267

it was not the fairies but sheltering wayfarers that wore away the
grass ; the latter growing during the famine years while the country
was desolate and without an inhabitant. Also dififerent thrushes
carry the haws and plant them in the out-of-the-way places where
the hawthorn grows. In North Munster the fieldfare or feld is
called the sheauraun because it carries the haws and sows the skea in
the grass-land.

What carried the seed of the ash, except the wind, I do not
know, as I think it is too bitter for any bird to eat. As it grows
so quickly, is so easily transplanted, and is so common, it is not to
be wondered at if it was specially planted adjoining the wells, while
afterwards it would be protected by its sacred position. Some of the
oldest Irish trees that I remember to have seen were ash ; especially
a hollow one at Duniny, co. Gal way, in which a hedge-schoolmaster
held his school. A second very large one in the same county is at
an ancient church near the shore of Lough Derg, its back having
sent up a circle of young ash-trees. The yew's connection with
ecclesiastical settlements seem to have been principally due to its
being required on Palm Sunday in the religious procession. A great
many places in Ireland, as mentioned by Joyce, have been called
after the yew. Among the others, Youghall, co. Cork, was called
after a yew -wood now under the sea in Youghall bay, while Mayo
was the plain of the yews. There are different fine ones still
remaining in some of the ancient abbeys as at Muckruss, Killarney ;
while lone leafless stumps occur in places all over the island, the
finest assembly being on the crags near the ferry of Knock on the
Galway side of Lough Corrib ; of them there used to be twenty-three
or thereabouts coming up out of the bare crag. These ancient yews
must have been as old as the yews found below the peat in the neigh-
bouring bogs.

G. H. KiNAHAN.

26S

FOLK-LOEE AT BALQUHIDDER.

I HE following scraps of folk-lore at Balquhidder were
collected by me, from personal observation and inquiry,
at Balquhidder, Perthshire, in September 1888: —
At Balquhidder, on September 25th, 1888, I wit-
nessed the ceremony of cutting the harvest " Maiden." The farmer,
Mr. McLaren, knowing that we were interested in the custom, gave
us notice when the cutting of the corn was almost finished and the
" Maiden " was about to be made. When we entered the field the
oats were all cut, except one small patch and a single slender bunch
or sheaf which remained standing by itself uncut amid the cut corn.
This bunch or sheaf was to form the " Maiden." First the standing
patch was cut down ; then an old man grasped the sheaf which was
to form the "Maiden" and gave it a twist. It was the regular custom,
he said, thus to twist it, and the sheaf should be cut at a single
stroke. The youngest girl on the field (a child about four years old)
then put her hands on the scythe and, assisted by an unmarried lady
present, cut through the sheaf. At this point we left the field. But
shortly afterwards I was told that the ** Maiden " was being carried
home by a small boy, who was hurrahing and kicking up his heels as
he ran. I hastened out, but when I met him his demonstrations of
joy had subsided, doubtless through shyness, into a very sober walk.
Mrs. McLaren kindly made a special " Maiden " for us from part of
this last sheaf cut, the remainder of the sheaf being used to make a
" Maiden " for the farm. The head of our " Maiden " was formed
of a bunch of ears of oats; a broad blue ribdand was tied in a bow
under the head, the ends of the bow projecting (to form arms ?) ; a
skirt of paper neatly made and cut out in a pattern completed the
costume of the " Maiden.'* I hope to place this ** Maiden " in the
Antiquarian Museum, Cambridge, and to make it the beginning of a
collection of " Maidens," or " clyack sheafs " (see Mr. W. Gregor,

FOLK-LORE AT BALQUHIDDER, 269

in Eevue des traditions populaires, October 1888, p. 484, seq.), from
all parts of the country where the custom is still observed.

So much for what I saw. Now for what I ascertained about the
'* Maiden " by inquiry from different inhabitants, particularly Miss
McCoU and Miss Watt of Kirkton. At harvest the last corn cut on
the farm is dressed like a doll and called " the Maiden." It is kept
in the farmhouse, generally above the chimney-piece, for a good while,
perhaps a year. One old woman stated that she has known people
keep the old " Maiden " in the house till the new " Maiden " of the
next year is brought in. It is not every house on the farm that has
a " Maiden," but only the farm-house itself. The farm on which we
witnessed the cutting of the " Maiden " was a small one, and the
members of the family sufficed to cut the corn without needing to
hire reapers. But on large farms where there are many reapers, a
competition takes place as to who shall have the '' Maiden." Each
reaper is followed by a girl binding the corn as he cuts it. A reaper
who wishes the girl who follows him to have the " Maiden " will
sometimes leave a little corn uncut and will turn it down, and the girl
who is binding the corn behind him will throw a sheaf over it to hide
it. At the end of the reaping (which may not be finished for several
days), when a rush has been made on the (supposed) last patch
standing in order to make the " Maiden " from it, the girl who knows
where the corn was turned down and hidden returns to it and cuts it
after all the rest has been cut. It is for the girl who follows binding
the corn that the reaper turns down the corn ; he himself takes no
more concern about it. If several have thus concealed uncut corn,
the girl who is cunning enough to wait till aU the rest have revealed
their hidden corn and cut it is successful, for her corn is the last cut
and out of it is made the <' Maiden." It is supposed to be always the
youngest maiden on the field who cuts the " Maiden." Mrs. Stewart,
of Immercon, a farm about three miles from the Kirkton of Balqu-
hidder, told my sister that formerly on the evening when the
" Maiden " was cut they had what they called a " Kirn," i. e., cream
whipped up and eaten with bread or mashed potatoes; in the potatoes
were put a ring, thimble, and sixpence for the same purpose of
divination as at Hallow e'en. At another farm they used to give

270 FOLK-LORE AT BALQUHIDDER.

the haiTesters on this occasion a supper of curds and cream, but this
is now replaced by tea. With regard to the "Kirn," the Rev. Mr.
Cameron, minister of the parish, told my sister that sometimes
the cream is whipped up very stiff and mixed with oatmeal ; into this
mixture the ring, thimble, and sixpence are placed. Mrs. McLaren
told my mother that some people make arms of straw to the " Maiden."
Before leaving the *' Maiden " I may add that my mother remembers
seeing the " Maiden " at Daldouie, near Glasgow, many years ago,
though she is not sure of the name by which the figure went. So far
as she remembers, it had a ribband tied round its head and one round
its waist ; and the stalks were neatly arranged to represent the skirt
of a woman's dress. It was kept hanging on the wall.

Mr. Duff, Fellow of Trinity College, Cambridge, tells me that in
his part of Aberdeenshire there is a competition as to who shall have
the last sheaf (the clyack sheaf) like that at Balquhidder, but with this
difference, that the last corn left standing and hidden is cut by the
reaper himself, not, as at Balquhidder, by the girl who followed bind-
ing. Mr. Duff adds that he was informed by a perfectly trustworthy
authority, that in an English county it was the custom for all the
harvesters to worship the last corn in the field by bending the knee
and bowing the head to it.

To return to Balquhidder. The old man who assisted at the
cutting of the " Maiden " explained a mode of divination by throwing
the reaping-hook ever the shoulder, but as he seemed to speak English
with difficulty I could not be sure that I fully understood him. He
seemed to say that one man took all the reaping-hooks of the
reapers in a bundle and threw them ever his shoulder three times.
The man whose hook stuck in the ground twice would die soon.
Omens were also drawn from the direction in which the hooks fell.

At Hallow e'en each house has a bonfire. They do not dance
round the fires. The custom is chiefly observed by children. The
fires are lighted on any high knoll near the house.

In the churchyard at Balquhidder is a green knoll known to

English-speaking people as the Angels* Mount. The Rev. Mr.

Cameron told us that '' Angels " is here a corruption of the Gaelic

ainj3il, tlie name of the knoll being 2'om-nan-aingeal, i, e, '* the hill

NOTES AND QUERIES. 271

of the fires " {aingeal is genitive plural). The tradition is that the
Druids kindled their fires on this knoll.

It is unlucky if a hare crosses your path. In setting out on a
journey they used to regard the first person they met as ominous of
good or bad luck on the journey. Some people were lucky to meet,
some unlucky.

When a child was carried out of the house to be baptised , bread and
cheese were given by the person who carried the child to the first
person met.

In the old ruined church of Balquhidder is an ancient gravestone,
said by tradition to be the grave of a Culdee saint. The Rev. Mr.
Cameron informed me that formerly at marriages and baptisms the
people used to stand barefoot on the gravestone as on holy ground.
Some suppose it to be the tombstone of St. Angus.

The Rev. Mr. Kirk, author of The Secret Commonwealth (a work
on fairies), and minister of Balquhidder parish about the beginning of
the last century, died suddenly ; it was thought by the people that he
had been carried off by the fairies for revealing their secrets. Once
after his death he appeared to a man and said that he (Kirk) would
appear at a certain wedding, and that he might be released from
fairyland if his friend would throw a knife over his shoulder. He
did appear at the wedding as he had foretold, but his friend forgot to
throw the knife over his shoulder ; so Mr. Kirk is still a prisoner in
fairyland. This story was told me by the Rev. Mr. Cameron.

J. G. Frazer.

NOTES AND QUEEIES.

The Burial Customs of the Ainos. — The Rev. J. Bachelor writes,
in a recent issue of the Japan Weekly Mail, on the burial customs of
the Ainos of Yezo. He says that as soon as a person dies, a blazing
fire is made the corpse is dressed in its best garments, which are

272 NOTES AND QUEKIES.

neatly laced up, and is laid lengthways on the right hand side of the
fireplace. The relatives and friends of the deceased sit around the
remaining parts of the fireplace, and usually they are so numerous as
to fill the hut. In all cases many sacred symbols (inad) are made,
and placed around the hut and the dead body. Mr. Bachelor has
seen the corpse of a woman laid out. She was well dressed, and had
her utensils and paraphernalia about her (the rings and beads being,
in this instance, laid upon her bosom), and was shod with pieces of
white calico which Mrs. Bachelor had, a few days previously, given
to the husband of the deceased to bind up his wounded foot. Any
white material seems to be especially welcome to the Ainos for wrapping
up the bodies of their dead. "When the body has been properly
dressed, and when the necessary eating-vessels or hunting materials
are placed in position, a cake made of millet, or a cup of boiled rice
and some wine, are placed by its side, and the spirit of the departed
is supposed to eat up the essence of these things. Then the goddess
of fire is implored to take charge of the spirit and lead it safely to
the Creator of the world and the possessor of heaven, and she receives
various messages to the Deity setting forth the praises of the dead
and extolling his many virtues. Millet cakes and wine are then
handed round to every member of the assembled company, and each
of them offers two or three drops of the wine to the spirit of the
dead, then drinks a little, and pours what remains before the fire
as an offering to the fire goddess, to whom they have not ceased
to pray ; then part of the millet cake is eaten, and the remainder
buried in the ashes on the hearth, each person burying a little piece.
After the burial these scraps are collected and carried out of the hut
and placed before the east window, which is regarded as a sacred
place. The corpse is then carefully rolled up in a mat, neatly tied
up, attached to a pole, and carried to the grave by two men. The
mourners follow after the corpse, in single file, each carrying some-
thing to be buried in the grave, the men leading and the women
following them. The grave is from two and a half to three and
a half feet deep, and round the inside of it stakes are driven, and
over them and at the bottom of the grave mats arc placed. Then
the body is laid in the grave, with numerous little knicknacks —

NOTES AND QUERIES. 273

cups, rings, beads, a saucepan and some clothing being buried with
the woman ; a bow and quiver, an eating and a drinking cup, tobacco,
a pipe, a knife with the men; and playthings with the children. These
things are always broken before being put into the grave, and it is
noticeable that they are not usually the best the deceased had during
life. Everything is then closely covered with mats ; pieces of wood
are placed so as to form a kind [of roof, and on this the earth is
piled. A pole is generally stuck at the foot of the grave to mark the
spot. No prayers are offered up during burial. The mourners then
return to the hut, where the men pray, make inao, i. e. sacred symbols,
eat, drink, and get drunk. The dead body is never allowed to remain
in the house longer than one day ; and once the funeral is over, the
name of the departed is never mentioned.

Danes* Blood — Medgelly^s Cow. — The following passages from
the third volume of The Family Memoirs of Rev. William Stukeley,
M.D., a work just issued by the Surtees Society, are worth a place in
the Folh-Lore Journal : —

Ryhall, Rutlandshire. — '* Here abouts grows much elrilus, or wild-
elder, fancyed to spring from the Danes' blood." — 1736. — (p. 169.)

Cherbury, Shropshire. — " A proverb in this country, ' Medgelly's
cow, for one that gives a deal of milk.' The report of this temple is
that a cow in this place gave milk to all the honest and good folks of
the neighbourhood ; but one of evil life milked her into a sieve, where-
upon the cow disappeared and never came more." — 1753. — (p. 179.)

Edward Peacock.

Halibut. — What is the connection between the Jews and a
halibut ?

The Dublin fishmongers say that when they have one for sale the
Jews rush to buy pieces of it ; but all try to get the head if possible.

An amusing story used to be told by an old Bristol gentleman, for
a long time living in Dublin, who was rather fond of abusing the
" Hirish'' because they could not pronounce their words correctly.

" Hi was going up Baggot Street, and a 'orrid woman came running

274 NOTES AND QUERIES.

after me and said, * Your 'onor, come back and look at my fisli.' I
went back, and it was only an 'alibut, and I said, I don't want your
beastly 'alibut,' but she said, < Hoh, your 'onor, you must buy some,
as all the *ebrew gentlemen 'ave been in with me to-day.' The 'orrid
hold woman 'ad taken me for a Jew." G. H. K.

Devil's Glen, co. Wicklow. — The Devil's Glen is so called as it
was one of the Irish residences of his satanic majesty, and those
seeking an audience were required to apply at Pouldoule, or the deep
hole below the waterfall, where he was to be heard of.

It is said that Murdock 0 'Toole, the rapparee of Lough Dan, when
he wanted a banshee, came in at the upper end of the glen to see the
devil. When the Byrnes, Cavanaghs, and other chiefs met to defend
the country against Cromwell's invasion, the rapparee was also there.
Cavanagh objected to a churl sitting in council with them, and
O'Toole claimed he was a bastard son of O'Connor, and that a royal
bastard had a right to sit in council with the noble but uncrowned
blood of the Leinster chiefs ; also he stated that he would forfeit to
the Cavanaghs all his property if he failed to have a banshee appear
at his death. In various ways he tried to induce the O'Connor
banshee to act for him, but all his devices failed ; so as a last resource
he visited the devil at Pouldoule. The devil was kind, and promised
one on the condition that he destroyed the ecclesiastical settlement at
Glendalough of St. Kevin. This he did, and since then a devil as a
banshee attends at the death of this family of O'Tooles. But, unfor-
tunately, devils cannot weep at the death of a mortal, they can only
laugh ; so that the O'Tooles' banshee announces their deaths with
peals of most unearthly laughter. It is said, however, that these
O'Tooles increased so fast and scattered so over the world, while the
devil had so much business on hand, that of late years he rose out of
his contract, and that now-a-day one of these O'Tooles can go quietly
to his rest. As to the Devil's Glen — since the English overran the
country, his majesty has so many habitations that he finds it rarely
necessary to visit the glen. G. H. K.

NOTES AND QUERIES. 275

Church Folk-lore. — The following paragraph, which I transcribed
some years ago from The Hull Advertiser of 14 May, 1796, is worthy
of preservation in your pages. Watching the church porch on the
eve of St. Mark is a well-known practice; watching the supper I have
not, as far as I remember, heard of before: — " The lamentable effects
of terror have been frequently recorded. We are sorry to add another
instance of its fatal power. On Friday morning a girl living at a
public-house in Mill Street, in this town, was seized with an illness.

She died early on Saturday morning. Thursday evening,

being what is called St. Mark's Eve, the above girl, in company with
two others, sat up to observe a custom of the most dangerous and
ridiculous nature, which they called watching their suppers ; in doing
which it is supposed the girl heard some noise, or fancied she saw
some object, which had such a terrible effect on her mind as to
produce the fatal consequences above mentioned. We hope her awful
example will be a warning to the thoughtless observance of such
superstitious and impious practices." Edward Peacock.

Bottesford Manor, Brigg.

Milk V. Tire. — In Mr. Rust's note in Nature, vol. xxxvii. p. 583,
there is mention of a superstition that milk alone can extinguish a fire
kindled by lightning — a belief that existed in Cambridgeshire, and
which is entertained by the Sudan Arabs. The Sinhalese (natives of
Ceylon) have a similar belief in the efficacy of milk. When an
epidemic such as small-pox breaks out in a village, two games of a
religious character, An-Edma (horn pulling) and Pol-gehima (strik-
ing cocoa-nuts together), are played in public for a couple of days.
Then the Kapurala (lay priest), and those who have taken part in
the games, go in procession with music, &c., to every house in the
village, where arrangements have been made for the Kapurala's recep-
tion. The house and grounds are cleaned ; the inmates wear newly-
washed clothes ; and portions of the ceiling and floor are covered
with white cloths. A lamp is lit at the threshold of the build-
ing. The Kapurala carries an earthen pot containing either cocoa-
nut milk or water medicated with saffron-leaves, and over which
charms have been pronounced. On his arrival at the door he chants

276 NOTES AND QUERIES.

a song about a fire in Madurapura (Madura, South India) which
was quenched by the goddess Pattini with milk. He then pours the
fluid from the earthen vessel upon the lighted lamp and extinguishes
it. The Sinhalese use the expression " May milk be poured on him
[or her]," when desiring to avert from some one an impending
calamity, or to counteract a curse or prophecy of evil pronounced
against him. The idea of employing milk to quench the fire of an
epidemic (typified by the flame of a lamp), and the idea of the deity
pouring milk on an individual in order to protect him from malignant
influences, appear to be somewhat analogous to the belief that milk
alone will extinguish a conflagration kindled by the fire from heaven.
— F. M. WicKRAMAsiNGHA. Colombo Muscum, Ceylon, June 30. —
Nature, vol. xxxviii. p. 453.

Whistling. — As a whistler of the female sex I must offer a protest
against the one and only suggested reason why women are not so
frequently heard to indulge in whistling as men, which is given by the
writer in your '* Notes and Queries " of last issue.

It seems evident to me that the writer in question has never been a
little girl with a strong desire to become skilful in the accomplish-
ment, or he (?) would have had vivid and painful recollections of the
persistent manner in which all juvenile efforts were quelled. Unless
he (?) had been possessed of an unusually free and self-reliant mind,
the treatment would probably have had the effect of making him even
acquiesce in the general verdict, and in his tender years take it for
granted that it was an " unlucky," or *' unlady-like," pastime. Per-
haps he (?) was never (as I was) at a school where the pupils were
fined for indulging in it.

I think that much of the prejudice instilled in youths unconsciously
flurvives in riper years, and prevents so free an indulgence (in the
presence of the opposite sex) of the decidedly soothing recreation, as
might have taken place under more favourable circumstances. Any
inferior excellence in female performances might be attributable to the
more advanced age (when nursery and school-room shackles no longer
appear indestructible) at which practice begins. I for one have never

NOTICES AND NEWS. 277

heard one of my s€x depreciate whistling on account of its being

unbecoming.

Perhaps your writer would kindly consider my remarks, and not

take it amiss if it should be suggested to him that the lack of

frequency with which he is treated to an exhibition of female whistling

might be the result of his not being altogether behind the scenes.

Bertha Porter.
16, Russell Square, W.C, Aug. 8, 1888.

NOTICES AND NEWS.

The Japan Weekly Mail says, that the only calm and wholly undis-
turbed view of the late volcanic eruption of Bandai-San obtained by a
human being was due to a fox. The Japanese believe that foxes
bewitch good folks, and cause them to see all sorts of appalling un-
realities. This was quite understood by a resident of the neighbour-
hood who happened to be ascending a hill opposite Bandai-San at the
moment of the eruption. It appeared to him a much more probable
and natural event that he should be bewitched by a fox than that a
hitherto peaceful mountain should belch forth mud and fire. Accord-
ingly, when the first explosion took place, he instantly recollected
that he had seen a fox a short time previously, and concluded that all
the commotion was a hallucination prepared for his special annoyance
by reynard. Determined not to be overcome by such an agent of
wanton mischief, he quietly sat down and watched the whole outburst,
convinced that what he saw was an impalpable, intangible picture. It
was only when he descended from his perch into the valley that he
found what had really happened.

In an interesting paper on ancient tide-lore, which appears in The
Transactions of the New Zealand Institute^ Mr. W. Colenso, F.R.S.,
describes the old belief of the Maories as to the ebbing and flowing of
the sea. These phenomena, it seems, they attributed to a huge
ocean monster, whose home was low down in the depths beyond the

278 NOTICES AND NEWS.

horizon. It was supposed to do its work by powerful and regular
respiration, or ingurgitation and regui'gitation of the water. The
monster's name was Parata ; and any one overtaken by great mis-
fortune is said to have fallen into Parata's throat. In a myth
relating to the first peopling of New Zealand, one of the chief canoes,
named the Arawa, is represented as being carried into the enormous
mouth of the monster, and as being with difficulty extricated by
Ngatoroirangi, the courageous and cunning tohunga (= priest, or wise
man) on board, who recited his powerful charm for the purpose. The
words of this charm or spell are still preserved.

279

INDEX.

Abercromby (Hon. Ralph) Cloudland
in FolTt-lore and Science, 94-115

Abigail (St.) county Cork, 58

Aboriginal tribe feared by the con-
quering tribe, 64

Absence, lengthened, as if for a night,
Aino, 34: China, 192; Sutherland-
shire, 183-185; 217; Wales, 191

Achterneed, Ross-shire, folk-lore of,
262-265

Aino folk-lore, 1-51; 193-196; 271-
273

America, Folk- Lore Society of, 84

Washington, folk-lore of, 85-

94; South, 210

American Indians, folk-lore of the
Senecas, 196-199

Ancestral objects, sacredness of, Aino,
26, 49

Angler, the demon, Sutherlandshire,
164

Angus (St.) tombstone of, Balqu-
hidder, 271

Animals assuming human shape, Aino,
10, 13, 14, 16, 22, 23, 24, 28, 42, 47;
Sutherlandshire, 175, 176; Seneca
Indians, 197; Hungarian, 208; Ser-
vian, 259, 261

• , fabulous, Washington, 90;

Sutherlandshire, 246-252

grateful, assist man, Servian

legend, 254

killed on St. Martin's

Roscommon, 57

, language of, Aino, 10

marriage of with human

beings, Aino, 8, 11-13, 195

-, terms used for talking to,

142-143

April fools, county Clare, 54; Long-
ford, 61

Apparitions, Sutherlandshire, 167, 238-
241, 242

Vol. 6.— Part 4.

Arabian superstition, milk and light-
ning, 211
Archeeological remains, folk-lore con-
nected with, Dorset, 117
Architectural saint, Tyrone, 58; Su-
therlandshire, 157
Aristophanes, on the Clouds, 111, 112-

113
Armies, spectral, Sutherlandshire, 242
Arrow shooting in Sutherlandshire,

folk-tale, 232
Ascension day, Welsh mining super-
stition about, 211
Ash, ceremony at birth, Prabhus, 76

, veneration of, Ireland, 265

Assynt, noodle story of, 168-169
Astrology used at birth, Prabhus, 76
Austin (St.) well dedicated to, Dorset,

118
Axe, worship of the, Aino, 26

Babcock(W.H.) Foil-Tales and Folk-
Lore collected in and near Washing-
ton, 85-94

Badger-goddess, Aino, 40

Balquhidder, folk-lore at, 268-271

Ballad, traditional, 144

Bamboo princess, Mentra, 74

Batchelor (Rev. J.) Some Specimens of
Aino Folk-Lore, 193-196

Bear-goddess, man married to, Aino,
11-13,36

Bears, trees turned into, Aino, 48; man
turted into, Seneca, 197

Bees, told of death, Herts. 146

Beetle and the Virgin Mary, Suther-
landshire story, 161-162

Bell, sacred, used for discovery of
thefts, &c. Clare, 53 : Kildare, 53

Bells, church, disused during passion
week, 146, 210

passing and funeral, Sutherland-
shire, 243

280

INDEX.

Bible, superstitions connected with,
246

Birth customs, Aino, 48 ; Mentra, 66;
Prabhns, 75-77; Washington, 92

Black (William George) Charms and
&j)eUs at Gretna, 189-190

Blackening of faces, before battle, Su-
therlandshire, 150

Blanket of the sun, clouds so-called,
100

Blood-feud and exogamy, Somali, 123

Blue flowers, growth of on the Cross,
Dorset legend, 118

Boar, legend of, Sutherlandshire, 159-
160

Boar's head, clouds so called, 102

Bolton (H. C.)> Terms used in talking
to Domestic Animals, 142-143

Bonfires on Midsummer Eve, Clare, 54

on Hallowe'en, Perthshire,

270

Borrowing of stories, Aino, 2-3

Bride, beating of, as portion of mar-
riage ceremony, 124

, capture, Ross-shire, 264

Bridge built by kelpies, Sutherland-
shire, 172

Brother-in-law. widow married to, So-
mali, 125

Buffalo legend, Mentra, 73

Building legend, Tyrone, 58; Suther-
landshire, 157

Bull-baiting on St. Stephen's Day,
Longford, 62

Burial custom of the Ainos, 271-273

Buried castle and ship legends, Suther-
landshire, 155

Cakes at dances, Roscommon, 57

Calvary, Dorset, legend concerning,
118

Cambridgeshire, lightning superstition,
275

Cambyses, death of, 151

Candle, burning of on Christmas
night, Longford, 62

, inch of, selling by, Somerset-
shire, 144-145

lighted, carried round the bed

as a charm, Gretna, 189, 190
Candlemas day customs, Clare, 54
Cannibal giants, in Hungarian folk-
tale, 201, 202
Cask, genii in, legend of Sutherland-
shire, 153
Cats, omen of death from, Ross-shire,

263
Cave legend, Sutherlandshire, 152

Caves, mythical, origin of in clouds,
100

Celtic antiquities, superstition con-
nected with, 117

Ceylon, Sinhalese, milk superstition,
275

Chamberlain (Basil Hall) Aino Folli-
Lore, 1-51

Changeling, fairy, Sutherlandshire,
215-216

Charm, stolen, Aino folk- tale, 15-16

Charms, Gretna, 190; Ross-shire, 264

, Washington, 93

Chieftainship, Aino, 39

Child-ceremony at marriages, Somali,
124

Children, folk-lore connected with,
Washington, 92-93

Chimney, fairies in, Dorset, 116

Chinese fairy tale, 192

Christ, folk-lore connected with, 209,
210

Christmas customs, Clare, 54; Long-
ford, 62

Church folk-lore, 275

Cirrus, origin of the word in English,
96

Clothes of deceased father, descends to
brother, 263; of deceased mother
descends to daughters, 263

Clouds, folk-lore of, 94-115

, riding on the, Aino, 27

Cock mass, ceremony of the, Colombia,
210

, omens from, Washington, 91

, why it cannot fly, Aino, 8

Cock and hen, and the fox, Suther-
landshire story, 250

Collection of stories, mode of, in Japan,
1-2

Colombia, Christian customs in, 210

Comfrey, red-flowered, as medicine,
Dorset, 116

Common, game of, county Down, 59

Conflicts, tribal, Roscommon, 56; Kil-
kenny, 64

Coracles, use of, county Clare, 54

Corn growing in one night, Suther-
landshire story, 161 ; Seneca pa-
rallel, 198

Cows, liability of to witchcraft, An-
trim, 56 ; Feroe islands, 132

Creation, time of, mentioned in Aino
legends, 19; Mentra, 66

Credun (St.) well dedicated to, Clare, 52

Crows, share' of man's food given to,
Aino, 21; transformation of into
man, 28, 42

INDEX.

281

Cackoo, Aino beliefs concerning the,
47

Curiosity, punishment of, Aino folk-
tale, 19

Cycle of Aino folk-tales, 30-33

Dance, fairy, Sutherlandshire, 217
Dances, with cakes, Roscommon, 57
Danes' blood, Rutlandshire, 273
Death, cured by magic medicine, Suther-
landshire, 178

customs at, Ross-shire, 262-264

omens, Washington, 91; Suther-
landshire, 243 ; Ross-shire, 262

origin of, Mentra, 67

warning of, Sutherlandshire,

239, 243

work stopped after death of a

townsman, Antrim, 56

Deceiver, the clever, Aino folk-tale,
43-45

Deer, enchanted, of Reay forest, 226

Defibulation, ceremony of, Somali, 124

Demon, stealing of human wife by,
Aino, 20

Dempster (Miss), Folk- Lore of SutTier-
landsUre, 149-189, 215-252

Descent, rules of, in Ross-shire folk-
lore, 263

Devil, legend connected with, 125-128,
164, 180

Devil's glen, county Wicklow, 274

jump, legend of, near "Washing-
ton, 87

Nightcap, a stone so called.

Dorsetshire, 117

Diamond, triple, of Ben Stack, Suther-
landshire, 241

Diarmid, death of , Sutherlandshire folk-
tale, 159-160

Disease, cause of, by dreaming, 50 ;
cures for, 133

Dog, origin of, in Mentra legend, 67

Dogs, excretion of gold and silver by,
Aino, 22

why they cannot speak, Aino, 8 ;

their affection for the fox, Aino, 16;
powers of sight, Aino, 37; Ross-
shire, 263

Domestic folk-lore, Washington, 91-92 ;
Ross-shire, 962-263

Door, opening of, at time of death,
Sutherlandshire, 243

Door-posts, god of the, Aino, 40

Dorsetshire folk-lore, 115-119

Dove, heroine assumes form of, Hun-
garian folk-tale, 208

Dowry, marriage, Somali, 119; Ceylon,

140
Dragon fight, legend of, derived from

clouds, 102

god, Aino, 13

legends, Sutherlandshire, 156,

232
Dreams, Aino, 39, 50 ; Sutherlandshire,

233-235
Drowning, death from rising tide,

Sutherlandshire, 152; superstitions,

242

Earth, condition of, in the beginning
of the world, Aino, 19; Mentra, QQ

Earthquakes caused by wriggling of
gigantic fish, Aino, 3, 194

Easter customs, county Clare, 54;
Spain, 210

Eating, taboo against, in Hades (fairy
land), Aino, 35, Wales, 192

Eclipse, origin of, Mentra, 68

Eggs, trundling of, county Down, 60

Eight, the figure, in conjuring, Wales,
126

Essex, singing game, 211

Eye, evil, Sutherlandshire, 245 ; Ross-
shire, 264

Eyed, one, monsters, origin of in cloud
forms, 110

Exogamy and blood feud, Somali, 123

Face of goddess not to be seen, Aino

folk-tale, 19
Fairies, belief in, Roscommon, 56;

Down, 60; Wales, 191
man carried off by, Perthshire,

271

217

mountain, Sutherlandshire, 173,

wizard's power over, Sutherland-
shire, 153
Fairy children, Sutherlandshire, 182

people, in Feroe Islands, 126

stories, Sutherlandshire, 215-220

Family, special, superstitions, 59, 64,

221, 247
Famine, legend of, Aino, 193
Fatal localities to certain persons, 151
Female succession, Mentra, 72
Fenian's (St.) Well, Queen's county, 61
Feroe Islands, folk-lore of, 129-133
Festivals at wells, Sligo, 52
Fingal, mention of, in Sutherlandshire

stories, 159, 162, 221, 231
Fire, ceremonies at birth, Hindu, 75
at death, Aino, 271

282

INDEX.

Fire, constant, kept up during illness,
Ireland, 51

drill, use of by Ainos, 47

fairy changeling, disappears at

the, Sutherlandshire, 216

• kindled by lightning only

extinguished by milk, Arab, 211

origin of, Polynesia, 147-148

Fires, Midsummer, Clare, 54 ; St. John's,
Koscommon, 56 ; Tyrone, 58

Fleas, origin of, Aino, 8

Fly, man enabled to, Aino, 46

Flying with the fairies, Sutherland-
shire, 220

Folk-tales, Mr. Lang's theory as to
origin of, 214-215

Food, consequence of eating, in Hades
(fairy land), Aino, 35

fairy, nature of, 220

Forests, destruction of, by dragon,
Sutherlandshire, 157

Foster, (J. J.), Dorsetshire Fulh-Lore,
115-119

Fox, the lame, Servian story, 252-262

Foxes, worship of, Aino, 10-11, 20, 21 ;
transfer of, into human shape, Aino,
13-15, 23; friendship with dogs,
Aino, 16; deceptions of, Aino 17,
18, 31; Sutherlandshire, 250-252

France, Easter custom in, 210

saints who have slain dragons

in, 159

Frazer (J. G.)> Totemism, review of,
83-84; A Spanish Easter Cnstom,
210 ; Folk-Lore at Balquhidder^
268-271

Friday, unluck of, Longford, 61

Frisian funeral rite, 77

Funeral rite, Frisian, 77

Furniture, creaking of, omen of death,
Ross-shire, 263

Gallows, rescue of criminal by woman

marrying him, 144
Games, see '* Common," " Shinny,"

" Singing "
Germany, folk-lore of whistling, 209
Ghost stories, Sutherlandshire, 240,

242, 244; Washington 89
visit of, to New Year's feast,

Sutherlandshire, 183
Giant of Barra, Sutherlandshire story,

162
Giants, Hungarian folk -tale, 201;

Sutherlandshire story, 181-182
last of the, Sutherlandshire, 169-

170

Giants, sleeping, Sutherlandshire story,
164

Gilbert (St.) and the dragon, Suther-
landshire, 157-158

Glass hill in Hungarian folk-tale, 200

Goblins of Feroe Islands, 132; Suther-
landshire, 188

Gods, intercourse of, with human beings,
Aino, 8, 36, 38; Malay, 138

Gold castle, in Hungarian folk-tale, 203

used for cure of disease, Feroe

Islands, 133

Good and evil, origin of, 19

Goose and the fox, Sutherlandshire
story, 250-251

on Michaelmas day, Longford, 62

Gospel, magic power of, Sligo, 52

Granbree, supper of, on Hallow e'en,
Longford, 62

Gratitude of animals, and consequent
help of, to man, 22

Green maidens, in Sutherlandshire
legend, 163

river spirit, 228

Gregor,i(Rev.W.), Folk-Lore of Ach-
terne'ed, 262-265

Gretna, charms and spells at, 189-190

Hairy monsters in the sky, 95

Halibut, Jewish notions concerning,
273

Hallowe'en customs, Clare, 54; Long-
ford, 62; Perthshire, 270

Hammer, magic, Sutherlandshire, 157

Hare, origin of the, Aino, 9

witch transformed into, 222

Hartland (E. S.) The Treasure on the
Drim, 125-128; Dafydd William
Dafydd and the fairies, 191-193

Harvest customs at Balquhidder, 268-
271

Harvey (D, F, A.) Th'aditions of the
Mentra or Aborigines of Malacca
and the adjoining States, 64-74

Hazel tree superstition. 229, 248

Hearts of animals used as preven-
tives, 1 16

Heaven beyond the sky, visit to, Aino,
20

Heligoland, book on customs of, 214

Hell-stone. Dolmen so called, 117

Hell, visit to, Aino, 35, 37

Henry IV. death of, 151

Herds of Glen Guar, Sutherlandshire
story, 182

Herodotus, Evterjye, second hook of, by
A. Lang, reviewed, 213-214

INDEX.

283

Hertfordshire, bee superstition in, 146
Hindu birth -ceremonies, see" Prabhus"
Holly, origin of, in Ireland, 265
Honeysuckle, a charm against witch-
craft, 229
Horse, magic, of gold, Aino, 20; Ser-
vian, 256; Sutherlandshire, 246-247
water, legends of the, Suther-
landshire, 246-248
Horses, transformiition of man into,

Aino, 47
Horseshoe superstition, Eoss-shire, 265
House building for newly married, So-
mali, 120

sacrifices, see " threshold "

Household omens, Washington, 91
Hudd (A.), Selling hy inch of Candle,

144-145
Human flesh, detected by smell, by
giant in Hungarian folk-tale, 201-
202
Hungarian stoiy, the three lemons,

199-209
Hunt, fairy, Sutherlandshire, 219

Indecency of Aino folk-tales, 5
Indra, udders of the cows of, origin of

the cloud formation, 104
Invitation to marriage, Ceylon, 141
Ireland, folk-lore of, 51-64, 146, 265-

267
Iron, evil spirits afraid of, Hindu, 77
Island, enchanted, Antrim, 55
Islands, legend of, America, 87

Jack the Giant Killer, some features

of, 181
Japan, see " Aino ' *
Jews and the halibut fish, 273
Judgment, unjust, Sutherlandshire

story, 172

Kelpies. Sutherlandshire, 172,221-229
Kieran (St.") county Tyrone, 58
Kinahan (G. H.) Irish plant-lore notes,
265-267; Halibvt, 273-274; DeviVs
Glen, county WicMow, 274
King (Capt. J. S.) JVotes on the Folk-
Lore and some Social Cv stems of the
Western Somali tribes, 119-125

Labaalteine, Irish name for St. John's
fires, 57

Lake dwellings, legends about, Suther-
landshire, 155-156

Lang (A.) Myth Ritiial and Religion
review of, 80-83 ; Perrault's Popular
Tales, 212-218 ; Euterpe, 213-214

Language, disease of, and origin of

myth, Aino, 4
Language of animals, Aino, 10
Laughing, bride won by making her

laugh, Sutherlandshire story, 186
Leaden castle in Hungarian folk-tale,

200
Lemons, the three, Hungarian story,

199-209
Lice, origin of, Aino, 8
Lightning, fire kindled by, extin-
guished only with milk, Arab. 211,

275
Liquids, dreaming of, causes rain,

Aino, 50
Local rhyme, Sutherlandshire, 238
Localitias fatal to certain people, 151
Locke (the god) drawing water, origin

of in cloud formation, 105
Looking glass, turning of, at death,

77,145
Lord's Prayer, power of, against with-

craft, 223
Lying, punishment for, Aino, 23-24

Magic horse of gold, Aino, 20
Maiden, harvest, at Balquhidder, 268-

271
Maiden names, married women called

by, Westmeath, 61; Wexford, 63
Malacca, traditions of the Aborigines

of, 64-74
Malay folk-tale, 134-139
Man, stench from, to the inhabitants

of the sky, Aino, 20
Manman (St.), Queen's County, 61
Manor court held under oaks, Ireland,

265
Maori legends of procuring fire, 147-

148; tide-lore, 277
Marriage customs, Ceylon, 139-142;

Ferce islands, 129-131; Ross-shire,

264 ; Somali, 119-125
Mai-tinengo-Cesaresco (E), Singing

Game, 211
Maui, legend of, Pacific legend, 106-

107, 147
May bushes, Clare, 54; Longford, 62;

Roscommon, 56
Meiitra, Aborigines of Malacca, tradi-
tions of, 64-74
Mermaid, love of for fisherman, Su-
therlandshire, 165
Metaphor, origin of folk-tales. Aino, 4
Midsummer fires, Clare, 54 ; Longford,

62
Milk, used for extinguishing fire kindled

by lightning, Arab, 211, 275

284

INDEX.

Mining superstition, Wales, 211
Mist, origin of, Bengalese tale, 108
Modern folk-lore, 91-92, 109-110
Mole, god in Aino folk-lore, 14-15

legend of, Washington, 89

Monkeys, why they do not exist among

the Ainos, 17
Moon, effect of, on man, Mentra legend,

67
legend of the, Mentra, 68; Chi-
nese, 77-79

new, praying to, Roscommon,

57; Sutherlandshire, 234

superstitions concerning the,

91
Moral tales, Aino, 21-29, 193; position

of in folk-lore, 79-80
Mother-in-law, avoidance of, Somali,

124
Moule (H. J.), Dorsetshire folk-lore,

115-119
Mountain fairy, Sutherlandshire, 173
Mugwort, divinity of, Aino, 49
Mullen (St.), county Kilkenny, 60
Mummers, county Clare, 54
Murray-Mynsley (H. G. M.), Turning

tlie Looking Glass, 146
Museum, folk-lore, suggested, 268
Music in Malay folk-tale, 137
Music, legend of, heard under water,

Washington, 86

Nagas, Indian mythical, 66
Names, place, Mentra tribes, 71-73
Naming customs, Aino, 48; Mentra,

65; Prabhus, 76
Napoleon III. superstition of, 151
Natural phenomena explained by folk-
tales, Aino, 3, 7-21 ; Mentra, 66-70;
See "Clouds"
Negro traditions near Washington, 85
New Year customs, Clare, 54; Long-
ford, 61
Noah's ark in clouds, 97
Noodle story, Sutherlandshire, 168-169,

185
Nutt (Alfred), an old ballad, query,
144

Oak tree, god of the, Aino, 20, 49
Oaths by sacred bells, Ireland, 53
Ogre, in Aino folk-tale, 15-16; Hun-
garian folk-tale, 201
Omens, Sutherlandshire, 233 - 234;

Washington, 91
Ossianic story, Sutherlandshire, 159-
160, 169, 174

Otter, deception of, by fox, Aino folk-
tale, 17

Otters, king of the, Sutherlandshire,
248-249

Owl, origin cf its cap of feathers, Aino,
7; of its eating fish, Aino, 9; beliefs
concerning, Aino, 47

Pancake, divination by, Clare, 54

Passion week, bell disused during, 146,
210

Patron solemnities, Antrim, 55; Cork,
58; Down, 60; Roscommon, 56

Peacock (Edward), Banes' Blood, 273;
Church Fulk-Lore, 275

Peacock, divinity of, Aino, 43, 48

Perrault's Popular Tales, by A. Lang,
reviewed, 212-213

Perthshire, folk-lore of Balquhidder,
268-271

Phallic superstition at Cerne Abbas,
Dorset, 119

Picts, king of the, in Sutherlandshire
legend, 174

Pigeon feathers not to be used for a
bed, Dorset, 115

Pin, stuck into head of heroine, Hun-
garian folk-tale, 208

Pincushion-stone, legend of near Wash-
ington, 88

Pine tree, god of the, Aino, 36, 49

Plant-lore, Irish, 265-267; Rutland-
shire, 273

Polygamy, Aino, 41

Polynesian folk-lore, fire in, 147-148

Porter (Bertha), Whistling Women,
276-277

Prabhus, birth ceremonies of, 75-77

Priests, magic power of, Sligo, 52

Property inheritance by marriage,
Aino, 41

Prophecies, Aino, 196

Proverbs, Shropshire, 273 ; Sutherland-
shire, 237

R. (B.), second book of Herodotus,

1584, edited by W. Lang, review of,

213-214
Race between fox and tiger, Aino, 18
Rain caused by dreams of liquids,

Aino, 50
Rainbow in Mentra legend, 66
Rat and the owl, story title, Aino, 7
worship of by man, Aino, 16;

transformation of into man, 24
Raven, transformed into man, Aino,

21-22

INDEX.

285

Kavens. hero guided by in Hungarian
folk-tale, 200, 202, 203

Raven's Rock, spirit of the, Sutherland-
shire, 227

Red colour in folk-medicine, 116

Rich, methods of growing, Aino, 23

Riddles and rhymes, Sutherlandshire,
236-238

Ring, the lost wedding, Sutherland-
shire tale, 180-181

River legend, Aino, 33, 46; Sutherland-
shire, 223, 224

Roads, broad and narrow, choice of,
Aino, 32

Ross-shire, folk-lore of, 262-265

Rungni, story of, 101

Russian marriage ceremony, 124

Rust (J. C.)) milk and lightning, Ara-
bian, 211

Rutlandshire, Danes' Blood, 273

Sacrifice at threshold, Somali, 121,
123

of animal on St. Martin's eve,

Roscommon, 57

St. John's fires, Roscommon, 56 ; Ty-
rone, 58

St. Martin's eve, animal killed on,
Roscommon, 57; Wexford, 64

Salamander legend, Sutherlandshire,
157

Salmon, worship of, Aino, 33

Samoan fire legend, 147

Sanborn (John Wentworth), FolTi-Lore
of the Seneca Indians of North
America, 196-199

Saturday, unluck of, 61

Science and Folk-Lore, 112-115

Sea, origin of the, Mentra, 69-70

Sea-monster, Aino, 47

Selling by inch of candle, Somerset-
shire, 144-145

Senanus, tradition of, Clare, 52-53

Seneca Indians, folk-lore of, 196-199

Serpent, hunter takes the form of in
Hades, Aino, 35

Serpents, good and bad, Sutherland-
shire, 232, 249

Servian folk-tale, the lame fox, 252-
262

Shadow, man's, seised by Satan, 152

Shark, story of the, Aino, 28

Shinny, game of, county Down, 59

Ship, seen in the clouds, 97, 105

Ships, battle with, in Malay folk-tale,
134-136

Shropshire proverbs, 273

Shrove Tuesday, weddings, Clare, 54;

Longford, 61
Sight, second, Sutherlandshire, 238-241
Silver castle, in Hungarian folk-tale,

202
use of, to wash new born in-
fant, Sutherlandshire, 235
Singing games, Essex, 211
Sister, father's, right of, to name the

child, Prabhus, 76
Sister-in-law, compulsory marriage of,

Somali, 125
Sister marriage, Mentra legend, 67
Sky, raised by Belo, Mentra legend, 67
Sleeping king or hero, myth of, 164
Snake, birth of from a woman, Aino,

38
Sneezing omens, Washington, 92
Snow, hares made from, Aino, 9
Somali tribes, folk-lore of, 119-125
Somersetshire, selling custom in, 144-

145
Sons, custom of naming from, Mentra,

65
Spain, Eastern customs in, 146, 210
Spells, at Gretna, 189-90
Spirits in prison, fairies supposed to

be, 218
of the departed in Hades, Aino,

37
Sprite legend, Sutherlandshire, 188
Spynie, loch, legend of, 187
Star legend, Mentra, 68
Stephens, (St.) day, bull baiting on, co.

Longford, 62
Step-mother, jealous, story, Aino, 42
Stocking, throwing the, at weddings,

CO. Longford, 63
Stone, legend of ill luck from removal

of, Washington, 88
magic, inherited in a particular

family, 221
Stone with impress of knee on, Clare,

53
Stones, heaped up, to mark spots of

untimely death, 63
Story collecting in Japan, 1-2
Sun -god, intercourse with woman

causing birth of child, Aino, 38
Sun-legend, Mentra, 67
Sun-rising, Aino legends connected

with, 19, 21
Sun-worship by mother of new-bom

child, Prabhus, 77(
Sutherlandshire, folk-lore of, 149-189;
215-252

286

INDEX.

Sweating- houses, use of, in Tyrone,

59
Sweno, legend of, Sutherlandshire,

150-151

Tailor and the skeleton, Sutherland-
shire story, 160-161

Tales, telling of, used for punishing
the wicked, Aino, 41 ; told in county
Longford, 62; Roscommon, 56; Se-
neca Indians, 196; See " Story "

Tasks, three, Servian story, 252

Theim-orrim, an Irish instrument of
torture, 59

Thief, the master, Sutherlandshire
story, 187

Thor's chariot drawn by goats, origin
of legend, 101

one-eyed, origin of in cloud

form, 110

Thorn trees protected by wee folk,
Antrim. 56; Down, 60

Threshold, sacrifice at, on bride enter-
ing the house, Somali, 121

sprinkled with blood on St.

Martin's eve, Roscommon, 57

Thunder, representation of during
Passion Week, 210

Thunder Gods, loves of the, Aino
folk-tale, 8

Tide, death as it recedes, Sutherland-
shire, 243

Tide-Lore, Maori, 277

Tiger deceived by the fox, Aino, 18

origin of in Mentra legend, 67

Time, absence for a year as if for a
day, Aino, 34

Tortoise and the owl, Aino folk-tale,
9

Traill (D.H.), Fairy Tales with
Mm-als, 79-80

Treasure legend, Sutherlandshire, 171,
near Washington, 88-89; Wales,
125-128

Tree-gods, Aino, 20, 24, 36, 48, 49

Trees, apparition of to murderer,
Sutherlandshire story, 171

mankind turned into, Mentra

legend, 67

protected by wee-folk, 56, 266

sacred, Ireland, 266

Turquoise ring used as charm, Turkey,
216

Turkish superstition, turquoise ring,
216

Twardowsky, legend of, 151

Vaugh, spirit of the river, Sutherland-
shire, 223, 224

Wakes, coonty Clare, 55; Cork, 63;

Roscommon, 57; Westmeath, 61
Wales, legends of, 125-128, 191-193;

mining superstition of, 211
War legend, Aino, 49, 50, 195
Warts, charms for, Washington, 93
Water, origin of, Mentra, 69-70
reflection of heroine's face in,

Hungarian folk-tale, 207
Weather omens. 91, 97, 235
Wells, holy, county Antrim, 55; Clare,

52, 54; Cork, 63, 266; Dorset, 118;

Down, 60; Longford, 61, 62; Queen's

county, 61; Roscommon, 56; Sligo,

52; Sutherlandshire, 244; Tyrone,

58; Wexford, 63
Whistling, folk-lore, of 209-210, 276-

277
Whooping cough, Ross-shire, 263
Wicklow, Devil's Glen, 274
Widow marriage, Somali, 125
Winter, personification of, in Hunga-
rian folk-tale, 200
Winterborne, Dorset legend of the, 117
Wisdom, obtained from serpent's broth,

230
Wishing wells, Dorset, 118
Witches and kelpies, Sutherlandshire,

221-229
belief in, Down, 60; Gretna,

189-190; Roscommon, 56
Wizard legends, Sutherlandshire, 1 52,

167-168, 187
Wolf legend, Sutherlandshire, 249
Woman's love, Aino legend, 194
Women, whistling, unluck of, 209, 276-

277
Wooden image, sacred, Ireland, 53
Wraiths, Sutherlandshire, 240, 243
Wratislaw (Rev. A. H.), The Tliree

Lemons, 199-209; TJie Lame Fox,

252-262
Wren-boys, county Clare, 54
Wrens and the fox, Sutherlnndshire

story, 251

Yoshitsune, legend of, Aino, 194
Youngest brother, in Servian story,
253; Sutherlandshire legend

Zenogue (St.), co. Cork, 63

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