The Project Gutenberg eBook of The Hero of Esthonia and Other Studies in the Romantic Literature of That Country

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: The Hero of Esthonia and Other Studies in the Romantic Literature of That Country

Author: W. F. Kirby

Release date: October 2, 2006 [eBook #19438]

Most recently updated: October 17, 2021

Language: English

Credits: Ted Garvin, Taavi Kalju and the Online Distributed Proofreading Team

*** START OF THE PROJECT GUTENBERG EBOOK THE HERO OF ESTHONIA AND OTHER STUDIES IN THE ROMANTIC LITERATURE OF THAT COUNTRY ***

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country

COMPILED

FROM ESTHONIAN AND GERMAN SOURCES BY

W.F. KIRBY, F.L.S., F.E.S., ETC.

CORRESPONDING MEMBER OF THE FINNISH

LITERARY SOCIETY

WITH A MAP OF ESTHONIA

IN TWO VOLUMES

LONDON

JOHN C. NIMMO

14, KING WILLIAM STREET, STRAND.

MDCCCXCV

CONTENTS OF VOL. I

PAGE

PREFACE

ix

INTRODUCTION—

ESTHONIA

xiii

THE KALEVIPOEG

xviii

FOLK-TALES IN PROSE

xxii

BALLADS AND OTHER SHORT POEMS

xxiii

PASTOR HURT'S COLLECTIONS

xxiv

MYTHOLOGY

xxvi

PART I

THE HERO OF ESTHONIA

THE KALEVIPOEG

1

THE ARGUMENT

2

CANTO I.—THE MARRIAGES OF SALME AND LINDA

7

CANTO II.—THE DEATH OF KALEV

18

CANTO III.—THE FATE OF LINDA

24

CANTO IV.—THE ISLAND MAIDEN

32

CANTO V.—THE KALEVIDE AND THE FINNISH SORCERER

38

CANTO VI.—THE KALEVIDE AND THE SWORD SMITHS

42

CANTO VII.—THE RETURN OF THE KALEVIDE

49

CANTO VIII.—THE CONTEST AND PARTING OF THE BROTHERS

55

CANTO IX.—RUMOURS OF WAR

61

CANTO X.—THE HEROES AND THE WATER-DEMON

64

CANTO XI.—THE LOSS OF THE SWORD

72

CANTO XII.—THE FIGHT WITH THE SORCERER'S SONS

80

CANTO XIII.—THE KALEVIDE'S FIRST JOURNEY TO HADES

87

CANTO XIV.—THE PALACE OF SARVIK

94

CANTO XV.—THE MARRIAGE OF THE SISTERS

105

CANTO XVI.—THE VOYAGE OF THE KALEVIDE

110

CANTO XVII.—THE HEROES AND THE DWARF

119

CANTO XVIII.—THE KALEVIDE'S JOURNEY TO PÕRGU

124

CANTO XIX.—THE LAST FEAST OF THE HEROES

129

CANTO XX.—ARMAGEDDON

135

PART II

ESTHONIAN FOLK-TALES

SECTION I

TALES ILLUSTRATIVE OF THE "KALEVIPOEG"

THE MILKY WAY

147

THE GRATEFUL PRINCE

152

THE CLEVER COUNTRYWOMAN

186

SLYBOOTS

187

THE HOUSE-SPIRIT

207

THE GOLD-SPINNERS

208

SECTION II

ORPHAN AND FOUNDLING STORIES

THE WOOD OF TONTLA

237

THE KING OF THE MISTY HILL

259

THE ORPHAN'S HANDMILL

260

THE ORPHAN BOY AND THE HELL-HOUNDS

261

THE EGG-BORN PRINCESS

273

THE ROYAL HERD-BOY

279

TIIDU, THE FLUTE-PLAYER

303

THE LUCKY EGG

308

THE MAGICIAN IN THE POCKET

321

THE GOD-DAUGHTER OF THE ROCK-MAIDENS

321

THE FOUNDLING

321

CONTENTS OF VOL. II

PART II

ESTHONIAN FOLK-TALES—(continued)

SECTION III

COSMOPOLITAN STORIES

PAGE

BLUEBEARD (THE WIFE-MURDERER)

1

CINDERELLA (TUHKA TRIINU)

4

THE DRAGON-SLAYER (THE LUCKY ROUBLE)

6

THE DWARF'S CHRISTENING

8

THE ENVIOUS SISTERS (THE PRINCE WHO RESCUED HIS BROTHERS)

9

THE GIFTED BROTHERS (SWIFTFOOT, QUICKHAND, AND SHARPEYE)

12

THE SWIFT-FOOTED PRINCESS

23

THE IDIOT'S LUCK (STRANGE TALE OF AN OX)

24

THE MAGICIAN'S HEIRS (THE DWARFS' QUARREL)

24

THE MAN IN THE MOON

29

VIDEVIK, KOIT, AND ÄMARIK

30

THE MAIDEN AT THE VASKJALA BRIDGE

34

THE WOMAN IN THE MOON

37

POLYPHEMUS

38

RED RIDING-HOOD (THE DEVIL'S VISIT)

38

SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON (THE PRINCESS WHO SLEPT FOR SEVEN YEARS)

40

THE THREE SISTERS

43

THE THREE WISHES (LOPPI AND LAPPI)

45

THE WITCH-BRIDE (RÕUGUTAJA'S DAUGHTER)

45

THE STEPMOTHER

46

SECTION IV

FAMILIAR STORIES OF NORTHERN EUROPE

MELUSINA

48

THE FISHERMAN AND HIS WIFE (THE POWERFUL CRAYFISH AND THE INSATIABLE WIFE)

48

THE MERMAID

49

HOW THE SEA BECAME SALT

70

THE TWO BROTHERS AND THE FROST

71

THE SOLDIER AND THE DEVIL

76

SECTION V

STORIES OF THE GODS AND SPIRITS OF THE ELEMENTS

THE SONG-GOD'S DEPARTURE

81

JUTTA

85

THE TWELVE DAUGHTERS

87

THE FOUR GIFTS OF THE WATER-SPRITE

98

THE LAKE-DWELLERS

98

THE FAITHLESS FISHERMAN

104

THE MERMAID AND THE LORD OF PAHLEN

106

THE SPIRITS OF THE NORTHERN LIGHTS

107

THE SPIRIT OF THE WHIRLWIND

110

THE WILL O' THE WISPS

111

THE FOUNDLING

112

THE CAVE-DWELLERS

114

THE COMPASSIONATE WOODCUTTER

125

CHRISTIAN VARIANT OF SAME

127

THE GOOD DEED REWARDED

128

SECTION VI

HEATH LEGENDS

THE WONDERFUL HAYCOCK

133

THE MAGIC EGG

134

SECTION VII

LAKE LEGENDS

LAKE PEIPUS

136

THE LAKE AT EUSEKÜLL

142

EMMU LAKE AND VIRTS LAKE

144

THE BLUE SPRING

145

THE BLACK POOL

146

SECTION VIII

STORIES OF THE DEVIL AND OF BLACK MAGIC

THE SON OF THE THUNDER-GOD

149

THE MOON-PAINTER

159

THE TREASURE-BRINGER

168

THE WOODEN MAN AND THE BIRCH-BARK MAID

180

THE COMPASSIONATE SHOEMAKER

182

MISCELLANEOUS STORIES OF THE DEVIL

185

MARTIN AND HIS DEAD MASTER

188

THE HUNTER'S LOST LUCK

191

THE COINERS OF LEAL

192

THE BEWITCHED HORSE

193

SECTION IX

HIDDEN TREASURES

THE COURAGEOUS BARN-KEEPER

195

THE GALLOWS-DWARFS

210

THE TREASURE AT KERTELL

222

THE GOLDEN SNAKES

224

THE DEVIL'S TREASURE

225

THE NOCTURNAL CHURCH-GOERS

226

SECTION X

ORIENTAL TALES

THE MAIDENS WHO BATHED IN THE MOONLIGHT

233

THE NORTHERN FROG

237

SECTION XI

CHURCH STORIES

THE CHURCH AT REVEL

262

THE CHURCH AT PÜHALEPP

263

THE CHURCH OF THE HOLY CROSS

265

THE CHURCH AT FELLIN

265

SECTION XII

UNNATURAL BROTHERS

THE RICH BROTHER AND THE POOR ONE

267

SECTION XIII

PLAGUE-LEGENDS

271

SECTION XIV

BEAST-STORIES

WOLF-STORIES

274

THE MAN WITH THE BAST SHOES

278

WHY THE DOG AND CAT AND THE CAT AND MOUSE ARE ENEMIES

282

THE ORIGIN OF THE SWALLOW

283

THE SPIDER AND THE HORNET

284

THE OFFICIOUS FLIES

285

PART III

ESTHONIAN BALLADS, &c.

THE HERALD OF WAR

285

THE BLUE BIRD (I.)

292

THE BLUE BIRD (II.)

296

CHARM AGAINST SNAKE-BITE

298

BIBLIOGRAPHY

299

INDEX AND GLOSSARY

305

(Click image to enlarge)

PREFACE

When I took up the study of the Kalevala and Finnish literature, with the intention of publishing a critical English edition of the poem, on which I am still engaged, the accumulation of the necessary materials led me to examine the literature of the neighbouring countries likewise. I had expected to find the Kalevipoeg an Esthonian variant of the Kalevala ; but I found it so dissimilar, and at the same time so interesting, when divested of the tedious and irrelevant matter that has been added to the main story, that I finally decided to publish a full account of it in prose, especially as nothing of the kind has yet been attempted in English, beyond a few casual magazine articles.

The Esthonian folk-tales are likewise of much interest, and in many cases of an extremely original character; and these also have never appeared in an English dress. I have, therefore, selected a sufficiently representative series, and have added a few ballads and short poems. This last section of the work, however, amounts to little more than an appendix to the Kalevipoeg, though it is placed at the end of the book. Esthonian ballad literature is of enormous extent, and only partially investigated and published at present, even in the original; and it would therefore be premature to try to treat of it in detail here, nor had I time or space to attempt it. I had, however, intended to have included a number of poems from Neus' Ehstnische Volkslieder in the present volumes, but found that it was unnecessary, as Latham has already given an English version of most of the best in his "Nationalities of Europe."

The Introduction and Notes will, it is hoped, be sufficiently full to afford all necessary information for the intelligent comprehension of the book, without overloading it; and it has been decided to add a sketch-map of this little known country, including some of the places specially referred to. But Esthonian folk-literature, even without the ballads, is a most extensive study, and I do not pretend to do more than offer a few specimens culled from some of the most easily accessible sources. My professional work does not allow me time to attempt more at present; and it is from the same cause that my work on the Kalevala has been delayed so long.

In outlying parts of Europe like Finland and Esthonia, which were not Christianised till long after the southern and western countries, primitive literature has survived to a much greater extent than elsewhere; and the publication of the Kalevala and the Kalevipoeg during the present century furnishes a striking example before our very eyes of the manner in which the Iliad and the Odyssey grew up among the Greeks, before these poems were edited in the form in which they have come down to us, by order of Pisistratus.

The principal books used in the preparation of this work are mentioned in the short Bibliography. The names of others quoted or referred to will be found in the Index, which has also been drawn up in such a manner as to form a general glossary.

W.F. KIRBY.

CHISWICK, September 1894.

INTRODUCTION

ESTHONIA

Esthonia, or Estonia, as some prefer to write it, is the most northerly of the three so-called German or Baltic provinces of Russia—Esthonia, Livonia, and Courland. It is bounded on the north by the Gulf of Finland, which lies between that country and Esthonia; on the east by the Government of St. Petersburg; on the south by Livonia, and on the west by the Baltic. Opposite its western coast lie numerous large islands, the most important of which are Dagö and Oesel; these islands nearly close the north-west corner of the Gulf of Riga.

The northern part of Livonia (including the island of Oesel, already mentioned) is partly inhabited by Esthonians, and is dealt with in popular literature as forming part of the country. The four provinces of Esthonia proper, which are constantly referred to, are as follows, the German names being added in brackets. Two western, Arju or Harju (Harrien) on the north, and Lääne (Wiek) on the south; one central, Järva (Jerwen), and one eastern, Viru (Wierland). East of Livonia lies the great Lake Peipse or Peipus, eighty miles long and thirty-two miles broad at the broadest part, across which the son of Kalev is said to have waded to fetch timber from Pihgast or Pleskau, which name is used to include the Russian province of Pskov, bordering the lake on the south and south-east. At two-thirds of its length the lake is divided nearly in two, and the southern portion is sometimes called Lake Pskov. It may have been across the narrow part between the two ends of the lake that the hero is supposed to have waded, when, even during a great storm, the water reached only to his girdle.

The coast of Esthonia is rocky, but the interior of the country is very marshy, though there are no navigable rivers or lakes of much importance except Lake Peipus, which we have already mentioned. Small lakes, however, are very numerous, the largest being Lake Virts.

Esthonia was one of the countries conquered during the Middle Ages by the crusading German Knights of the Sword, and has been described as a country with a Finnish population and a German aristocracy under Russian rule. Occasionally we meet with reminiscences of oppression by the German nobility in the songs and tales; as, for instance, in the story of the Royal Herd-boy; while everything beautiful or above the ordinary life of the peasants is characterised as Saxon.

The bulk of the population speak a language very closely allied to Finnish, and they possess a large store of oral literature, much of which has been collected, and in part published, during the present century. It has, however, attracted very little attention out of Esthonia, except in Finland, and to some extent in Germany, and very few articles on the subject have appeared in England or France. It is believed that this is the first work published in England giving any detailed account of the popular literature of Esthonia, and it does not pretend to be exhaustive, nor to extend much beyond the publication of Kreutzwald, Neus, and Jannsen.

The Finnish-Ugrian race, though not Aryan, is widely distributed throughout Europe and Asiatic Russia, and the principal peoples belonging to it in the North are the Finns, the Esthonians, and the Lapps, who speak very similar languages, and whose tales and legends possess much similarity, while in the south the Magyars are more distantly related to them. The Lapp hero-tales, however, have more of a historical basis, while the popular tales are much shorter and less artistic. It is, however, curious that Swan-maiden stories are peculiarly common among the Lapps. Several other lesser known peoples belong to the same race, whom we need not further notice.

Esthonian abounds in dialects, but is so close to Finnish that it bears almost the same relation to it as Lowland Scotch to English, or perhaps as Danish to Swedish. But there is a strong admixture of German words in Esthonian, and their tales, when exhibiting traces of foreign influence, have apparently derived it from Germany. In Finnish tales, on the contrary, Russian influence is often very apparent.

The orthography is a little unsettled, words like Ukko or Kalev being often written with a single or double consonant, as Uko or Kallev; while words like Käpä are often written with double vowels, as Kääpä.

The pronunciation of most of the letters resembles that of English, or, in the case of the vowels, German, and calls for no special remark.

j, as in nearly all languages except English and French, corresponds to our y.

v is printed either v or w in Finnish and Esthonian, but corresponds to our v, and is thus used by the best Finnish authorities. Of course the Germans properly write it w, their w corresponding to our v.

For the modified vowels we have no exact equivalent in English; ä and ü are pronounced nearly as in German; but the õ may roughly be said to resemble our ee in sound. y has somewhat of a u sound, as in the Scandinavian languages; and, as in these too, the modified vowels are placed at the end of the alphabet, but in the following order: ü, ä, õ. Musical as is Finnish itself, Esthonian is still softer, as may be seen in the dropping of final consonants, as Vanemuine for Väinämöinen; and in such words as kannel (harp) for kantele. As in most parts of Northern Europe, the Gothic character is still much used in Finland and Esthonia, especially in literary works.

As a specimen of the language we may quote the original of the lines on p. 14: —

Ristitantsi tantsitie,

Viru tantsi veeritie,

Arju tantsi hakkatie,

Lääne tantsi lõhutie,

Sõre liiva sõtkutie,

Murupinda piinatie.

Tähte peig ja Salme neidu,

Pidasivad pulma ilu!

We may add the text of the lines on p. 49:—

Kalevide poeg ei väsi;

Piht on meehel pihlakane,

Õlanukud õunapuusta,

Käevarred vahterased,

Küünarnukud künnapuusta,

Sõrmelülid sõsterased,

Sõrmeküüned kuuslapuused,

Raudarammu kõiges kehas.

THE KALEVIPOEG

In the year 1838 some Esthonian scholars founded a society called " Die gelehrte Ehstnische Gesellschaft, " and set themselves to collect the popular literature of their country. Doubtless encouraged by the recent publication of the Kalevala in Finland, Dr. Fählmann undertook specially to collect any fragments of verse or prose relative to the mythical hero of Esthonia, the son of Kalev, intending to weave them into a connected whole. He did not live to complete the work; but after his death Dr. Kreutzwald carried out his design, and the book was published, accompanied by a German translation by Reinthal and Bertram, from 1857 to 1861.

The materials were defective, and were augmented and pieced together, not always very successfully or artistically, [1] by Dr. Kreutzwald, and the story is interrupted by long lyrical passages, especially at the beginning of some of the cantos, which are tedious and out of place in a narrative poem. Consequently, a complete translation would hardly be sufficiently attractive; but there is so much that is curious and beautiful in the poem, that I think that a tolerably full prose abstract may perhaps be found both useful and interesting, as opening up an almost new subject to English readers.

Besides Reinthal's translation, there are two condensed abstracts of the poem in German, one by C. C. Israel, in prose, published in 1873, and the other by Julius Grosse, in hexameters, published in 1875.

But while the Kalevala has been translated into six or seven languages, and into several of them two or three times, extremely little has been published on the Kalevipoeg outside of Esthonia and Finland.

The metre is the eight-syllable trochaic, which is the commonest metre used by the Esthonians and Finns. In the Kalevipoeg the verse usually flows continuously, while in the Kalevala it is arranged in distichs, almost every second line being a repetition of the first in other words; nor is the Kalevipoeg quite so full of alliteration as the Kalevala.

Longfellow adapted this metre in his Hiawatha from Schiefner's German translation of the Kalevala, and as it was then a novelty in English, it was set down at the time as Longfellow's own invention, and was much ridiculed. A similar metre, however, was used before the appearance of Hiawatha in some parts of Kenealy's Goethe, which was published in 1850, and subsequently condensed and completed under the title of "A New Pantomime." I quote a passage from this wonderful but eccentric poem ( Goethe, p. 301) to show the manner in which Kenealy has used it in the lighter parts of his work; but in some of the darker passages it shows itself as a versatile metre of great power in English: —

"We have come, enchanting ladyes,

To sojourn awhile, and revel

In these bowers, far outshining

The six heavens of Mohammed,

Or the sunbright spheres of Vishnu,

Or the Gardens of Adonis,

Or the viewless bowers of Irim,

Or the fine Mosaic mythus,

Or the fair Elysian flower-land,

Or the clashing halls of Odin,

Or the cyclop-orbs of Brahma,

Or the marble realms of Siva,

Or the grandly proud Walhalla."

I do not find this metre used in either of the two cognate poems, Faust and Festus.

To return to the Kalevipoeg, the poem consists of twenty cantos and about 19,000 verses. Some of the legends are found also in the Kalevala, and the giant-hero whose life and adventures form its subject is evidently the same as the Kullervo of the Kalevala, as will be seen in our notes on various passages in the poem.

Of the other heroes of the Kalevala, besides an occasional reference to Vanemuine and Ilmarine (Väinämöinen and Ilmarinen), we find no trace; but three heroes, apparently cousins of the Kalevipoeg, appear suddenly in the poem. These are usually called by their patronymics, Alevide, Sulevide, and Olevide, but sometimes simply Alev, Sulev, and Olev.

FOLK-TALES IN PROSE

The most important collection of Esthonian prose tales was edited by Kreutzwald, and was published by the Finnish Literary Society at Helsingfors in 1866, under the title of Eestirahwa Ennemuistesed jutud, and has since been reprinted at Dorpat. In 1869 the same Society published a useful little Esthonian-Finnish glossary to the volume. A good German translation of many of these tales, by F. Löwe, appeared at Halle in 1869, under the title of Ehstnische Märchen, with notes by various contributors; and M. Dido, who has lately translated two or three of the tales into French, and given more or less detailed notices of the others, mentions that they have also been translated into Russian. Other collections of Esthonian tales have since been published; and Harry Jannsen has published a selection in German under the title of Märchen und Sagen des estnischen Volkes (Dorpat, 1881; Riga, 1888). Some of his tales are taken from Kreutz wald, but I have not seen the Esthonian originals of the others. Many of the longer and more interesting tales in those collections I have given in full; others are more or less abridged, or simply noticed, and some few unimportant tales towards the end of Kreutzwald's collection have been passed over altogether.

One of Kreutzwald's longer tales, which I thought too unlike the others to be noticed in the body of the work, is, "How Seven Tailors went to war in Turkey." Their names were, "First-man, One-strong, Two-strong, Three-strong, Four-strong, Five-strong, and Last-man;" and the story gives a comic account of their poltrooneries.

Other tales relate to a plot against a chaste wife; a girl who clears herself from scandal by lifting and hurling a huge stone; &c.

BALLADS AND OTHER SHORT POEMS

The plan of the present work did not allow of many short poetical pieces being included; nevertheless, two of the best of the numerous songs and ballads interspersed through the Kalevipoeg have been given, and two other specimens from Neus' Ehstnische Volkslieder (Revel, 1850-1852) and Kreutzwald and Neus' Mythische und Magische Lieder der Ehsten (St. Petersburg, 1854). More poetical specimens were thought unnecessary, because many of the principal ballads in the former work will be found translated in Latham's "Nationalities of Europe," 1863.

PASTOR HURT'S COLLECTIONS

In recent years enormous collections of Esthonian folk-lore have been formed by Pastor Jacob Hurt and his coadjutors.

"Three volumes of these collections were edited by Hurt in 1875, 1876, and 1886, under the title of Vana Kannel, the 'Old Harp;' and other collections were published by several of his colleagues. In 1888 Hurt made a renewed appeal to the Esthonians to collect their old songs, and fresh contributions came pouring in from all quarters.

"Special attention was called to Pastor Hurt's work at the Congress of Folk-lorists in Paris by Henry Carnoy.

"According to the latest intelligence which I have received from Dr. Krohn, Pastor Hurt has received contributions from 633 different folk-tale collectors in the last three and a half years. Most of these contributors are simple peasants; some are schoolmasters, but only a few are students or highly educated persons.

"He now possesses, as the result of three and a half years' work of this nature, epics, lyrics, wedding-songs, &c., upwards of 20,000 items; tales, about 3000; proverbs, about 18,000; riddles, about 20,000. Besides these he has a large collection of magical formulæ, superstitions, &c.

"He has only been able to accomplish these extraordinary results by his having been able to awaken popular interest in the subject." [2]

I am glad to hear from my friend Dr. Kaarle Krohn, to whom I have been indebted for much useful information and assistance in my own studies, that part of the results of these great collections are likely to be published very shortly. Of course a great number of tales and songs are merely variants. Many relate to legends belonging rather to the Kalevala than to the Kalevipoeg.

In Dr. Krohn's important paper, Die geogra phische Verbreitung Estnischer Lieder, published in 1892, he divides Esthonia and Northern Livonia into several districts, and marks the number of variants obtained in each. It may be interesting to summarise the latter, to show the extent to which the collection of variants has been carried on in Esthonia.

1. Legend of the creation of the earth and of the origin of the heavenly bodies, 62 variants.

2. Salme and her suitors, 160 variants; and 33 relative to the celestial suitors.

3. The Great Ox, 24 variants.

4. The Great Oak, 130 variants, and 61 relative to its fragments.

5. The Weeping Oak, 61 variants.

6. The origin of the harp and of boating, three variations, with 19, 39, and 17 variants respectively.

7. The bride of gold and silver, 52 variants.

8. Songs of the Seluks or Orthodox Esths, 91 variants.

MYTHOLOGY

We can, I think, trace Finnish and Esthonian religion through four well-marked stages.

1. Fetishism, as seen in the story of the Treasure-Bringer, and in the account given of the origin of various animals, &c.

2. Nature-worship.

3. Transitional stage, well marked in the Kalevala, where the heroes sometimes pray to the gods in conventional Christian phraseology, and at other times try to compel their assistance by invocations and spells. This stage is also seen in the strange travesty of the Nativity in the last Runo of the Kalevala ; and indeed, one of the older writers says that the favourite deities of the Finns in his time were Väinämöinen and the Virgin Mary. But this stage is much less visible in the Kalevipoeg, which is, on the whole, a more archaic and more heathenish poem than the Kalevala.

4. Mediæval Christianity.

The gods belong to the stage of Nature-worship. The supreme god is Taara, to whom the oak is sacred. The most celebrated of his sacred oak-forests was in the neighbourhood of Dorpat. Thursday is his day; whence it is more often mentioned in popular tales than any other day in the week. He is also called Uko or Ukko (the Old God), by which name he is usually known in the Kalevala ; and also Vana Isa, or Old Father. The Christian God is called Jumal or Jumala, and is probably to be identified with Taara. Ukko or Taara is the ancestor and protector of the heroes; he attended with Rõugutaja at the birth of the Kalevipoeg, watched over and protected him during his life, sometimes appeared to counsel him in visions, received him in his heavenly halls after death, and assigned to him his future employment.

Ukko's daughters are Lindu and Jutta, the queens of the birds; and Siuru, who is described as a blue bird herself. Possibly these may be all the same; and the first at least may be identical with Kalev's bride, Linda, who was born from an egg, and whose name is evidently derived from lind or lindu, a bird.

Äike, Kõu, Paristaja, Pikne, Piker, or Pikker, is the god of thunder, and some of his names connect him with the Lithuanian Perkunas. He thunders across the iron bridges of the skies in his chariot; and hurls his thunderbolts at the demons, like Thor. He also possesses a musical instrument, of which the demons stand in great terror. He has a ne'er-do-weel son, who has dealings with the Devil, and a mischievous little daughter, called the Air-Maiden.

Ahti, the god of the waters, is mentioned occasionally, but much less frequently than Ahto in the Kalevala. He must not be confounded with Ahti, one of the names of the hero Lemminkainen in the latter poem.

Rõugutaja is the god of the winds and waves, and attends specially on births. In one story, however, he appears rather in the character of a morose wood-demon with very undesirable family connections than as a god. This is very probably due to missionary efforts to malign his character and discredit his worship. However, there is a class of magicians who are called Wind-sorcerers, and witches often invoke the aid of the Mother of the Wind.

An old man, with one eye and a long grey beard, often appears to travellers in the forests. He is probably the Finnish Tapio, but is not named.

The sun, moon, and stars are represented as male deities.

Goddesses preside over the woods, fields, waters, &c. Thus we have the Meadow-Queen (literally, Grass-mother), who presides over the home-field, and is therefore one of the protecting deities of the household. She is also the queen of the woods and fields. The Wind-mother and Water-mother are similar deities, and the wood-nymphs and water-nymphs are their daughters.

Vanemuine, the Väinämöinen of the Finns, is the god of song and music, rather than the patriarch and culture-hero of the Kalevala. All voices and sounds in nature are only echoes of his music. He has a foster-daughter, Jutta, of whom we have given an account elsewhere.

Ilmarine (Finnish, Ilmarinen) is a great smith, whose workshop is under a mountain at the centre of the earth.

The Devil has many names, being called Kurat, the Evil One; Tühi or Tühja, the Empty One, or rather, perhaps, the Contemptible One; but most often Vana Pois, the Old Boy; God being frequently called Vana Isa, the Old Father. He dwells in the underground kingdom, and has three daughters, or foster-daughters; a hat of invisibility, composed of nail-parings; a bridge-building wand, and a sword. He has also much gold and silver plate, and ducks and geese with gold and silver plumage. These treasures are often carried off by enterprising heroes. The maidens whom the Kalevipoeg found in the palace of Sarvik do not appear to have been at all unkindly treated, though they had to work hard, and much regretted that they had no human company.

Another Devil, more prominent in the Kalevipoeg, is Vana Sarvik, or Old Hornie, who is represented as Tühi's brother-in-law.

The Devil's underground kingdom is called Põrgu, or Hell. His mother usually appears in the form of a bitch, and his grandmother under that of a white mare. The minor Esthonian devils are usually stupid rather than malevolent. They are sometimes ogres or soul-merchants, but are at times quite ready to do a kindness, or to return one to those who aid them. Their great enemies are the Thunder-God and the wolf. The principal outwitter of the devil is generally called Crafty Hans; and several volumes of their adventures have been published in Esthonian. The Devil is often represented as fond of beer.

Besides the above-named gods and demons, we have spirits of the whirlwind and the Northern Lights; gnomes; and a host of inferior demons, as well as various grades of sorcerers, especially Wind-sorcerers, Word-sorcerers, or soothsayers, and Death-sorcerers, or necromancers. The Tont, or House-Spirit, goes by various names; among others Kratt or Puuk. Kratt is perhaps a word of Scandinavian or German origin; Puuk must be the same as our Puck, or the Irish Pouka. He was probably originally a beneficent house-spirit, and in later times assumed the demoniacal character in which he appears in the story of the Treasure-Bringer. In the story of "Martin and his Dead Master," we have a spectre much resembling a vampyre in character.

The gigantic race of the heroes is represented as descended from Taara. As in the case of so many other hero-races—as, for example, the knights of Arthur, Finn, Charlemagne, Vladimir, Palmerin, &c.—they are at length practically destroyed in a series of terrible battles, while the Kalevipoeg, like Arthur, Olger, Barbarossa, and Tell, remains in enchanted bondage till the day shall come for him to restore the ancient glories of his country. [3]

PART I

THE HERO OF ESTHONIA

The Kalevipoeg, which may be called the national epic of Esthonia, contains the adventures of a mythical hero of gigantic size, who ruled over the country in its days of independence and prosperity. He is always called by his patronymic, Kalevipoeg, or Kalevide, the son of Kalev; and, notwithstanding the great differences between them, he is evidently the Kullervo of the Finnish Kalevala.

The Kalevipoeg consists of twenty cantos and about 19,000 lines; and a fairly complete prose outline of the story is here given, all the tedious lyrical interludes which break its continuity, especially at the beginning of several of the cantos, being entirely omitted. For further general information respecting the poem itself we will refer to the Introduction, and will now proceed to give a short abstract of the principal contents of the cantos, before proceeding to a more detailed analysis.

ARGUMENT OF THE "KALEVIPOEG"

Canto I. —Three brothers travel in various directions, one of whom, Kalev, [4] is carried by an eagle to Esthonia, where he becomes king. A widow finds a hen, a grouse's egg, and a young crow. From the two first spring the fair maidens, Salme and Linda, and from the last a slave-girl. Salme chooses the Youth of the Stars, and Linda the young giant-king Kalev, as their respective husbands, with whom they depart.

Canto II. —Death and burial of Kalev; birth of his posthumous son, the Kalevipoeg.

Canto III. —The Kalevipoeg and his brothers go hunting in the forest. During their absence Linda is carried off by a Finnish sorcerer whose suit she has despised. She escapes from him through the interference of the gods, who afterwards change her into a rock. Return of the brothers; the Kalevide seeks help and counsel at his father's grave.

Canto IV. —The Kalevide throws himself into the sea to swim to Finland. In the evening he lands on an island where he meets a maiden whom he seduces. When she hears his name, she is horrified, and falls into the sea. He plunges after her, but being unable to save her, swims onwards on his journey. The parents rake the sea, and find an oak and a fir and other things, but not their daughter. Song of a maiden who was enticed into the sea by a man of copper.

Canto V. —The planting of the great oak-tree on the island. The Kalevide arrives in Finland and slays the sorcerer.

Canto VI. —The Kalevide visits a famous smith, from whom he buys a huge sword, which was bespoken by his father Kalev. A great drinking-bout is held in his honour, during which he slays the smith's eldest son in a fit of drunken fury, and the smith curses him. The felling of the great oak-tree on the island.

Canto VII. —The Kalevide finds the sorcerer's boat, and sails homeward. The three brothers relate their adventures and the eldest proposes that they should now decide which of them shall settle in the country as his father's heir. The Kalevide again visits his father's grave.

Canto VIII. —The three sons of Kalev journey to the shores of a lake, and try their strength in hurling rocks across it. The youngest makes the best cast, and the other two leave the country. The Kalevide ploughs the land, and one day while he is sleeping his horse is devoured by wolves.

Canto IX. —The Kalevide slaughters the wolves. News of war. The visit of Taara. The Finnish Bridge.

Canto X. —In order to settle a dispute between two water-demons, the Kalevide's cousin, the Alevide, begins to drain a swamp. The water-demon begs the hero to desist, and the latter tricks the demon out of his treasures. Visit of the Kalevide's cup-bearer to the water-demon's palace, and his escape. The Kalevide overcomes the demon in hurling and wrestling. He decides to build fortified towns, and sets out to Lake Peipus to fetch timber. Meeting with the Air-maiden at a well.

Canto XI. —The Kalevide wades through Lake Peipus. A sorcerer steals his sword and sinks it in the brook Käpä, where the Kalevide leaves it, after enjoining it to cut off the legs of him who had brought it there; meaning the sorcerer. He encounters a man of ordinary stature in a forest, whom he puts in his wallet. The man relates his adventure with two giants and their mother.

Canto XII. —The Kalevide is attacked by three sons of the sorcerer, and beats them off with the boards, which are destroyed. Adventure with the hedgehog. The Kalevide finds to his grief that the man in his wallet has been killed by a chance blow during the fight. He falls asleep, and the sorcerer casts a spell upon him which throws him into a deep sleep for seven weeks. Vision of Ilmarine's workshop. The Kalevide wakes, and sets out on his return. Adventures of two poor boys.

Canto XIII. —On his return journey the Kalevide finds some demons cooking at the entrance to a cave. He enters the cavern, which leads him to the door of the palace of Sarvik, [5] which he breaks open. In the antechamber, he finds three maidens.

Canto XIV. —Next day the maidens show the Kalevide over Sarvik's palace. Sarvik surprises them, and wrestles with the Kalevide in the enclosure, but is overcome and vanishes. The Kalevide and the sisters escape from the palace.

Canto XV. —The fugitives are pursued by the demons, but the youngest sister raises a flood between them. The leader, Tühi, questions the Kalevide, who answers him sarcastically, and the demons take to flight. The three sisters are married to the Kalevide's kinsmen.

Canto XVI. —The Kalevide projects a voyage to the end of the world. Building of the ship Lennuk. Voyage to Finland and Lapland. Meeting with Varrak, the Laplander. Voyage to the Island of Fire. The Giant's Daughter. The Northern Lights. The Dog-men. Homeward voyage.

Canto XVII. —The fortified cities. Great battle with invaders. Land journey of the Kalevide and his friends. Encounter with Sarvik disguised as a dwarf. The daughters of the Meadow-Queen.

Canto XVIII. —The gates of Põrgu. [6] The Kalevide enters the cavern, notwithstanding every obstacle fights his way across an iron bridge, and enters Sarvik's palace.

Canto XIX. —The Kalevide overcomes Sarvik in a wrestling match, and loads him with chains. He returns to the upper world, and finds the Alevide waiting for him at the entrance to the cavern. Return of the Kalevide to Lindanisa. [7] Great feast and songs. News of a formidable invasion. Departure of Varrak for Lapland. Arrival of fugitives.

Canto XX. —The Kalevide buries his treasure. Terrible battles, in which his cousin the Sulevide is slain. Drowning of the Alevide. The Kalevide abdicates in favour of his surviving cousin, the Olevide, and retires to live in seclusion on the bank of a river. Being annoyed by occasional visitors, he wanders away towards Lake Peipus, and steps into the brook Käpä, when his sword cuts off his legs. His soul takes flight to the halls of Taara, [8] but is bidden by the gods to reanimate his body. He is mounted on a horse, and stationed at the gates of Põrgu, to keep watch and ward on Sarvik and his hosts.

THE KALEVIPOEG

OR,

THE ADVENTURES OF THE SON OF KALEV, THE HERO OF ESTHONIA.

The poem commences with an invocation to Vanemuine. [9] This is followed by a long lyrical exordium.

CANTO I

THE MARRIAGES OF SALME AND LINDA

In ancient days, the race of Taara dwelt here and there in the land, and took to themselves wives of the daughters of men. [10] In the far North, near the sacred oak forest of Taara, such a household existed, and from thence three sons went forth into the world to seek their fortunes. One son travelled to Russia, where he became a great merchant; another journeyed to Lapland, and became a warrior; while the third, the famous Kalev, [11] the father of heroes, was borne to Esthonia on the back of an eagle. [12] The eagle flew with him to the south across the Gulf of Finland, and then eastward across Lääne [13] and Viru, [14] until, by the wise ordering of Jumala, [15] the eagle finally descended with him on the rocky shores of Viru, where he founded a kingdom.

In the province of Lääne a young widow lived quietly by herself. One Sunday she followed the footprints of her cattle, and what did she find on her way? On the path she found a hen; she found a grouse's egg in the footprints of the cattle, and she found a young crow near the village. She carried them all home with her to comfort her loneliness, and she made a nest for the hen and the egg in a basket lined with wool, but she threw the young crow into a corner behind the boxes.

The hen soon began to grow, and her head reached the lid of the basket while she sat on the egg. She grew taller for three months, and for several days of the fourth month.

The widow went into the storehouse to look at her foster-children, and what did she behold on raising the lid of the basket? The hen had grown into the fair maiden Salme; [16] the egg had given birth to a second maiden, Linda, while the poor crow had become an orphan girl, a maid-of-all-work, to carry wood to the stove and to bend under the weight of water-pails from the well.

Salme was besieged by suitors. Five and six brought her offerings of corn-brandy, seven sent her offers of marriage, and eight sent trustworthy messengers to bring them news of her. The fame of her beauty spread far and wide, and at length not merely mortal lovers, but even the Moon, the Sun, [17] and the eldest son of the Pole Star sought her hand in marriage.

The Moon drove up in a grand chariot drawn by fifty horses, and attended by a train of sixty grooms. He was a pale slender youth, and found no favour in the eyes of Salme, who cried out from the storehouse:

"Him I will not have for husband,

And the night-illumer love not.

Far too varied are his duties,

And his work is much too heavy.

Sometimes he must shine in heaven

Ere the day, or late in evening;

Sometimes when the sun is rising;

Sometimes he must toil at morning,

Ere the day has fully broken;

Sometimes watches in the daytime,

Lingering in the sky till mid-day."

When the Moon heard her answer, he grew yet paler, and returned home sorrowful.

And now the Sun himself appeared, a young man with fiery eyes; and he drove up with similar state to the Moon. But Salme declared that she liked him even less than the Moon, for he was much too fickle. Sometimes, during the finest summer weather, he would send rain in the midst of the hay-harvest; or if the time had come for sowing oats, he would parch the land with drought; or if the time for sowing is past, he dries up the barley in the ground, beats down the flax, and presses down the peas in the furrows; he won't let the buckwheat grow, or the lentils in their pods; and when the rye is white for harvest, he either glows fiercely and drives away the clouds, or sends a pouring rain.

The Sun was deeply offended; his eyes glowed with anger, and he departed in a rage.

At last the Youth of the Stars made his appearance, driving with a similar cortège to those who had preceded him.

As soon as Salme heard of his arrival, she cried out that his horse was to be led into the stable and tended with the utmost care. The horse must have the best provender, and must be given fine linen to rest on and be covered with silken cloths; his head was to rest on satin, and his hoofs on soft hay. After this she declared to his master:

"Him I will accept as lover,

Give the Star my hand in marriage,

And will prove his faithful consort.

Gently shine his eyes of starlight,

And his temper alters nothing.

Never can he thwart the sowing,

Never will destroy the harvest."

Having thus accepted her suitor and provided for the comfort of his horse, Salme ordered the bridegroom to be ushered into the hall, where the broad table was washed clean and covered with a new tablecloth. The Star was to be seated with his back to the wall and his feet comfortably propped up on the bench, while he was to be feasted on the best meat and fish, and offered wedding-cake and honey, besides beer and sweet mead. The widow invited the Star to take his place at the table, and pressed him to eat and drink, but he was greatly excited, and his weapons, ornaments, and heavy spurs jingled and clanked as he stamped on the floor, and declared that he would eat nothing till Salme herself appeared before him. But Salme asked him to wait awhile while she adorned herself, and asked her sister Linda to fetch her woollen dress and her silken shift with gold-embroidered sleeves, her stockings with the pretty garters, and the brightly coloured and gold-worked kerchiefs of silk and linen.

Meantime, the widow again invited the Star to eat and drink, or, if he were tired, to sleep; but he declared, as before, that he would neither eat nor drink till he had seen Salme, and that the stars never closed their eyes in sleep.

At last Salme herself appeared in the hall, but the Meadow-Queen [18] and the wood nymphs had so adorned her that her foster-mother did not know her again, and asked in astonishment, "Is it the moon, [19] or the sun, or one of the young daughters of the sunset?"

Guests gathered to the wedding from far and near, and even the oaks and alders came, roots, branches, and all.

After this they danced the cross-dance, [20]

Waltzed the waltzes of Esthonia,

And they danced the Arju [21] dances,

And the dances of the West Land;

And they danced upon the gravel,

And they trampled all the greensward.

Starry youth and maiden Salme,

Thus their nuptials held in rapture.

In the midst of these joyous festivities, the Moon and then the Sun returned in greater state than before to seek the hand of Linda, who was resting on a couch in the bathroom; but she also refused them both, almost in the same terms as her sister had done; and they retired sorrowfully.

A third suitor, the Lord of the Waters, now appeared; but Linda replied that the roaring of the waves was terrible, and the depth of the sea was awful; that the brooks only gave a scanty supply of water, and the river-floods were devastating. He was followed by the Wind, who rode the Horse of the Tempest, and, like all the other suitors, was attended by a cavalcade of fifty horses and sixty grooms; and he too asked the hand of Linda. But she replied that a delicate girl could never take pleasure in the howling of the wind and the raging of the tempest. The Wind whistled out of the house, but his trouble did not weigh on his heart very long.

Another suitor for the hand of Linda now appeared in the person of the Prince of Kungla. [22] All the guests, and Linda's own sisters, approved of this suitor. But Linda declared that she could not think of accepting him; for the king, his father, had wicked daughters, who would treat a stranger unkindly.

A sixth suitor now appeared in the person of the young and handsome giant Kalev. All the wedding-guests grumbled, and even the widow was opposed to the match; but he pleased Linda, and she accepted him at once. The widow then invited him to enter and partake of the good cheer; but he trembled with eagerness, so that his sword in its sheath, and his chains and spurs, and even the money in his purse, jingled as he answered that he would neither eat nor drink till Linda appeared before him. Linda begged for a little delay to adorn herself, but Kalev still refused to eat or drink, and then she called her slave-sister to help her, while the widow continued her ineffectual invitations to Kalev to feast and enjoy himself.

At last Linda appeared in the hall, where she excited as much admiration as her sister, and her wedding was celebrated with still greater festivities than Salme's, the guests dancing the local dances of every province of Esthonia.

But now the Youth of the Stars could delay no longer, and Salme took an affecting farewell of her foster-mother and all her kith and kin, declaring that she would now be hidden behind the clouds, or wandering through the heavens transformed into a star. Then she mounted her sledge, and again bade her foster-mother a last and eternal farewell. Linda and her slave-sister called after her to ask whither she was going; but there came no answer save the sighing of the wind, and tears of joy and regret in the rain and the dew; nor did they ever receive tidings of Salme more.

After Salme's departure, the wedding-festival of Linda was kept up for some time, and when Kalev finally drove off with her in her sledge, she bade farewell to her foster-mother; but Kalev reminded her that she had forgotten the moon before the house, who was her father; the sun before the storehouse, who was her old uncle; and the birch-tree before the window, who was her brother, besides her cousins in the wood. They gazed after her sorrowfully; but she was happy with Kalev, and heeded them not. Kalev and Linda drove on in their sledge day and night across the snow-fields and through the pine-forests till they reached their home.

CANTO II

THE DEATH OF KALEV

Kalev and Linda lived very happily together, and were blessed with a numerous offspring; [23] but the country was small, and as soon as the children were grown up they wandered forth into the world to seek their fortunes, more especially as Kalev had determined that one son only should be the heir to his possessions. At length Kalev began to grow old, and felt that his end was approaching. Two of his younger sons, who were still little boys, remained at home; but the youngest of all, the famous Sohni, more often known by his patronymic, the Son of Kalev, was still unborn. Kalev foretold the glory and greatness of this last son to Linda, indicating him as his heir, [24] and shortly afterwards fell dangerously sick.

Then Linda took her brooch, and spun it round on a thread, while she sent forth the Alder-Beetle [25] to bid the Wind-Magician and Soothsayer hasten to the bedside of her husband. Seven days the brooch spun round, and seven days the beetle flew to the north, across three kingdoms and more, till he encountered the Moon, and besought his aid. But the Moon only gazed on him sorrowfully without speaking, and went on his way.

Again Linda spun the brooch for seven days, and sent forth the beetle, who flew farther this time, through many thick forests, and as far as the Gold Mountain, till he encountered the Evening Star; but he also refused him an answer.

Next time the beetle took a different route, over wide heaths and thick fir-woods, till he reached the Gold Mountain, and met the rising Sun. He also returned no answer; but on a fourth journey the beetle encountered the Wind-Magician, the old Soothsayer from Finland, [26] and the great Necromancer himself. He besought their aid, but they replied with one voice that what the drought had parched up, the moonlight blanched, and the stars withered, could never bloom again. And before the beetle returned from his fruitless journey the mighty Kalev had expired.

Linda sat weeping by his bedside without food or sleep for seven days and nights, and then began to prepare his corpse for burial. First she bathed it with her tears, then with salt water from the sea, rain water from the clouds, and lastly water from the spring. Then she smoothed his hair with her fingers, and brushed it with a silver brush, and combed it with the golden comb which the water-nymphs had used to comb their hair. She drew on him a silken shirt, a satin shroud, and a robe over it, confined by a silver girdle. She her self dug his grave thirty ells below the sod, and grass and flowers soon sprang from it.

From the grave the grasses sprouted,

And the herbage from the hillock;

From the dead man dewy grasses,

From his cheeks grew ruddy flowers,

From his eyes there sprang the harebells,

Golden flowerets from his eyelids. [27]

Linda mourned for Kalev for one month after another till three months had passed, and the fourth was far advanced. She heaped a cairn of stones over his tomb, which formed the hill on which the Cathedral of Revel now stands. One day she was carrying a great stone to the cairn, but found herself too weak, and let it fall. She sat down on it, and lamented her sad fate, and her tears formed the lake called "Ülemiste järv," the Upper Lake, beside which the huge stone block may still be seen. [28]

After this, Linda felt her time approaching, and she retired to the bathroom, [29] and called upon the gods to aid her. Ukko and Rõugutaja [30] both attended at her call, and one brought a bundle of straw, and the other pillows, and they made her up a soft bed; nor was it long before Kalev's posthumous son saw the light.

Linda was sitting by the cradle one day, trying to sing the child to sleep, when suddenly he began to scream, and continued to scream day and night for a whole month, when he burst his swaddling-clothes, smashed the cradle to pieces, and began to creep about the floor. [31]

Linda suckled the child till he was three years old, and he grew up a fine strong boy. He first learned to tend the cattle, and then to guide the plough, and grew up like a young oak-tree. When he played kurni (tipcat), his blocks flew far and wide all over the country, and many even as far as the sea. Sometimes he used to go down to the sea, and make ducks and drakes of huge rocks, which he sent spinning out to sea for a verst or more, while he stood on his head to watch them.

At other times he used to amuse himself quietly in the enclosure, carving skates or weaving baskets. Thus he passed his days till he came to man's estate.

After the death of Kalev, Linda was much pestered by suitors who were anxious to marry the rich widow; but she refused them all, and at length they ceased to trouble her. Last of all came a mighty wind-sorcerer from Finland, calling himself Kalev's cousin; and when she refused him also, he vowed revenge. But she laughed at his threats, telling him she had three young eagles with sharp claws growing up in the house, who would protect their mother.

Linda was no longer tormented by suitors, but the magician whom she had discarded recommended all his friends not to seek a wife in Kalev's house, for notwithstanding Linda's wealth her beauty was faded, her teeth were iron, and her words were red-hot pincers. They would do better to sail to Finland, where they would find rows of maidens, rich in money, pearls, jewels, and golden bracelets, waiting for them on the rocky coast.

CANTO III

THE FATE OF LINDA

One hot day, the youngest son of Kalev was sitting on the top of a cliff watching the clouds and waves. Suddenly the sky became overcast, and a terrific storm arose, which lashed the breakers into foam. Äike, [32] the Thunder-God, was driving his brazen-wheeled chariot over the iron bridges of the sky, and as he thundered above, the sparks flew from the wheels, and he hurled down flash after flash of lightning from his strong right hand against a company of wicked demons of the air, who plunged from the rocks into the sea, dodged the thunderbolts among the waves, and mocked and insulted the god. The hero was enraged at their audacity, and plunging into the water, dragged them from their hiding-places like crabs, and filled a whole sack with them. He then swam to the shore, and cast them out on the rocks, where the bolts of the angry god soon reduced them to a disgusting mass that even the wolves would not touch.

Another day, the three sons of Kalev went hunting in the forest with their three dogs. [33] The dogs killed a bear among the bushes, an elk in the open country, and a wild ox in the fir-wood. Next they encountered a pack of wolves and another of foxes, numbering five dozen of each, and killed them all. All this game the youngest brother bound together and carried on his back; and on the way home they found the rye-fields full of hares, of which they likewise secured five dozen. [34]

Meantime the Finnish sorcerer had been watching Kalev's house from his boat, where he remained in hiding among the rocks a little way from the shore, till he saw that the three young heroes had left the house and wandered far into the forest, leaving their home unprotected. The sorcerer then steered boldly to the shore, hid his boat, and made his way by devious and unfrequented paths to the house of Kalev, where he climbed over the low gate into the enclosure, and went to the door, but he looked cautiously round when he reached the threshold. Linda was just boiling soup over the fire when he rushed in, and, without saying a word, seized her by the girdle and dragged her away to his boat. She resisted him with tooth and nail, but he muttered spells which unnerved her strength and overpowered her feeble efforts, and her prayers and cries for help were unheard by men. But she cried to the gods for protection, and the Thunder-God himself came to her aid.

Just as the sorcerer was about to push off from the shore, Pikker darted a bolt from the clouds. His chariot thundered over the iron bridges of the sky, scattering flames around it, and the sorcerer was struck down senseless. Linda fled; but the gods spared her further sorrow and outrage by transforming her into a rock on Mount Iru.

It was a long time before the sorcerer woke from his swoon, when he sat up, rubbing his eyes, and wondering what had become of his prey; but he could discover no trace of her. The rock is now called "Iru's Stepmother;" and old people relate that when it was once rolled down into the valley, it was found next morning in its original place on the mountain.

The sons of Kalev were now making the best of their way home, sometimes along well-trodden paths or across the plains, sometimes wading through deep sand or mossy bogs, and then through forests of pine, oak, birch, and alder. The pine forest was called the King's Wood; the oak forest was sacred to the God Taara; the forest where the slender birch-trees grew was called the Maidens' Wood, and the alder-wood was sacred to mourners, and was called the Wood of the Poor Orphans.

As they passed through the pine forest which was called the King's Wood, the eldest brother sat down under a tree and began to sing a song. He sang till the leaves on the trees shone brighter than ever, and the needles on the fir-trees turned to silken tassels, and the fir-cones gleamed purple in the sunshine. Acorns sprouted on the oaks, tender catkins on the birch-trees, and other trees were covered with sweet-scented snow-white flowers, which shone in the sunshine and glimmered in the moonlight, while the woods re-echoed with his singing, and the tones were heard far over the heaths and meadows, and the daughter of the king of Kungla wept tears of rapture. [35]

The second brother sat down in the birch-wood under a weeping birch-tree, and began to sing a song. As he sang, the buds unfolded and the flowers bloomed, the golden ears of corn swelled, and the apples reddened, the kernels formed in the nuts, the cherries ripened, red berries grew on the hills and blue berries in the marshes, while black berries grew at the edges of the swamps, yellow ones on the mossy hillocks, and the elder-trees were covered with rich purple grapes, while the woods re-echoed with the song, and its notes spread far over the heaths and meadows till the little water-nymphs shed tears of rapture.

The third brother sat down under a magnificent oak in the sacred oak-forest of Taara, and began to sing a song. As he sang, the wild beasts of the neighbouring woods and heaths gathered round him, and the cuckoos, doves, magpies, larks, nightingales, and swallows joined in the concert. The swans, geese, and ducks swam towards the sound, the waves of the sea beat on the rocks, and the crowns of the trees bowed down. The green hills trembled, and the clouds parted to permit the sky to listen to the singing, while the forest-king's daughter, the slender wood-nymphs, and the yellow-haired water-nymphs wept tears of rapture and glowed with longing for the handsome singer.

Evening now approached, and the heroes made the best of their way homewards, the youngest, as before, loading himself with all the game. They looked out anxiously for the smoke of their home and the glow of the kitchen-fire, but they could discover nothing.

They quickened their pace as they crossed the deep sand of the heath, but no smoke nor fire nor steam from the kettle could be seen. They rushed into the house, but the fire was out and the hearth was cold. Again and again they shouted to their mother, but there was no answer save the echo. The evening became darker and stiller, and the brothers went out to search in different directions. The youngest went down to the beach, where he found such traces of his mother's presence that he concluded that she had been carried off by her disappointed suitor, the Finnish sorcerer.

The eldest brother proposed that they should eat their supper and go to sleep, hoping that a dream might show them where to seek for their mother. The second assented, hoping that Ukko would send them a vision; but the youngest was unwilling to put off till to-morrow what might be done to-day, and finally determined to repair to his father's grave. [36]

From his grave there spoke the father—

"Who upon the sand is treading,

With his feet the grave disturbing?

In my eyes the sand is running,

On my eyelids grass is pressing."

The youth told his father who he was, and all his trouble, and implored him to rise and help him. But his father answered that he could not rise, for the rocks lay on his breast, lilies of the valley on his eyelids, harebells on his eyes, and red flowers on his cheeks. But he prayed the wind to show his son the right path, and a gentle zephyr to guide him on the way pointed out by the stars of heaven. So the young hero returned to the sea-shore and followed his mother's footprints till they were lost in the sea. He gazed over the sea and shore, but could detect no further traces of her, nor was any boat in sight. There he sat till it grew quite dark, and the moon and stars appeared in the sky; but winds and waves, sea and sky, moon and stars, alike were silent, and brought him no tidings of his mother.

CANTO IV

THE ISLAND MAIDEN

When the Kalevide had satisfied himself that no further traces of his mother were to be found, he cast himself into the sea beneath the stars, and swam northwards manfully towards Finland, swimming with his hands, steering with his feet, and with his hair floating like a sail. He swam on till past midnight without meeting with a resting-place; but at length he espied a black speck in the distance, which proved to be a small rocky island. The hero discovered a mossy bank on a projecting rock, and made his way to the shore, and lay down, intending to sleep a little, when he was roused by the voice of a maiden singing a love-song. It was very dark and somewhat foggy, but he saw the light of a fire at a little distance at the foot of an oak-tree, beneath which sat a fair girl with brown eyes. [37] The hero soon joined her, and they talked together for some time, when the maiden became alarmed at his familiarities, and cried out. Her mother awoke, and thought it was only a bad dream; but her father hastened to her aid, armed with a great club. But when he saw the terrible giant, he grew as pale as death, and his club dropped from his hand.

The maiden could not lift her eyes to her father, but the Kalevide asked carelessly if he had seen the Finnish sorcerer pass the island in his boat on the previous evening. "No," replied the islander, "I have not seen anything of him for weeks; but tell me your name and lineage, for I judge that you are of the race of the gods." The hero answered him fully; but when the maiden heard that he was the son of Kalev and Linda, she was seized with terror, and her foot slipping she fell from the cliff into the sea.

The father shrieked and wrung his hands, but the Kalevide plunged into the sea after the maiden, and sought for her for a long time in vain. When he abandoned the search, he did not venture to return to the island, but after crying out a few words of unavailing regret swam again towards Finland. The father's cry of despair fully roused the mother, who sprang up, and ran down to the shore, only to learn that her daughter was lost.

Then the mother took a rake with a long copper handle, and the father took his net, and with them they sought for their daughter's body at the bottom of the sea. [38] They did not find their daughter, but they raked up an oak-tree, a fir-tree, an eagle's egg, an iron helmet, a fish, and a silver dish. They took them all carefully home, and went again to seek for their lost child.

Then a song arose from the deep, telling how a maiden went down to the sea: [39]

What beheld she in the ocean?

What beneath the sea was shining?

From the sea a sword shone golden,

In the waves a spear of silver,

From the sand a copper crossbow.

Then to grasp the sword she hastened,

And to seize the spear of silver,

And to lift the copper crossbow.

Then there came a man to meet her;

'Twas an aged man of copper; [40]

On his head a helm of copper;

Wearing, too, a shirt of copper;

Round his waist a belt of copper;

On his hands were copper gauntlets;

On his feet were boots of copper;

In his belt were copper buckles,

And the buckles chased with copper;

Copper was his neck and body,

And his face and eyes were copper.

And the copper man demanded:

"In the sea what seeks the maiden,

Singing thus amid the waters,

She, a dove [41] among the fishes?"

And the maiden heard and hearkened,

And the little duck made answer:

"To the sea I went to rock me,

And amid the waves to carol;

And I saw the sword that glittered,

And the spear of silver shining,

And the copper crossbow gleaming.

And to grasp the sword I hastened,

And to seize the spear of silver,

And to lift the copper crossbow."

Then the copper man made answer,

With his copper tongue he answered:

"'Tis the sword of son of Kalev,

And the spear is son of Alev's,

And the crossbow son of Sulev's.

On the bed of ocean guarded,

Here the man of copper keeps them,

Of the golden sword the guardian,

Guardian of the spear of silver,

Guardian of the copper crossbow."

Then the man of copper offered her the weapons if she would take him as her husband, but she refused, saying that she was the daughter of a landsman, and preferred a husband from the village on the land. He laughed scornfully; her foot slipped, and she sank into the sea. Her father and mother came to seek her, and found only her ornaments scattered on the beach. They called her by her name, and implored her to go home with them; but she answered that she could not, for she was weighed down by the water; and she related to them her adventure with the copper man. But she begged her parents not to weep for her, for she had a house at the bottom of the sea, and a soft resting-place in the ooze.

"Do not weep, my dearest mother,

Nor lament, my dearest father.

In the sea is now my dwelling,

On its bed a pleasant chamber,

In the depths a room to rest in,

In the ooze a nest of softness."

CANTO V

THE KALEVIDE AND THE FINNISH SORCERER

Day was breaking as the dauntless swimmer approached the coast of Finland, where his enemy, the sorcerer, had arrived somewhat before him, and had made his boat fast under a projecting rock. The Kalevide gazed round without seeing any traces of him, and lay down to sleep; but though the morning was calm and peaceful, his dreams were but of battle and murder.

Meantime the islander and his wife, not being able to find their daughter, returned home weeping, and planted the oak and the fir in the field where their daughter used to swing in the evening, in remembrance of her. Then they went to look in the helmet where they had put the egg; but it was cold and damp, so the mother put the egg in the warm sun by day, and nursed it in her bosom at night.

Then they went to look at the trees, and the oak had already shot up a hundred fathoms, and the fir-tree ten. Next they visited the fish, which prayed for its liberty, and they restored it to the sea.

The oak and fir now reached the clouds; and a young eagle was hatched from the egg, which the mother tended; but one day it escaped and flew away. The oak now scattered the clouds and threatened to pierce the sky. Then they sought a sorcerer to fell the tree, and the woman took a golden rake on her shoulder with a copper handle and silver prongs. She raked up three swathes of grass, and in the third she found the eagle which she had lately reared from the egg. She took him home, and under his wing was a little man, scarcely two spans high, holding an axe in his hands. [42]

The Kalevide had only intended to take a short nap, but he was so weary that he slept all through the day and night, and did not awake till sunrise next morning. [43] When he awoke, he set off at once in search of his mother and the sorcerer into the interior of the country. At last he climbed a high mountain, and saw from thence an inhabited valley with a brook running through it, and the sorcerer's farm at the edge of the wood.

The son of Kalev rushed down the mountain and through the plain till he reached the gate of the enclosure and looked in. The sorcerer was lying on the grass in the shade of his house. The Kalevide turned towards the wood, tore up an oak-tree by the roots, and trimmed it into a club. He swung it in his right hand, and strode through the enclosure, the whole country trembling and the hills and valleys shaking with fear as he advanced.

The sorcerer started from his sleep, and saw Linda's avenger at the gate, but he was too unnerved and terrified to attempt to hide himself. He hurriedly took a handful of feathers from his bosom, and blew them from him with a few magic words, and lo! they became an armed host of warriors,—thousands of them, both on foot and on horseback. [44] They rushed upon the son of Kalev like a swarm of gnats or bees; but he laid about him with his club as if he was threshing, and beat them down, horse and man together, on all sides, like drops of hail or rain. The fight was hardly begun when it was over, and the hero waded chest-deep in blood. The sorcerer, whose magic troops had never failed him before, was now at his wit's end, and prayed for mercy, giving a long account of how he had endeavoured to carry off Linda, and had been struck down by the enraged Thunder-God. But the Kalevide paid no attention to his speech, and, after a few angry words, he smashed his head with his club. Then he rushed through the house from room to room in search of his mother, breaking open every door and lock which opposed him, while the noise resounded far over the country. But he found not his mother, and regretted that he had killed the sorcerer, who might have helped him. At last, wearied out with his own violence, he threw himself on a couch, and wept himself to sleep. He had a vision of his mother in her youth and beauty, swinging with her companions, and awoke, convinced that she was really dead.

CANTO VI

THE KALEVIDE AND THE SWORD-SMITHS

The Kalevide mourned two days for his mother, but on the third day he began to get over his grief, and determined, before returning home, to visit a famous smith of Finland, and to provide himself with a good sword. So he set off in another direction, and lost himself in the woods, and had to pass the night on the wet grass under a fir-tree, which he did not at all relish. Next morning he started off again early, and a thrush sang to him, and directed him to turn to the west. He sprang forward with renewed energy and soon found himself in the open country, where he encountered an old woman, [45] who gave him minute instructions for finding his way to the smithy, which was three days' journey off. When at length he reached the smithy, he found the old smith and his three sons hard at work forging swords.

The hero saluted the smith, who replied to him courteously, and at once acceded to his request to try the swords before purchasing one. At a sign from the smith, one of the sons went out and fetched an armful of swords. The Kalevide picked out the longest, and bent it into a hoop, when it straightened itself at once. He then whirled it round his head, and struck at the massive rock which stood in the smithy with all his might. The sparks flew from the stone and the blade shivered to pieces, while the old smith looked on and swore.

"Who mixes up children's toys with weapons for men?" said the Kalevide scornfully, and caught up a second and third sword, which he shivered in the same way before the smith could interfere. "Stop, stop," cried the smith at last, "don't break any more swords to show off your strength;" and he called to his sons to bring some swords of the best quality they had.

The youths brought in an armful of the very best, and the Kalevide chose a huge sword, which he brandished like a reed in his right hand, and then brought down on the anvil. The sword cut deep into the iron, and the blade did not fly, but the sharp edge was somewhat blunted.

Then the smith was well pleased, and said that he had one sword in store worthy of the strength of the hero, if he was rich enough to buy it; for, between friends, the price was nine strong carthorses, four pairs of good packhorses, twenty good milch kine, ten pairs of good yoke oxen, fifty well-fed calves, a hundred tons of the best wheat, two boatsful of barley, and a large shipload of rye, a thousand old dollars, a hundred pairs of bracelets, two hundred gold coins, a lapful of silver brooches, the third of a kingdom, and the dowries of three maidens.

Then from a little iron cupboard they fetched a sword which had not its equal in the world, and on which the smith and his sons had laboured for seven long years without intermission. It was wrought of seven different kinds of Swedish iron with the aid of seven powerful charms, and was tempered in seven different waters, from those of the sea and Lake Peipus to rain-water. It had been bespoken by Kalev himself, but he had not lived till the work was completed.

The son of Kalev received the huge blade from the hands of the smith with reverence, and whirled it round like a fiery wheel, and it whistled through the air like the tempest that breaks oaks and unroofs houses. Then he turned and brought down the keen edge like a flash of lightning on the great anvil, and clove it to the ground without the sword receiving the slightest injury.

Then the hero joyfully expressed his thanks to the smith for forging such a splendid sword, and promised to bring him the full price demanded upon his return to Esthonia. But the smith said he would rather go and fetch the value of the sword himself.

And now a great drinking-bout was prepared in honour of the sword and its owner, which lasted for seven days. Beer and mead flowed in abundance, and the guests drank till they lost all restraint, shouting and laughing, and throwing their caps about, and rolling on the grass.

The Kalevide had lost his senses like the rest, and told the whole story of his adventure on the island and the drowning of the maiden. Upon this, the eldest son of the smith, his father's pride and joy, sprang forward, denouncing him for his aspersions on the maiden's honour. The Kalevide defied him, maintaining the truth of the story, and from words they soon came to blows; and, before any one could comprehend what was going on or interfere, the Kalevide drew the sword from its sheath and struck off the head of his adversary before the face of his father, mother, and brothers, the hero thus loading himself with a second great crime.

The youth's father shrieked with horror and his mother fell fainting to the ground; the smith then cried out to the Kalevide that he had murdered the support of his old age, and had stained the innocence and honour of his new sword for ever. Then he called to his sons to fetch the hammers from the smithy and break the bones of the murderer. But the drunken giant advanced against them with his sword, defying them to the combat; and the smith, recognising the hopelessness of any attempt against him, cried to his sons to let him pass and leave vengeance to the gods, cursing him like a mad dog, and calling on the sword itself to avenge the crime. But the Kalevide seemed to hear nothing, and staggered away from the house through the wood along the road till he came to a high waterfall. He followed the course of the stream some distance till he found a resting-place, where he laid down, and snored till the whole neighbourhood shook, and people asked in fear whether enemies had invaded the land and a battle was in progress.

The oak which the islander had planted sprang up, first as a small tree, but it grew so rapidly that it reached the clouds, and almost touched the sun. The sun and moon were hidden, the windows darkened, and all the country around made dismal by the shadow of its branches. The islander sought far and near for some one to fell the tree, for whole cities and fleets might have been built of its wood. Proclamation was made everywhere for some one to fell the tree, but no one dared to attempt it, and he returned home, grumbling to his wife at the failure of his long and fruitless journey. Then the old woman led the way to the room where the eagle and the dwarf were still remaining, and told her husband how she had found the dwarf, who was no larger than Kalev's thumb, under the wing of the eagle. The islander asked the dwarf if he would fell the oak-tree, and he consented at once, on condition that he should be released from his captivity; he was also given a dish of pure gold.

The dwarf went out and took a good look at the oak-tree, and then he himself began to grow, first by ells, and then by fathoms. Having thus become a giant, he began to hew at the tree, and he hewed at it for three days, till it fell, covering half the island and half the sea with its branches. The trunk was used to make a great bridge, with two arms, reaching from the island to Finland on the one side, and to Esthonia on the other. Large ships were built of the summit, merchant-vessels from the trunk, towns from the roots, rowing-boats from the branches, and children's boats from the chips. What remained was used to make shelters for weak old men, sick widows, and orphan children, and the last branches left were used to build a little room in which the minstrel could sing his songs. Strangers who came now and then across the bridge stopped before the minstrel's hut to ask the name of the city with the magnificent palace; and the minstrel replied that there was nothing there but his poor hut, and all the splendour they beheld was the light of his songs reflected from heaven.

CANTO VII

THE RETURN OF THE KALEVIDE

The Kalevide slept till the following morning, and when at length he awoke he tried in vain to recollect the events of the day before. He could not remember whether he had been in Finland or on the island, or whether he had been engaged in battle. He had no remembrance of having slain the smith's son; but he got up half-dazed, and walked on without stopping till he reached the seashore on the third day afterwards. Here he found the sorcerer's boat; so he stepped into it, hoisted sail, and set off homewards.

Kalev's offspring was not weary,

For his back was like an oak-tree,

And his shoulders gnarled and knotted,

And his arms like trunks of oak-trees,

And like elm-trees were his elbows,

And his fingers spread like branches,

And his finger-nails like boxwood,

And his loins like hardened iron.

The Kalevide was now in high spirits, and began to sing a song, in which he pictured himself as going on a voyage, and meeting three shiploads of enchantresses, old and young, whose blandishments he resisted. But as he approached the shores of Esthonia, the fresh sea-breeze dispelled the mists that still clouded his memory, and the blood-stained sword and the splashes of blood on his clothes bore witness of the murder he had committed.

About midnight he approached the small island where the maiden had fallen into the sea, and the whole sad scene arose again before his imagination. And now he could hear the maiden singing a sad song beneath the waves, lamenting her sad fate, and yet more the evil lot of her brother, who had slain the son of his father's old friend. [46] The blood from the sword reddened the cheeks of the maiden, and a long and terrible penance lay before her brother.

For a while the hero sat lost in thought, bitterly lamenting the past; but presently he roused himself, and proceeded on his voyage, singing a lamentation for his mother beginning:

Where upgrows the weeping alder,

And the aspen of confusion,

And the pine-tree of distraction,

And the deep remorse of birch-tree?

Where I sorrow, springs the alder;

Where I tremble, sprouts the aspen;

Where I weep, the pine is verdant;

Where I suffer, sighs the birch-tree.

Next morning the Kalevide reached the shore, made fast the boat, and went homewards; but as he passed Mount Iru, where the form of his mother stood, his steps were arrested by the sweet singing of her unseen spirit in the wind. She sang how the young eagle had soared from the nest in youthful innocence, and had returned stained with crime. He knew now that his mother was dead, and realised more fully the two crimes which weighed upon his soul—the one committed thoughtlessly and without evil intent, and the other without his knowledge, when he was not master of himself. He hastened on, and when he reached home his brothers, who had long mourned him as dead, received him with open arms.

In the evening the three brothers sat together and related their adventures. The first sang how he had wandered in search of his mother over vast regions, and through a great part of Courland, Poland, Russia, Germany, and Norway, and had met on his wanderings maidens of tin, copper, silver, and gold. But only the golden daughter of the Gold King could speak, and she directed him along a path which would lead him to a beautiful maiden who could reply to his question. He hurried on a long way, and at last met a rosy-cheeked maiden of flesh and bone, who replied to his questions that she had seen no traces of his mother, and the hawk must have flown away with her. But she invited him to her village, where he would find plenty of rich and beautiful maidens. He answered that he had not come to choose a wife, but to seek his mother.

Then the second brother sang how he also had wandered a long way, but at last reached a cottage where he found an old man and woman, whom he saluted and asked for tidings. They made no reply, and only the cat mewed in answer.

He went on farther, and met a wolf; but when he asked if he had seen his mother, he only opened his mouth to grin at him. Next he met the bear, who only growled, but finally the cuckoo [47] directed him through a wood and across a green meadow to some maidens who would give him information. When he reached the spot, he found four beautiful maidens in elegant attire, who told him that they had been wandering about the woods and meadows every day, but had seen nothing of his mother, and they thought she must have flown away. They recommended him to seek a wife; but he answered that a young wife could not fill the place of his dear lost mother.

Then the youngest brother related his adventures; but he said nothing about the fatal brawl at the smith's feast, nor of the sad songs of the island-maiden and of the spirit of his mother.

Then the eldest brother remarked that they knew not what had become of their mother, but their parents were no more, and they must shift for themselves, so he proposed a trial to decide which of the three should rule as king in the land. The second brother agreed, and the third proposed that the trial should take place next day, and be decided according to the will of Taara.

In the evening, before twilight had quite given way to night, the youngest son took his handkerchief, which was wet with tears, and climbed up his father's cairn. And his father asked from below:

"Who disturbs the sandy hillock,

With his feet the grave disturbing,

Stamping with his heels the gravel,

And the gravestone thus disturbing?"

The hero besought his father to rise up and stroke his hair and speak to him; but his father answered that he had long lain in his grave; his bones were decayed, and the grass and moss grew over him, and he could not rise. Let the wind and the sun caress his son. The son answered that the wind only blew sometimes, and the sun only shone by day, but Taara lives for ever. And the father told him not to weep or grieve, for the spirit of his dead father should follow him throughout his life, and that the good gods would protect him even through the desert wastes of the waters of the ocean; and he also counselled him to do his best to atone for every fault and error.

CANTO VIII

THE CONTEST AND PARTING OF THE BROTHERS

On the following morning the three sons of Kalev set out before sunrise towards the south; but they rested under the trees and took some refreshment during the heat of the day. In the evening they passed a house which was lighted up as if for company. The father and mother stood at the door, and invited them to choose brides from among their rich and beautiful daughters. The eldest brother answered that they were not come to woo brides, and had no thought of marriage; but the second brother said he should like the girls to come out to swing with them; and they were forthwith summoned. Then the youngest brother said he hoped the young ladies would not distress themselves, but really he and his brothers had no idea of marrying at present, and they must beg to be excused.

Then they continued their journey southwards, and on the third day they reached a small lake with steep banks. [48] Water-birds were sporting in the lake, and on the opposite shore they saw the holy forest of Taara shining in the sunset. "Here is the place where our lot must be decided," said the eldest brother; and each selected a stone for the trial of strength. It was arranged that whoever should cast his stone across the lake to the firm ground opposite should be adjudged his father's heir, and the other two should wander forth to seek their fortunes in other lands.

The eldest brother, in all friendliness, claimed his right to the first trial, and cast his stone. It flew from his hand with the speed of a bird or of the tempest, but suddenly changed its direction, and plunged into the middle of the lake. The water foamed up over it, and entirely concealed it from sight.

The second brother then seized his stone, and sent it whistling through the air like an arrow. It rose up till it was nearly lost to sight, and then turned and fell on the shore close to the water, where it sank for half its bulk into the mud. Then came the turn of the third, who, though the youngest, was much taller and stronger than his brothers.

The youngest brother made some sad reflections on his posthumous birth, and on the course of his childhood, and then cast forth his rock like a bird, or like a ship in a storm. It flew up far and high, but not up to the clouds, like that cast by his brother, and afterwards made great ducks and drakes across the whole lake, reaching at last the firm ground beyond.

"Don't let us wait here," said the eldest brother, "but let us go and look for the stones, and decide our competition." As the nearest way to the opposite shore was through the lake, they waded straight across it, and at the deepest place the water reached a little above their knees. The stone cast by the eldest brother had disappeared entirely in the water, and no trace of it could be found; but that thrown by the second was found on the shore half sunken in the mud. Only the stone thrown by the youngest brother, easily recognisable by its marks, was found on firm ground, lying on the grass at some little distance beyond the lake. Then the eldest brother declared that the gods had plainly assigned the kingdom to the youngest, and that the others must now bathe him and adorn him as king. [49] After this the three brothers took an affectionate leave of each other, and the two elder ones wandered cheerfully away. The youngest sat on the rock sadly reflecting on the lost joys of youth, and how he must now depend on his own unaided efforts. At length he threw a silver coin into the water as an offering to the gods, an old custom now forgotten.

It was the duty of the new king both to plough the country and to defend it, and he therefore set to work with his sword by his side. Early and late he ploughed, stocking the country with corn, grass, trees, and berries.

One hot noonday, seeing his white horse [50] nearly exhausted, he unyoked him from the plough, hobbled him, and left him to graze, while he himself lay down in the grass and fell asleep. His head rested on the top of a hill, and his body and legs spread far over the plain below. The sweat ran from his forehead and sank into the earth, whence arose a healing and strengthening spring of wonderful virtues. Those who taste the water of this spring are greatly strengthened; weak children grow strong, the sick grow healthy; the water heals sore eyes, and even blindness; the weary are refreshed, and the maidens who taste it have rosy cheeks for their whole lifetime.

While the Kalevide lay asleep, he dreamed that he saw his good horse torn to pieces by wolves. And truly the horse had strayed away to some distance, when a host of wild animals, wolves, bears, and foxes, emerged from the forest. As the horse's feet were hobbled, he could not escape, and was soon overtaken. He defended himself as well as he could with hoofs and head, and killed many of the beasts; but he was finally overpowered by their ever-increasing numbers, and fell. Where he sank the ground is hollow, and a number of little hills represent the wolves killed in the struggle. The horse's blood formed a red lake, his liver a mountain, his entrails a marsh, his bones hills, his hair rushes, his mane bulrushes, and his tail hazel-bushes. [51]

CANTO IX

RUMOURS OF WAR

When the Kalevide awoke, he followed the traces of his horse till he found the remains; and he secured the skin as a relic, cursing the wolves, and then drew his sword, and rushed into the wood in pursuit of them, breaking down the trees and bushes in his way, and destroying all the wild beasts he met with, while those who could fled to distant swamps and thickets. He would have utterly exterminated all the wolves and bears, if the increasing darkness of night had not compelled him at length to desist from further pursuit. He retired to the open country, and being wearied out, lay down to sleep on the skin of the horse. But he had scarcely closed his eyes before a messenger arrived from the elders of Esthonia, announcing that war had broken out, and that a hostile army was ravaging the country.

The Kalevide heard the long and woful story to an end, and then threw himself down again to sleep off his weariness, when another messenger arrived, whom he sharply upbraided for disturbing him.

The second messenger was a venerable old man with a white beard. He saluted the king, and apologised for disturbing him, but reminded him that when he was young the birds had sung to him that a ruler could know no rest:

Heavy cares oppress the monarch,

And a weighty load the ruler;

Heavier yet a hero's burden:

Thousand duties wait the strongest;

More await the Kalevide!

He then spoke encouragingly to the king, assuring him that much would result from all his labours for the good of his people. The Kalevide answered that he would not shun toil and weariness, and would do his best. The old man assured him that nothing could prosper without the aid of the gods; and now the Kalevide recognised that Ukko himself spoke with him. Then the god exhorted him not to quarrel with destiny, and warned him to beware of his sword, for murder could only be atoned for by murder, and he who had murdered an innocent man was never secure.

His voice died away in the wind, and the Kalevide sank into slumber till dawn; and when he awoke he could only recall vague fragments of the long discourse he had heard in his vision. He then gave the Esthonian messenger directions for the conduct of the war, and especially the defence of the coasts, asking to be particularly informed if the war should spread farther and the need grow greater, and then he himself would come at once; but he was compelled to rest a little from his fatigues before he could take part in the war in person.

Here is inserted the grand ballad of the Herald of War, from Neus, Ehstnische Volkslieder, p. 305. It is out of place in the Kalevipoeg, but will be included in a later section of our work.

CANTO X

THE HEROES AND THE WATER-DEMON

As the Kalevide was wandering through Esthonia, he arrived one day at the swamp of Kikerpärä. Two demon brothers had settled themselves in the swamp, and were fighting for its possession, and when the hero appeared they referred their dispute to him. As he could not stay to attend to the matter himself, he requested his friend, the son of Alev, who was with him, to measure out the swamp fairly. So the Alevide began to drive piles into the bed of the river at a place called Mustapall, to fasten his measuring lines to, when the wretched old water-demon [52] raised his head from the river, and asked what he was doing. The hero replied that he was damming up the river; but the demon, who had lived under the water for many years, and did not like to be turned out of his comfortable home, offered him a reward to desist. So the Alevide asked him to fill his old felt hat for him with bright silver coins; which he promised to do on the morrow, the hero declaring that he would hold him to his bargain in the words of the proverb: [53]

By the horns the ox we grapple,

By his word the man is fastened.

Then the demon dived back into the water, while the son of Alev, who was a cousin of the Kalevide, got a friend to help him to dig a hole in the ground during the night, a fathom in depth and broad at the bottom, but with an opening at the top just wide enough for the top of the hat to fit into; but the hat was cut at the sides, so that the heavy money should fall through into the pit.

Before daybreak the stupid demon brought a lapful of roubles, [54] which he poured into the hat. He brought a second and a third, and afterwards brought money by the hogshead, but the hat still remained empty. Presently his coffers, purses, and pockets were all exhausted. He then begged for time; but the Alevide declared that if he did not keep his promise, and fill his hat with bright silver coins, he should begin his work again.

Then the demon thought of appealing to his mother to help him; but first he asked the Alevide to come with him to receive his money himself, hoping to circumvent him. But the hero knew that it was only a trick to get him away from the hat, so he refused to budge, but sent the Kalevide's cupbearer, the smallest of the company, to help to carry the money.

The boy was ready at once; but his heart failed him as the demon preceded him to the under-world, [55] leading him by paths that no living man had ever trodden before, and through an utterly unknown country, where the sun and moon never shone, and where the only light came from the torches that flared on both sides of their way. When they reached the palace of the demon, his sons came to the door, and invited the guest to take his place at the table, which was loaded with gold and silver plate, and eat and drink. But the boy could touch nothing from terror, for sparks of fire flew from the dishes and viands, and blue flames played over the beakers.

Then the water-demons began to titter, and to whisper to each other in their own language, which sounded just like Lettish, [56] and which their guest could not understand. The boy began to reproach his avaricious friend in his thoughts for having thus sent him to Põrgu without thinking of what might happen to him; but presently the younger demons seized upon him, and began to toss him from one to another like a ball, sometimes from one side of the room to the other, and sometimes up to the ceiling.

The boy begged them to let him rest a little, and presently they allowed him to do so. Then he drew a cord from his pocket, and pretended to measure the length and breadth of the room. Presently he came to the door, and seized the opportunity to bolt, and was fortunate enough to make his way back to daylight, where the demon had no more power to interfere with him.

As he passed the gates, the guards whispered to him to turn to the right to avoid the many snares in his path. He did not escape without a good fright; for only strong men can go where they please, like the birds, while the weak man is exposed to a thousand terrors. On the boy's way he met a small bitch [57] accompanied by two puppies; and this was the mother of the demons, just returning from the bath-house. The boy now remembered the warning he had received, and turned aside to the right, and the three ran past without noticing him.

When the boy reached the place where he had left the Alevide, he found that both his friend and the money had disappeared. Presently the water-demon came up, and asked him jestingly whether he had burnt himself, or whether he had been stung by a gadfly, that he ran away like that, instead of helping him to carry the heavy money-bags. He then proposed that they should look for a good place where they might wrestle. He thought he could easily overcome the boy by strength, if not by craft, and the boy consented.

Before they had gone far, they met the sons of Kalev and Alev, who had hidden their treasure, walking arm-in-arm. The Kalevide asked, "Whence did you bring that Lettish comrade, and to what queer race does he belong?" His cousin answered that he was the same who had promised to fill his hat with silver, and hadn't kept his word. Then the boy said that they were going to engage in a contest, and the Kalevide answered, "You must grow a little taller, my lad, before you engage in a serious struggle, for you are only a child at present."

So the Kalevide, laughing, stuck the boy in his trouser-pocket to grow, and took over the challenge himself, and they all went to a mountain where the contest was to take place; and first they began with hurling stones. The demon took up a rock, which he balanced for an hour in his clumsy fingers, and at last swung it round more than ten times before he loosed it. The stone fell ten paces from the sandy shore of Lake Virts, and it lies there now, conspicuous by its size, for it is at least as big as a bath-house.

Then the Kalevide took up a rock in his hand, and threw it without more ado. They heard it rushing through the air for a long time, and at last it fell on the shore of Lake Peipus, and any one who visits the lake can see it there. Then they engaged in a wrestling match, and the Kalevide soon lifted the demon from his feet and flung him into the air. When he came to the ground, he rolled seven versts, and then fell down a little hill among the bushes, where he lay stunned for seven days, hardly able to open his eyes or lift his head, or even to move a limb.

At this the Kalevide and his companions laughed till the hills shook, and the cup-bearer loudest of all. Then the Alevide told his story; but when he came to mention the proverb, it reminded the son of Kalev that he had not yet paid the debt which he owed to the smith in Finland for his sword. So the Kalevide asked his cousin to take the goods across to Finland, and he himself laid down to rest under a tree, and pondered on how he could provide for the safety of the people during the war. He decided to improve and beautify the towns as well as to fortify them, and to make an excursion to survey the country while his cousin was away in Finland. Presently the Kalevide felt in his pocket, and pulled out the boy, with whom he began to jest; but soon their conversation became more serious, and the Kalevide ordered him to wait for the expected messengers, while he himself should proceed to Lake Peipus, where he had important business.

As the Kalevide proceeded on his journey, he passed a well in a lonely place, where the Air-Maiden, [58] the fair daughter of the Thunder-God, sat bewailing the loss of her ring, which had dropped into it. [59] When the hero saw the blue-eyed, golden-haired maiden in tears, he asked the cause of her trouble, and when he heard it he plunged into the well to look for the ring. A party of young sorcerers quickly gathered round, thinking that the mouse was in the trap, and they flung a great millstone after him. But he searched in the mud and water for some time, and presently sprang out of the water with the millstone on his finger, which he offered to the maiden, saying that he had not been able to find anything else in the mud, and that she would not need a larger finger-ring.

CANTO XI

THE LOSS OF THE SWORD

Next morning the Kalevide arose at dawn, and hurried on towards Lake Peipus, clearing and levelling the country as he went. When he arrived at the lake, there was no boat to be seen; so he girded himself, and plunged into it at a point where it was too wide to see the opposite shore, while the fish fled before him as he waded through.

On the shore opposite, a hideous sorcerer was hiding in the bushes. He was as bristly as a wild boar, with wide mouth and small oblique eyes. [60] He was well skilled in all magic; he could make the wind blow from any quarter, could remove ill from one man to cast it on another, and could cause quarrels between the best friends. He had evil demons at his beck and call; but for all that, he could cure all hurts and diseases when he pleased. But to-day he was in a bad humour, and blew a tremendous storm against the son of Kalev. Presently he saw a human form struggling through the waters, which reached to his girdle. Even at four or five miles' distance the figure seemed as large as a man, and he appeared to be heavily laden. Sometimes the water hid him from view, but as he came nearer the form became ever huger and more terrible.

The Kalevide laughed at the raging storm, and said to the lake, "You nasty little puddle, you're wetting my girdle." He had taken scarcely an hour in his passage, when he reached the firm ground, carrying a load of planks which a horse or a pair of oxen could hardly have dragged along. He had brought them from Pleskau to build a refuge for his people; over twenty dozen planks, three inches thick, an ell broad, and ten yards long. He drew his sword to trim the timber, and the sorcerer determined to reward himself for his late exertions in raising the tem pest by possessing himself of it; but this was not the time for action, and he slunk deeper into the shades of the forest.

The Kalevide was tired with his journey, and found a level place some little distance from the shore, so he brought a lapful of shingle from the beach and a quantity of sand, and made himself a comfortable bed in a dry spot. Then he refreshed himself with bread and milk from his wallet, loosed his girdle, laid his sword beside him, and soon fell asleep, with his head to the west and his feet to the east, that the first rays of the morning sun might shine in his eyes and awaken him. Presently the ground shook, and the woods re-echoed, and the billows of the lake rose in answer to his snoring, which sounded like the Thunder-God driving three-in-hand through the clouds.

The sorcerer now stole from his hiding-place, and advanced towards the sleeping giant with catlike steps; but he tried in vain to steal the good sword from its master's side by his incantations. Neither commands nor supplications would avail, and he was forced to use stronger spells. So he scattered rowan-leaves, thyme, fern, and other magic herbs over the sword, and at last it inclined towards the sorcerer, and he took it in his arms. The huge weapon weighed him to the ground, and he was only able to struggle along painfully under its weight, step by step, with the sweat pouring from his face; but still he would not relinquish his booty. Presently he came to the brook Käpä, and jumped over it; but the sword slipped from his arm, and sank in the mud in the deepest place. He renewed his incantations, but was now quite unable to repossess himself of the sword, and on the approach of dawn he fled into the forest, to hide from the vengeance of its owner.

When the Kalevide awoke, he rubbed the sleep out of his eyes and felt for his sword, but it had disappeared. He could see its traces where it had been dragged away, and he followed on its track, calling to the sword as to a brother, and beseeching it to answer him, and not to let him search in vain. But there was no reply, and then he tried a song, but still there was no reply, and he searched everywhere for the sword, till at last he saw it shining at the bottom of the water.

Then the Kalevide asked the sword who had stolen it and sunk it in the water, and the sword sang in reply how the sorcerer had carried it off, and how it had slipped from his grasp into the water, into the embraces of the fairest of the water-nymphs. The Kalevide answered, "Does my sword prefer to lie in the arms of a water-nymph rather than to feel the grasp of a hero in battle?" The sword reminded the Kalevide of the terrible murder in Finland, which it declared it could never forget, and the hero abandoned the weapon to its sweet repose, saying that he relied on his own strength to overcome his enemies in battle. But he laid his commands on the sword that if any heroes of his race, Kalevides, Alevides, or Sulevides, should come to the spot, then the sword should address them in words. If a great singer came, the sword was to sing to him; if a hero as brave and as strong as the Kalevide himself should come to the brook, then the sword was to rise from its bed and join him; but if the man himself who had brought the sword there should come that way, then the sword was to cut off both his feet.

By this he meant the sorcerer, but he expressed himself ambiguously.

The son of Kalev then left the brook, took the boards on his back, and set out for home. On his journey he passed through a pine forest which belonged to men, a leafy forest sacred to women, and a hazel thicket, the last refuge of the maidens, the orphans, and the sick. Here his foot touched something soft, which he found to be a man of about the stature of our present race, who was quaking with fear and besought his protection. The Kalevide took him up kindly by the hair, and dropped him into his wallet, where he fell as down a deep precipice, till he came to a stop among the bread and herrings at the bottom. Then the hero asked him what had frightened him so much.

Up from the bottom of the bag came a voice like the croaking of a frog from the bottom of a deep well, and this was the man's story:—"Yesterday evening I was wandering on the shores of Lake Peipus, and lost my way. Presently I came to a footpath which led me to a poor hut, where I thought to find a night's lodging. I came into a great empty room, where an old woman was standing by the hearth preparing supper. She was cooking half a pig in a great pot with peas, and kindly gave me a cupful, but told me to eat my supper quick. As soon as I had finished, she told me to hide among the straw which she had laid under the table, and to lie as still as a mouse, for if I only moved a finger after her sons returned, they would be sure to kill me. I thanked the good old woman, and crept into the straw, where three men could easily have hidden themselves; and I hoped to sleep. But presently I heard steps approaching which shook the house; and whether or not it was my fear that makes me think so, I fancy, noble scion of the Kalevides, that even your heavy tread never made such a noise.

"The two brothers rushed into the room like wild bears, and one of them sniffed about the room and said, 'Mother, who has been here? I smell man's sweat.' 'Nobody has even been near the house to-day, my son,' answered the old woman. 'If you smell anything, you must have brought the smell with you from out of doors.'

"Then she gave them their supper, and they ate as much as would have satisfied fifty of our race, and left something over. Then they laid themselves down on the hard floor, one on each side the table, while the old woman crept cautiously up the ladder to her couch above the stove.

"Poor wretch that I am! if I had ever expected to find myself in such a position, I would rather have drowned myself in the lake or thrown myself over a precipice. I could not sleep a wink all night, and when the old woman opened the door in the morning I crept behind her, and fled through two woods till I reached the third, where you found me."

This was the poor man's story, and the Kalevide laughed heartily at the recital.

CANTO XII

THE FIGHT WITH THE SORCERER'S SONS

As the Kalevide proceeded on his way, carrying his heavy load of planks, the sorcerer's three sons rushed upon him from an ambush close to a high waterfall which foams over steep rocks. He had been walking quietly along, and the man in his wallet had fallen comfortably asleep. The villains sprang upon the hero from behind, armed with slender young birch-trees and dry pine-trunks. Two of them carried long whips, the handle formed of strong beech-wood, and the lash armed with a great millstone, with which they belaboured the hero unmercifully. He had just armed himself with a huge club, in case he should be assaulted in passing through the wood. It was a great pine-trunk from which he had broken the crown. It was five-and-thirty ells long, and two feet thick at the thick end, and with this he could defend himself as with a sword.

The Kalevide tried at first to remonstrate with his assailants, but as they continued to annoy him he rushed upon them with his club. The pine club was soon splintered, the fragments flying in all directions, and then the Kalevide defended himself with the planks which he was carrying, and at every blow he smashed one on the backs of his enemies. Presently his load was nearly exhausted, and the sorcerer's sons, hoping now for an easy victory, pressed him more hardly, when suddenly he heard a little voice crying from the bushes, "Dear son of Kalev, strike them with the edges!" [61] The hero at once took the hint, and, instead of striking with the flat side of the planks, began to strike with the sharp edges, and his enemies soon fled before him, howling like wolves. If the savages had not been thoroughly hardened by long exposure to heat and cold by day and night, he would have left them dead on the field.

The Kalevide sat down to rest after the battle, and called to his dear brother, who had aided him, to show himself. But his friend answered that he could not venture out into the open, for he was only a poor naked little hedgehog. So the hero called to him to come, and he would clothe him. The hedgehog crept out of his warm nest, naked and shivering, and the hero cut a piece from the lining of his own coat, and gave it to the hedgehog, who joyfully wrapped himself in the warm covering. But the piece was not large enough to cover him entirely, and his legs and belly remained naked as before.

The Kalevide now wanted to sleep, but he was in the midst of a swamp. He therefore fetched a load of sand from the distant sandhills, to make himself a bed. He then felt into his bag for something to eat, when his thumb came against the cold stiff body of his little friend, who had been killed in his sleep by a chance blow during the fight, without having had time to cry out or move a limb. He was much grieved at the untimely death of his protégé, and dug him a grave with his own hands, round which he planted berry-bearing bushes. Then he ate his supper and fell asleep, to dream of the events of the past day.

While he was asleep, the sorcerer himself crept to his side, and by his spells and incantations, and the use of magic herbs, threw him into a deep slumber, which lasted for days and nights. Presently a messenger came in haste to summon the king, and the cup-bearer directed him to Lake Peipus; but no one had seen or heard anything of him.

On a fine summer's day, the people flocked from all parts of the country to the sacred hill of Taara for a great festival, and as yet there came no news of the king. Summer faded into autumn, and the Kalevide still slept on, but he was dreaming of a new sword, much better than the uncle of his father Kalev had forged for him, which was forged in an underground smithy.

This sword had been forged by the pupils of Ilmarine [62] in a workshop in the interior of a great mountain at the middle point of the earth, the peak of which was lost in the clouds. Seven strong smiths wrought it with copper hammers, the handles of which were of silver, and one of their company turned it on the fire or laid it on the anvil with tongs of the purest silver, while Ilmarine himself watched every stroke of the hammers.

Presently a young man entered, pale and covered with blood, and he only touched his cap without further salutation, and cried out to the workmen not to waste the sword on the murderous son of Kalev, who could slay his best friends in his rage. The Kalevide tried to cry out that it was false, but the son of the old Tühja [63] oppressed him with a nightmare, and he could not utter a word; he felt as if a mountain lay upon his breast, and the sweat ran from his face.

On the following morning the Kalevide awoke from his sleep. He knew that the vision of the smithy was a dream, but he was not aware that he had slept for seven weeks without intermission. He found that his planks were nearly all destroyed, and determined to fetch a fresh load from Pleskau.

When he came to the lake, he heard a boy shouting for help. It was a herd-boy, whose favourite lamb was being carried off by a wolf. He killed the wolf with a stone, [64] and then stood by the lake considering what to do next. Presently he decided to build a bridge across the "puddle;" and built it out into the lake for perhaps a couple of miles, when a great storm arose and swept away the unfinished structure. When he saw his work destroyed, he said, "Why didn't I wade straight through, as I did before, instead of wasting my time like this?" So he caught a supply of crayfish, which he roasted and ate, and then set out on his journey through the water.

On the shores of Lake Peipus lived a poor orphan boy, who had lost all dear to him by famine, pestilence, and war, and who was now compelled to slave as herd-boy for a hard mistress, [65] and to mind the children as well as to look after the sheep and goats. He sang sad songs, till at length the wood-nymph took compassion on him, and sang to him one evening from the summit of an oak-tree, telling him that good luck would be his in the morning. Next morning he found a lark's egg hidden among leaves, which he hid in his bosom next his heart wrapped in wool and a strip of linen. A mouse was hatched from it, which he fostered in the same way till it became a kitten, a puppy, a lamb, and at length a sheep [66] with fine white wool, and the sheep was so dear to the boy that he left off weeping and lamenting, and always felt happy and contented, though his lot was still a hard one.

CANTO XIII

THE KALEVIDE'S FIRST JOURNEY TO HADES

On the Kalevide's homeward journey he slept for a night at the place where his sword had been stolen, and set out early next morning, making his way through bush and brake. He walked on till sunset with his load of planks without stopping to rest, and then ate his supper and prepared himself a bed of sand as usual. When he awoke in the morning, a magpie informed him for the first time that the sorcerer had kept him in a magic sleep for seven weeks, and he quickened his pace. But when he reached Lake Ilma he found it, to his disgust, too deep to wade through, and he was compelled to go round it.

Presently he encountered an old witch, a relative of the sorcerer who had done him so much harm already, sitting among the bushes and singing magic songs. The hero stopped to rest himself, for the day was very warm, and listened to her song, which was a long charm against snake-bites. Then he walked on till noon, when he took a siesta, breaking down trees of all kinds to make himself a couch. Afterwards he turned to the left in the direction of Lake Endla, and towards evening he came to the entrance of a cavern, before which a great fire was burning. A huge caldron hung over it by heavy iron chains, just opposite the entrance to the cavern, and three fellows were standing round, who grinned and whispered to each other as the stranger approached.

The Kalevide threw down the planks and asked the men what they had got in the caldron, and whether they were getting ready for a feast or a wedding. They replied that the caldron cooked for everybody, and that when they made a feast they killed a great ox. It took a hundred men to kill it, five hundred to bleed it, and a thousand to cleanse it. [67] But to-day they were only cooking for poor people; only half an elk, the ribs of an old boar, the lungs and liver of a bear, the suet of a young wolf, the hide of an old bear, and an egg from an eagle's nest. Old Sarvik [68] and the old mother were to dine from it; the cat and dog were to get their share, and the rest was to be divided among the cooks and workmen; but the old mother was going to bake cakes for the young ladies' dinner.

The Kalevide expressed his disgust at such cookery, but they told him it was good enough for witches and sorcerers, and he then asked them to show him the way to their master's house, as he wished to pay his respects to the family. They warned him that he might not escape easily; but as he persisted, they directed him to the cavern, which he immediately entered, while the demons laughed, saying that the bear had fallen into the trap and the lion [69] into the net, and that he was carrying his hide to market for nothing.

The cave was so dark and narrow that the hero soon found himself obliged to creep on all fours, and to grope his way. At last he perceived a faint light at a distance, and the cavern enlarged so much that he could now stand upright again.

Where the roof rose highest, a heavy lamp hung by chains from the ceiling, and beyond it were great folding-doors. On each side stood a jar, one filled with a liquid as white as milk, and the other with a liquid as black as pitch. Inside he could hear maidens spinning and singing, [70] lamenting the happiness of their former lives, and hoping that some deliverer might appear. Then he strove to force the door, but it resisted all his efforts, so he sang a song in his softest tones, telling how he had encountered four fair maidens gathering flowers in the woods. The maidens sang back that he had come at a good time, for all the family were out, and they directed him to dip his hands in the dark liquid, which would give him magic strength; but if he wished to moderate his strength, then to dip his hands in the white liquid, for the dark liquid would give him strength to dash everything to pieces.

The hero dipped his hands in the dark liquid, and felt his strength redoubled. He pushed against the door again, and the door and door-posts too came thundering to the ground. The maidens fled into the adjoining room, crying out to him not to approach them till he had dipped his hands in the white liquid, which would remove the enchantment. He laughed, and, notwithstanding their entreaties, followed them into the next room, where he saw a naked sword, a small willow wand, and a ragged old hat hanging on the wall. "Look," cried he joyfully, "this is the sword which I saw forged for me in my dream!"

"Beware," said one of the maidens, "do not touch that sword, for it belongs to Sarvik; but take the rod and the hat, for they are yours, and you can work any wonders with them. Swords you can only obtain from the smith himself."

But the Kalevide answered that he could have his will without the wishing-rod and cap, which were only fit for witches and wizards. So the maiden, who was anxious to convince him of the value of the treasures which he despised, took down the hat from its peg. It was made of the cuttings of finger-nails, [71] and she declared that there was not another like it in the world, for it could fulfil every desire of its possessor. So she put it on her head and said—

"Raise thee, raise thee, golden [72] maiden,

Blue-eyed maiden, raise thee, raise thee,

Like unto the son of Kalev,

Like unto thy friend in stature."

She began at once to grow taller, ell after ell, till she grew fully as tall as the son of Kalev himself.

Then the Kalevide took the hat from her head and set it on his own, wishing to become as small as she had been. His stature immediately sank, ell after ell, till he was reduced to the size of an ordinary man. [73] The young giantess took back the hat, and wished to resume her former stature, which accordingly befell.

The Kalevide then said to the maiden that he would willingly remain a little boy that day for her sake, but he was now anxious to keep the hat, that he might at once resume his own stature and strength in case of any sudden and unexpected danger. They sang and danced and sported to their heart's content, and the maiden called her second sister, whose duty it was to polish the gold, silver, and copper ware; and her third sister, who tended the geese on the common; and the sisters locked and bolted the kitchen door, for fear the old woman should hear the noise and come to disturb their merriment.

The maidens were delighted, for though the Kalevide declared that he could not think of marrying a wife himself, he would deliver them from Hades next day, and would marry one to the son of Alev, one to the son of Sulev, and one to the cup-bearer. [74] So they played all sorts of games; the falcon-game, in which the hero was the falcon, and they were the birds; kiss-in-the-ring, blind man's buff, &c. But whatever they played at, the hero always got the best of the game. When they were tired of this amusement, they put out all the lights.

CANTO XIV

THE PALACE OF SARVIK

The sisters were sorry to see the dawn of day, though they were no longer obliged to spin and weave, for the old woman was locked up in the kitchen, and could not interfere with them. That day they amused themselves by showing their guest all over the house, and all the treasure-chambers, but they blushed and dropped their eyes whenever he looked at themselves.

Presently they passed through a stone door into a stone gallery, likewise paved with stone, and after passing through it for some little distance, arrived at a room in which the walls and furniture were wholly of iron. "This," said the eldest sister, "is the room of old Sarvik, where his men-servants assemble and work or amuse themselves, and where they are sometimes tortured in all sorts of ways."

They left this room through an iron archway which opened into a gallery of iron, which they followed for some distance till they reached a second room, entirely of copper, and with copper furniture. "This," said the eldest sister again, "is old Sarvik's room, where the maids assemble to work or amuse themselves, and where, too, they are punished and tormented."

From this room they passed through a copper archway into a copper gallery, which led them presently to a third room of silver, with silver furniture and fittings, and the chests in the corners were filled with silver coins. Then said the second sister, "This is old Sarvik's room, where he spends most of his time, and where he sleeps and refreshes himself."

They passed from this room into a silver gallery, which led them into a room of gold, with gold fittings and furniture, and the chests in the corners were filled with gold coins. "This," said the second sister again, "is old Sarvik's room, where he feasts and amuses himself. I was busy yesterday for hours sweeping this room and polishing up all the gold."

From this room they went through a golden gallery to a fifth chamber, which was of silk, and everything in it was silk. The walls were hung with silken raiment, and the chests in the corners were filled with silken stuffs. "This," said the youngest sister, "is the maidens' room, where they deck themselves out in silk on gala days."

They passed through a silken gallery into a chamber of satin, of which she gave a similar explanation. From this they passed to a lace chamber, where the little girls decked themselves out.

The lace gallery from this room led them out into the enclosure, which was paved with silver coins instead of grass.

Round the court stood seven storehouses, the first composed of a single block of granite, the second of plates of iron, the third of hens' eggs, the fourth of goose-eggs, the fifth of polished quartz, the sixth of the finest eagles' eggs, and the seventh of eggs of the Siuru. [75]

The barns were filled respectively with rye, barley, oats, wheat, maize, vegetables, and the last with lumps of lard and tallow.

At the back of the enclosure stood cattle-stalls, constructed of all sorts of bones.

The Kalevide did not care to look at these things long, but asked the sisters to tell him all they could about Sarvik.

"We can't tell you anything about his birth and parentage," answered the eldest sister. "We don't know if a bear was his father and a wolf his mother, or whether a mare suckled him and a goat rocked him in the cradle.

"He has large estates, which occupy much of his time, and he makes long journeys secretly in an incredibly short time; but no one has seen or heard which way he goes or what places he visits. Everybody can see him going out and coming in, but nothing further is known about his movements. It is said that there is a vast space in the centre of the earth where he rules over seven worlds; seven islands, very thickly populated with the souls of the departed, where they live in large villages, and are subject to old Sarvik, as the wisdom of Taara has decreed from the beginning of the world.

"Sarvik rules his subjects with great severity; but once a year, on All Souls' Day, they are permitted to revisit their homes, to see and salute their friends and relatives. They rush up in shoals, on these occasions, to the places which they once inhabited in joy or grief; but as soon as their time is over they are compelled to return, each to his own dwelling."

The second sister added, "Old Sarvik selects his workmen and maids from this kingdom, and they are forced to follow him, and perform hard tasks for him in the iron and copper chambers; and if they fail in anything, they are beaten with bars of iron and rods of copper.

"This is Sarvik's abode, where he lives with his wife, and rests and refreshes himself, and sleeps on soft pillows, when he is tired with long journeys and knocking about. Then the old woman heats the bath for him, and whisks his back and shoulders with the bath-whisk. [76]

"Sometimes he makes a great feast for his friends and relatives, when they shout and drink beer till they are tipsy. His brother-in-law is Tühi, [77] his mother is the bitch of Põrgu, and his grandmother is the white mare." [78]

"We expect him back this evening from the upper world, for he does not like to stay where the sun shines by day and the moon and stars by night. But when he has anything to do in the under world, he stays away from home for days and weeks together."

The third sister added, "Noble scion of the Kalevides, if Sarvik found you among us here unawares, it would surely be your death, for no one who passes the threshold of his abode ever sees the sun again. We, poor creatures, were carried away as children from a country a thousand versts distant, and have had to do the hardest work early and late. But Taara mercifully decreed that we should always retain our youth as long as we retained our innocence."

"But what avails it," interrupted the eldest sister, "when we are cut off from all pleasure and happiness?"

Then the son of Kalev soothed and comforted them, assuring them that he was strong enough to rescue them. He would fight Sarvik himself, and overcome the old woman too. The eldest sister answered that if he really wished to fight with Sarvik, he must make use of the rod and the hat; for strength and bravery would avail nothing against Sarvik, who had thousands of allies at his beck and call, and was lord of the winds and of all kinds of magic spells.

But the Kalevide only laughed, and declared that he had fought with a whole host of demons in Finland. Then the second sister implored him to escape while there was yet time, and to wish himself away with the wishing-hat; for as soon as Sarvik returned, all the doors would fly back to their places behind him, and escape would become impossible. The hero laughed again, proud of his strength, and the sisters, greatly distressed, consulted how they could help him in spite of himself, by some artifice.

Two glasses stood by Sarvik's bed, half filled with a magic liquor that looked like beer. They looked just alike, but the liquor on the right hand gave the strength of ten oxen, while that on the left produced corresponding weakness. The eldest sister hastened to change these glasses, while the second secured the wishing-rod.

As they returned, they heard the heavy footsteps of Sarvik approaching, and the youngest sister again implored the hero to fly before it was too late. Sarvik approached with a noise like hundreds of cavalry prancing over a bridge, or heavy iron waggons thundering along a copper roadway. The earth quaked and the cavern shook under his steps, but the hero stood at the entrance:

Like the oak-tree in the tempest,

Or the red glow 'mid the cloudlets,

Or the rock amid a hailstorm,

Or a tower in windy weather.

Presently Sarvik dashed open the last door with a blow of his fist, and stopped, confronting the intruder. The sisters shrank back pale and trembling, but the Kalevide stood beside them, with the hat in his hand, and apparently no taller than themselves. Sarvik asked who he was, and how he came to throw himself into the trap; but the hero at once challenged him to wrestle, and he accepted the challenge. Then Sarvik advanced to the bed, not knowing that the glasses had been changed, and drained the water of weakness to the very bottom. Meantime the Kalevide concealed the magic hat in his bosom, so that he could at once resume his former strength and stature in case of need.

The combatants then went to the enclosure to wrestle, but Sarvik sent the eldest sister to the iron room to fetch a double chain with which the victor might bind his conquered foe. Meantime the wrestling-place was marked off with posts, so that all might be fair.

Now they rushed upon each other, and struggled together like waves in a tempest or roofs in a storm. The whole underground kingdom trembled, the palace walls cracked and their foundations heaved, the arches bowed and the roof began to totter. The contest remained long undecided, but when they paused to rest, the Kalevide drew out the hat, and wished to resume his former size and strength. He grew up at once, as strong as an oak-tree and as tall as a pine. He grasped Sarvik by the hair, raised him up ten fathoms, and then rammed him into the ground like a pointed stake, first to the calves, then to the knees, and then to the loins, so that he could not move. He then grasped the chain to bind him, but suddenly Sarvik grew smaller and smaller, and finally sank into the ground out of sight, like a stone in a swamp.

The Kalevide shouted after him, upbraiding him for a coward, and threatened to follow him up and fetter him some other day; but his present care was to release the sisters from their long captivity. So he seized and girded on the sword, took a load of old treasures, and many bags full of gold coins, and barrels full of silver money. All this he took on his shoulders and mounted the three sisters on the top. Then he put on the hat, and cried out, "Hat, carry us quickly to the entrance gate, where I left the planks." He found himself there at once, but the cooks and the kettle had disappeared, and nothing was left behind but the ashes of the fire, in which a few dying embers still remained. These the hero fanned into a flame, into which he contemptuously tossed the hat, which was immediately consumed.

The sisters began to cry, and reproached him with having destroyed a hat which had not its equal on earth or in Põrgu, and said that all hope was now at an end. But the hero comforted them, telling them that it was no time for lamentation, for the summer was at its loveliest, and they should soon find themselves in full possession of all the pleasures of life, from which they had been so long debarred. So he took the planks on his back, piled all his booty upon them, and then invited the sisters to take their place again on the top of all. Before their departure, the sisters had also provided themselves with good store of rich clothing from the silk and satin chambers, while the youngest had secured the wishing-rod in case of need.

Notwithstanding his load, the Kalevide ran on as if his feet were burning, while the sisters jested and laughed and sang.

CANTO XV

THE MARRIAGE OF THE SISTERS

The Kalevide had not gone far on his homeward journey when he found that Tühi himself was pursuing him with a band of his followers. Then the youngest sister took the wishing-rod, and called upon it to flood the whole country, a bridge rising before them for the hero, while water flowed behind between him and his enemies. The demons stopped in confusion, and Tühi shouted to the Kalevide to ask if he was carrying off his adopted daughters? "It looks like it," answered the hero. [79] Then Tühi asked again, "Dear brother, did you wrestle with my good brother-in-law in his own enclosure, and then drive him into the ground like a post?" "Likely enough," retorted the hero; "but it's not my fault if his bones are still sound." Then the demon asked again, "My dear brother, son of Kalev, did you lock up our old mother in the kitchen just like a mouse in a trap, while she was baking cakes?" "O yes," said the hero; "and I suppose she roared, and made up a bed among the boxes of peas, and for aught I know she may be sleeping there still, unless a flea has woke her up." "Have you stolen Sarvik's good sword?" asked Tühi again. "Perhaps I may have taken the weapon too, dear brother," answered the hero. "Who can separate a man and his sword? One is worth nothing without the other." Then Tühi asked if he had taken the hat. "I think so," said the hero; "but Sarvik will never put it on his head again, for I threw it into the fire and burned it to ashes, which have blown away in the wind." Tühi then asked if he had plundered his brother's treasures. "Yes, my dear sir," answered the hero; "I took a little gold and silver, but not much. Ten horses could drag such a load, and twenty oxen easily; but you may depend upon it I didn't carry away any copper." Tühi's next question was whether he had stolen the bridge-builder, the wishing-rod. The hero replied, "I suppose some brown-eyed maiden stole it, for no stronger person would have troubled about such a thing." Tühi next inquired how he had treated the maidens; and to this the hero replied that he'd tell him another time. "Won't you come back again, dear brother, and pay your debts?" asked Tühi at last. "Who knows, dear brother?" said the hero; "if I ever find myself short of money, I may perchance come back to fetch some more gold and silver, and repay my old debts with new ones." And upon this Tühi and his seventy people decamped in the greatest haste, as if they had been on fire, or as if they were pursued by gadflies.

Strong as was the Kalevide, his back was weary and chafed with his heavy load, and he threw it off and lay down to rest; but while he slept he was in danger of being carried away by a sudden flood from the mountains, raised against him by a sorceress. [80] After stemming it with some trouble, on resuming his journey, he met a stranger who asked him what he was going to do with the planks. The stranger proved to be the son of Olev, the great master-builder, and to him was intrusted the task of building the cities and fortifications.

When the Kalevide learned that he had lost seven weeks in a magic sleep, he gave the three sisters to the charge of the son of Alev, who married the youngest. The son of Sulev married the eldest, but the second sister found no lover, and while the others were talking together of their wedded happiness she stole apart weeping; and at length she was carried away by a famous sorcerer, and her strong brothers-in-law went in search of her. On the third evening they came upon her track, when the sorcerer spread out a great lake to impede their passage. But the Alevide had brought with him the wishing-rod, which quickly provided them with a bridge. They rushed across, broke the locks, and burst open the doors, slew the sorcerer, released the captive, and then sent the red cock on the roof. [81]

Then the son of Olev took the second sister to wife; and thus all the three sisters whom the Kalevide had released from the regions of Sarvik were happily married, and many great tribes derived their origin from them.

CANTO XVI

THE VOYAGE OF THE KALEVIDE

The Kalevide now decided on a journey north, to the uttermost end of the world, where it touches the sky. He imagined that he could only reach this point by sea, and thought at first of travelling on the wings of an eagle. Meantime, a raven directed him, when he came to a broad expanse of blue water, to look for a place where rushes grew on the bank, and to stamp on the ground with his right foot, when the mouth of the earth and the strongly guarded doors would fly open, and he would reach the end of the world.

Then the Kalevide reflected how he had waded through every lake and sea, and had found none too deep for him except Lake Ilma. He then thought he would visit Finland, Norway, and the islands, where he expected to find old friends to direct him on his journey. So he directed Olev to fell the great oak-tree which their father and mother had planted, and which neither sun, moon, stars, nor rain, could penetrate, [82] and to make the strongest sailing vessels for exploring voyages from the trunk, warships from the crown, merchantmen from the large branches, slave-ships from the smaller ones, children's boats from the splinters, and maiden's boats from the chips. He ordered the remainder to be used for building towns, fortresses, and houses for the people in various parts of the country.

Olev replied, "I know what to do, dear brother, if we can find a strong man in the country able to fell the oak-tree." The raven told them to send out to seek for such a man, and they did so; whereupon the wise men of Norway and Finland assembled to give them advice. But they told the Kalevide that it was no use building a wooden ship to sail to the world's end, for the spirits of the Northern Lights would set it in flames. He must build a strong vessel of iron and copper and tin.

The Kalevide then constructed a vessel, not of iron and copper, but of silver. The whole of the ship—planking, deck, masts, and chains—was of silver, and he named the vessel Lennuk. [83] For himself he provided golden armour, silver for the nobles, iron for the crew, copper for the old men, and steel for the wise men.

The Kalevide selected experienced sailors and many wise men to accompany him, and they set sail joyfully towards Finland; but soon turned, and directed their course to the far north, in the direction of the Great Bear.

To the north they sailed under the guidance of a wise helmsman who knew all languages and the speech of birds and beasts. But the Finnish sorcerers raised storms against the ship, and they were driven along for seven days and nights, till a coast rose before them which the helmsman declared was quite unknown to him. The son of Kalev then sprang into the sea, swam ashore, and towed the ship after him. [84] The birds sang to them that it was the poverty-stricken coast of Lapland. [85] They went to explore the country, but wandered a long way without meeting with any inhabitants. At last they found a solitary cottage, where a maiden sat on the grass plot before the door spinning. And she sang how a milkmaid once found a cock and a hen. The cock flew away, but she caught the hen, and brought it home, where it grew up into a proud princess who had many lovers, among whom were the sun and—"The Kalevide," shouted he; and the maiden screamed and fled into the house. Then her father came to the door, and the Kalevide saluted him courteously, and asked him the way to the world's end. The wise man answered that it was a vain quest. The sea had no end, and those who had formerly attempted this quest had found their deaths on the Fire Island. The raven had only directed them on the road to Põrgu, but if they wished to return home, he would be pleased to guide them.

The Kalevide answered that he needed no pilot to show him the way home, but would be glad if the Lapp could pilot him to the door at the World's End. The Lapp consented, but bargained for what was chained to the wall at home, which the hero readily promised.

So Varrak the Laplander took the helm and steered the vessel due north for many days and nights. The first danger they encountered was a great whirlpool, [86] which threatened to engulf the ship. Then Varrak threw a small barrel overboard, wrapped in red cloths and ornamented with red streamers. This bait was swallowed by a whale, which took to flight, and towed the ship to a place of safety.

Again they sailed on for a long distance, till they came in sight of the Island of Fire, [87] where huge pillars of flame were towering up, and vast clouds of smoke filled the air. The Kalevide wished to visit the island, but Varrak warned him of the danger, and at length the Sulevide volunteered to land alone. So Varrak ran the ship ashore at a spot where one mountain was casting up flames, a second smoke, and a third boiling water, while the burning lava ran down into the valley.

The son of Sulev wandered on amid ashes and snowfields, amid a rain of red-hot stones, till he reached the mouth of the volcano, when his coat caught fire and his hair and eyebrows were singed, and he returned scorched to the ship. The Kalevide asked if he had seen anything of the cupbearer, who had followed him; but he had not. Then a white bird perched on the ship, and the wise Finn, who knew the language of animals, asked for tidings of the boy. But the bird answered that he had wandered away to a beautiful country which lay behind the snow-mountains, where he was enjoying himself in the company of the water-nymphs. He would return no more; let the ship proceed on her course. [88]

Next they reached a country where the birds all fed on gold and silver and copper, and where the herbage grew as high as the pine-trees. The Kalevide sent some of the crew ashore, under the guidance of the magician, to view the country, while he and the Sulevide lay down on deck to sleep in the sun, leaving the Alevide to keep watch.

The ship's company, headed by the magician, wandered into the country, and, when night came, lay down to rest under a bush. Next morning the little daughter of a giant [89] found them asleep, and wondering what they were, put them all into her apron, and carried them home to her father, and scattered them before him, saying:

"Look at these, O dearest father,

I have brought them here to play with,

For I found them in the cabbage,

Where the six like fleas were lying,

Stiffened in the chilly dewdrops,

Sleeping 'neath a head of cabbage."

The giant [90] wished to test the wisdom of the strangers, so he inquired, "What walks along the grass, steps on the edge of the fence, and walks along the sides of the reeds?" "The bee," replied the magician. [91] "What drinks from the brooks and wells, and from the stones on the bank?" "The rainbow." "What comes hissing from the meadow, and rushing from the blue forest?" "The rain." The giant was pleased with the answers to his riddles, and told his daughter to carry the men back to where she had found them, but the wise man asked her to take them to the ship for fun. The maiden willingly obeyed; she leaned over the ship like a vast cloud, shook the men out of her apron on deck, and then blew the ship four miles out to sea, for which the Kalevide shouted back his thanks to her.

Now they sailed farther north, and the cold became intense, while the spirits of the Northern Lights began their combats in the air with silver spears and golden shields. The sailors were frightened, but the Kalevide was pleased that they should now be able to direct their course when they had left the sun and moon behind them.

Next they reached an unknown shore, where the inhabitants were half men and half dogs, and had long dog's tails. [92] They were armed with great clubs, and the Kalevide sprang ashore to fight. A horse which he mounted soon fell dead under him, but he tore up an oak by the roots and began to lay the country waste. The wisest man of the country expostulated with him, and he repented of his violence, and prayed to Ukko to send fish to the country to replace the good ground which he had destroyed in his fury. Peace was thus concluded; and the wise man told the Kalevide that the raven had sent him on an idle quest to the gates of Põrgu. The Kalevide then decided to return home, and they directed the ship towards Lalli in the bay of Lindanisa, where Olev was building a city.

CANTO XVII

THE HEROES AND THE DWARF

Olev had now built a magnificent city, fortified with towers and ditches, around the burial-mound of Kalev. Large numbers of people flocked to it, and the Kalevide named it Lindanisa, in memory of his mother. [93] Other fortified cities were founded by the Alevide and the Sulevide.

But news came that hostile troops were landing on the coast, and the Kalevide mounted his war-horse. The king wore a golden helmet, gold spurs, and a silver belt, and carried a shield of gold, and the steed was all caparisoned with gold and silver and pearls, while the maidens of the country looked on with admiration.

The Kalevide and his three friends fought a pitched battle with the countless forces of the enemy on the plains of Esthonia. Their heads fell before him like autumn leaves, and their scattered limbs were strewn about in heaps like straw or rushes. His horse waded in blood and bones to the belly; for the Kalevide slaughtered his enemies by tens of thousands, and would have utterly annihilated them, but, as he was pursuing the fugitives over hill and dale, his horse lost his footing in a bog, and was engulfed in the morass.

As the Kalevide was unable to continue the pursuit after the loss of his horse, he recalled his troops and divided the booty. Then he sent his soldiers to carry news of the victory to the towns and villages throughout the country, and he and his three friends set out on a journey across the plains and swamps, and through primeval forests, making a pathway for others as they advanced. At length they came to a place where smoke and flames were shooting up into the air, and when they reached the spot they found an old woman sitting at the mouth of a cave and stirring the fire under a pot. The Alevide asked what she was cooking, and she answered, "Cabbage for my sons and for myself." Then the son of Sulev said they were hungry travellers, and asked her to give them some, and to take a rest while they finished the cookery. The old woman consented, but warned them, if a strange youth asked to be allowed to taste the broth, to take good care that he did not empty the pot and leave them nothing. Three of the heroes at once volunteered to take turns to watch the pot, but the Kalevide said nothing. Then the old woman crept into the bushes, and hid herself in a wolf's den.

The Alevide took the first watch, and his companions lay down by the fire to sleep. He had not been long sitting there, and throwing fresh faggots on the fire, when one of the little dwarf race stole up stealthily and timidly through the long grass. He was about three spans high, and had a gold bell [94] hanging to his neck. He had small horns behind the ears, and a goat's beard under his chin. He asked humbly to be allowed to taste the soup, and the hero gave him leave, but warned him to take care not to drown himself in it.

The dwarf replied that he would like to taste the soup without a spoon, and jumped on the edge of the pot; but he grew up in an instant to the height of a pine-tree, and then to the clouds, rising to the height of seventy fathoms and more. Then he vanished like a mist, and the Alevide found the pot as empty as if the contents had been scraped out. [95] So he refilled the pot with water, put in some fresh cabbage, and roused the Olevide, but said nothing of what had happened. Then he lay down and went to sleep, leaving his companion on guard. But presently the dwarf reappeared, and neither the Olevide nor the Sulevide, who took the third watch, fared any better than their companion.

The watch now fell to the Kalevide, but he would not allow the dwarf to taste the soup until he gave him his gold bell as a pledge of good faith. As soon as he had received it, he playfully gave the dwarf a fillip on the forehead, when there was a tremendous crash of thunder, and the dwarf sank into the earth and disappeared from the sight of the hero. The other heroes and the old woman then assembled round the fire to hear what had happened. They sat down to their supper, after which the Kalevide advised his companions to lie down and rest for the remainder of the night, and to return home to their wives and children in the morning. During the night the daughters of the Meadow Queen danced and sported, and sang to the Kalevide of his approaching adventures and journey.

CANTO XVIII

THE KALEVIDE'S JOURNEY TO PÕRGU

Next morning the Kalevide rose at daybreak and looked about him. Where the dwarf had vanished in blue smoke, he now beheld a sheet of blue water with rushes on the bank, and knew that he had unexpectedly chanced upon the entrance to Põrgu. His wearied comrades were still sleeping, and, without disturbing them, he stamped with his right foot, and the hidden strongly-guarded doors of Hades flew open.

The hero gazed down into the abyss, but clouds of smoke and hot steam rolled up, and made his eyes smart, and he hesitated a moment, when a raven called to him from the summit of a pine-tree to sound the bell. Instantly the clouds of smoke disappeared, and he set out on the downward path. As he proceeded, he found himself in thick darkness, without a ray of light to guide him, and he was forced to grope his way, when the voice of a mouse directed him to sound the bell again. The path grew dimly light, and the Kalevide proceeded, but soon found his way so much impeded by nets and snares, which multiplied faster than he could destroy them, that he was unable to advance, and his strength began to fail him. This time it was a toad who advised him to sound the bell, when all the magic snares vanished, and he hurried on till he reached the edge of a rivulet about two spans broad. Every time he attempted to cross, his foot sank in the mud in the middle, and no matter how often he renewed his efforts, he could not reach the opposite shore. While the Kalevide was lamenting that he found less difficulty in crossing Lake Peipus with a heavy load of timber on his back, he heard a crayfish advising him to sound the bell, when the brook instantly vanished.

There was nothing in these caverns to mark the difference between night and day, and the Kalevide did not know how long he had been struggling against the various difficulties of the road. He was now assailed by swarms of mosquitoes, which he thought to escape by hurrying through them and leaving them behind; but they grew thicker and thicker, till a cricket in the grass called to him to sound the bell. The mosquitoes vanished as if carried away by the wind, and the hero sat down to rest and refresh himself, and having at length learned wisdom from experience, tied the bell on his little finger, that he might have its constant aid in future. Then he advanced farther.

And now the hosts of hell, the servants of Sarvik, heard his heavy tread, and they sent out scouts, who fled back in consternation, reporting that the son of Kalev, the strongest of men, was advancing with hostile intentions. Then Sarvik commanded his forces to march against him.

The Kalevide had now reached a river of blazing pitch, crossed by an iron bridge. Here the hosts of hell determined to make a stand, and formed themselves into four detachments, one upon the bridge, one below, one on the bank, and one in the rear.

"What's this swarm of frogs?" cried the Kalevide, drawing his sword and rushing forward to the bridge. He was at once assailed with a shower of arrows, and was then attacked with spear and battleaxe; but he stood like a wall of iron, and scattered his enemies, though fresh hosts continually advanced against him. At length he fought his way through all the hostile troops, and Sarvik was in despair, and did his utmost to block the paths and to fortify himself against the imminent danger.

When the Kalevide reached the bridge, he rested for a moment to look round, and then casting the bodies of his enemies into the river as he advanced, his steps thundered across the bridge, and he soon reached the fortifications. Three strokes of his fist sufficed to burst in the gates, and he trod down all impediments and forced his way into the enclosure. When he came to the inner door, he beat and kicked it down, and it fell in fragments, door, door-posts, bolts, and bars, all battered to pieces. In the hall he found a shade resembling his mother Linda spinning. At her right hand was a cup of the water of strength, and at her left a cup of the water of weakness. Without speaking, she offered her son the cup with the water of strength, which he drank, and then lifting a huge rock broke his way into the inner hall, where Sarvik's old mother was sitting spinning. She knew, and tried to beg the bell, but the Kalevide put her off, and inquired if Sarvik was at home. She answered that he left home the day before yesterday, and would not return for two or three days; but if the hero liked to wait for him, he should be received as a guest; but first he must taste her mead. He knew that she would give him the water of weakness, and declined, but looked about till he saw a secret door in a recess in the wall, and was about to break it open, when it flew open of itself with a tremendous noise, and a host of armed warriors rushed out. He repulsed them all, and then Sarvik himself cried out to him, reproaching him with all the wrongs he had suffered at his hands, and the numerous thefts he had committed. In reply the Kalevide reproached Sarvik with his own tricks; but nevertheless he sheathed his sword and put the bell in his pocket.

Then Sarvik came forth from his hiding-place pale and trembling, and wishing to recover himself a little by a potion, mistook the cups in his confusion, and drank the water of weakness, while the Kalevide took another draught of the water of strength.

CANTO XIX

THE LAST FEAST OF THE HEROES

After this the Kalevide and Sarvik engaged in a terrific wrestling-match, which lasted for seven days and nights, with varying success. At length the shade of Linda, who was looking on, took her distaff, swung it ten times round her head, and dashed it to the ground. The hint was not lost on her son. He seized Sarvik by the garters, whirled him ten times round, and then hurled him down, set his knee on his chest, and seized his throat and tried to strangle him. Then he took his belt, bound Sarvik firmly, and dragged him to the iron chamber, where he bound him hand and foot with chains. A third chain he fastened round his neck, and a fourth round his body, and drove the ends into the walls of rock. He rolled a great stone, as large as a house, against the door, and fixed the chains to this also, so that Sarvik could hardly move.

The Kalevide washed the traces of the struggle away, and Sarvik tried to obtain some concessions from him, but failing this he began to curse and swear. The Kalevide then went to pack up a store of treasures, but was warned by a mouse not to overload himself. So he contented himself with taking two sacks on each shoulder, and then set out on his homeward journey, and the iron bridge thundered beneath his footsteps, while Sarvik shouted curses after him.

At last the Kalevide struggled up to daylight, and sank down exhausted by the side of the son of Alev, who had been waiting anxiously for his friend, and had heard faint sounds of conflict far below. When his friend had fetched him some water, and he had recovered a little from his fatigue, he asked how long he had been absent, and learned that he had been away about three weeks. The Kalevide remarked that where he had been there was no means of distinguishing day and night or measuring time, and he then related his adventures.

The Alevide then slaughtered a great ox, a feat which no one else had been able to accomplish. The blood filled a hundred vats and the flesh a thousand barrels. They sat down to supper, and the Kalevide ate till he was ready to burst, and then laid down to sleep, while the son of Alev seated himself on the treasure-sacks. The Kalevide slept for two days and nights, and did not wake till the third morning was well advanced. While he slept, his snoring resounded for miles, and the great trees shook as if they were saplings. About noon on the third day they set out homeward. The son of Alev carried one sack of treasure, and the Kalevide the other three.

After the Kalevide's return from his journey, he resided at Lindanisa, occupying himself with schemes for the good of his people. Olev had built three more cities, in the north, west, and south of the country. His friends advised the Kalevide to seek a bride in Kungla, and he replied that they would first build a beautiful fortified city and rear a magnificent house, and then he would follow their advice.

One day the Kalevide sat at a feast with his friends, and a harper sang the adventures of Siuru, the blue bird, [96] the daughter of Taara.

The Kalevide invited his friends to drink, and sang a song relating how he had gone down to the beach where two trees, the apple of fortune and the oak of wisdom, grew in the sea. Here he found some girls who told him that his little brother had fallen into the water. He waded into the water to look for him, and saw a naked sword at the bottom, which he was just about to grasp, when his sister called from the shore to tell him that his father, mother, brothers, and sisters were all dead or dying. He hurried home, but it proved to be a hoax, for they were all alive and well.

The son of Sulev next sang a ditty relating an adventure with four coy maidens, and the drinking and mirth continued.

And now messengers arrived in great haste, announcing that hostile armies of Letts, Vends, and Poles had invaded the kingdom on all sides. But the Kalevide bade his comrades empty their cups, while he himself quietly gave general orders, and declared that to-morrow he would take the field in person. Then he sang a song about two lovers.

While the Kalevide was thus drinking and singing, Varrak the Laplander entered and embraced his knees. He called down blessings from Ukko on the hero, and then requested to receive the reward which had been promised him, as he intended to set sail for home on the morrow. The Kalevide asked him what he wished for; and he answered that he had found a chained book in an iron cover, which he wished to possess.

The Kalevide could not read the book, which nevertheless contained all the priceless wisdom which his father had recorded; and he willingly gave it to Varrak, notwithstanding the loud protests of the sons of Sulev and Olev. The book was fastened with three chains and three locks, and the keys could not be found. Varrak knew very well where they were, but he kept his knowledge to himself. So the Kalevide ordered the wall to be broken down to release the book, which was then laid on a waggon, and dragged by a yoke of oxen to the boat, which Varrak had already loaded with bags of gold. [97]

Meantime a troop of fugitives came flying to the city, bringing word that the war was close at hand, and that the axes of the youths were useless against the swords of the mail-clad warriors. [98] The Kalevide ordered the weary men to be fed and comfortably housed, and while they slept he repaired to his father's grave. But there was no voice nor counsel; there was no sound but the sighing of the wind and the moaning of the distant sea, and the clouds shed sad tears. The hero returned home sorrowful and uneasy.

CANTO XX

ARMAGEDDON

The news of the invasion had brought the feast to a sudden end, and the Kalevide consulted with his friends, and proposed to bury his treasure, thinking it might otherwise be insecure. So at dead of night the Kalevide, Alevide, and Sulevide dug a deep pit in a secret place. Then the Kalevide solemnly delivered over the treasure to Taara's protection, and declared that no one should obtain it but the son of a pure mother, who should come to the spot on St. John's Eve, and should sacrifice three black animals without a white hair upon them—a black cock with a curled comb, a black dog or cat, and a mole. Then he murmured secret spells over the treasure; but the man is not yet born who shall raise it.

When the morning dawned, the son of Kalev took his spear and sword, mounted his war-horse, and ordered the Alevide to follow him as his shield-bearer. Then he blew his horn, and set his forces in battle array. The sound of the horn echoed through city and forest, and was heard in every province of Esthonia, [99] and the people flocked to the king at the summons. The women wept and lamented, but their husbands, sons, brothers, and lovers went forth to the war. The Kalevide assembled his army in the sacred oak-forest of Taara, and a bird advised him to sharpen his sword and spear before the fight. By the fifth evening the last stragglers had come in, and the Kalevide allowed his men two days' longer rest. On the third day thereafter the battle began in earnest, and the Kalevide fought against the mailed warriors for half a day, when his horse was killed under him.

Hundreds were slain on both sides, and at last the Sulevide fell severely wounded. The soothsayer was summoned hastily, and adjured the blood to cease flowing: [100]

Quickly came the man of wisdom,

Who should charm the blood from flowing

And should still the pain by magic.

"Flow thou not, O blood, like water;

Still thee, blood, of life the honey;

Wherefore thus thy source o'erflowing,

Breaking thus the bonds that hold thee?

Let the blood as stone be hardened,

Firm as oak-tree let it stiffen;

In the stone-like veins around it,

Let the blood be stanched, O Taara!"

But the blood continued to flow, and then the magician used stronger spells, pressed his fingers on the wound to stop the bleeding, and tied up the limb with red thread, afterwards applying healing herbs.

Meantime the Kalevide had routed the enemy and dispersed them over the plain in flight, the dead being piled up in heaps behind them. But the hero was weary and overcome with heat and thirst, and went to a lake, which he drained to the last drop, leaving only the mud at the bottom.

Three days were given to the burial of the dead and the care of the wounded, and then the Kalevide set out in pursuit of the enemy. Olev built a bridge over the Võhanda according to the Kalevide's directions, and presently the army fell in with a murderous host of Tartars, Poles, and Letts, who were ravaging the neighbourhood of Pleskau.

Another great battle was fought, and the Kale vide slaughtered his enemies till their bodies lay in heaps a fathom high about the field, and the blood was five spans deep. The battle lasted for seven days, and many notable chiefs were slain, among whom was the son of Sulev, who had been so severely wounded in a previous battle. The Tartars and Poles had now been slain or put to flight, and the Kalevide gathered together the remnants of his army to attack the Vends, and ordered the Alevide to break their centre.

The fight with the Vends lasted two days longer, and again vast numbers were slain on both sides. A great mound was raised on the battlefield over the grave of the Sulevide in memory of the fallen hero. The three remaining heroes, the Kalevide, the Alevide, and Olev, stood like towers against the attacks of the mailed warriors; but at last they were overcome by thirst, and went to a lake in a valley, with steep high banks, to drink. The Alevide, who was very weary, stooped down to drink, when his foot slipped, and he fell into the water, and was drowned before his friends could recover his body. In the bright sunshine his huge iron helmet and his three-edged sword may still be seen gleaming at the bottom of the water.

The Kalevide was so overcome with grief at this last misfortune that he abandoned his kingdom, abdicating in favour of Olev, and retired to the pine-forests on the banks of the river Koiva, where he built a cottage and thought to dwell in peace and retirement. Here he lived alone, supporting himself on fish and crayfish. One day a party of armed men found their way to his hermitage, and invited him to join company with them. He turned his back on them contemptuously, when he saw in the water the reflection of one of them advancing with his sword drawn to murder him. [101] He turned angrily on his foes with an indignant exclamation, and seizing one of them by the helmet, whirled him round, and the air sounded as if disturbed by the rush of the Northern eagle. Then he dashed him down so that he sank to his waist in the ground. He seized the second by the hand, and swung him round till the forest was shaken as if by a tempest, and him he sank to the cheeks in the ground. The third he seized in the same way, and drove him so far into the ground that nothing could be seen of him but the hole where he had disappeared.

Another time the Kalevide was troubled by a messenger sent by the merchants on the coast to invite him to visit them. After listening to his talk for some time, he told him to pull up the rod which he had baited for crayfish, and after he had eaten, they might discuss the matter further. The youth went down to the river bank, and found, to his amazement, that the rod was a tall fir-tree, which the Kalevide had torn up by the roots, but which the youth could not even move. Then the Kalevide lifted the rod with one hand, and showed the youth that it was baited with the whole carcass of a dead mare; and sent him about his business, telling him to report what he had seen.

These intrusions vexed the Kalevide, and he wandered away from his hermitage through the forests, and three days afterwards he reached Lake Peipus, without remembering that he had ever travelled the same way before. Singing gaily, he came to the brook Käpä, and waded in. The hero had laid an injunction on his lost sword which he had intended to apply to the sorcerer who had robbed him of it; but the understanding of the sword was confused by the curse which the Finnish smith had previously laid upon it, and it reflected that now was the time for vengeance. So without more ado the great sword raised itself, and cut off both the hero's legs at the knee. He cried out for help, and dragged himself with his hands to the shore, where he lay down bleeding, his legless body covering a whole acre of ground.

The cries of the dying Kalevide rose above the clouds and ascended to heaven. The heavenly powers assembled round the hero, and vainly tried to salve his wounds and soothe his pain. Presently he expired, and his soul, like a joyful bird, took its flight to the halls of Taara in heaven. There he sat in the firelight among the heroes of Taara, resting his cheek on his hand, and listening to the bards as they sang of his great deeds.

But the old father of the gods knew that so great a hero, who had conquered all his enemies in battle, and had bound even the prince of Põrgu in chains, could not remain idle in heaven. So he summoned all the gods in secret conclave to consider what work they should assign to the Kalevide, and the debate lasted for many days and nights. At last they determined that he should keep watch and ward at the gates of Põrgu, so that Sarvik should never be able to free himself from his bonds.

So the soul of the Kalevide flew down from heaven like a bird, and was bidden to reanimate his body; but the might of all the gods, and even the divine wisdom of Taara, could not put his legs on again. Then they mounted him on a white charger, [102] and sent him to the post which had been assigned to him at the gates of Põrgu.

When the Kalevide reached the rocky portal, a voice was heard from heaven, "Strike the rock with thy fist!" He did so, and clove open the rock, and his right hand was caught in the cleft. Here he sits now on his horse at the gates of Põrgu, watching the bonds of others while bound himself. The demons attempt unceasingly to soften their chains by heaping up charcoal faggots around them, but when the cock crows at dawn their fetters grow thicker again. From time to time, too, the Kalevide struggles to free his hand from the wall of rock, till the earth trembles and the sea foams; but the hand of Mana [103] holds him, that the warder shall never depart from his post. But one day a vast fire will break out on both sides of the rock and melt it, when the Kalevide will withdraw his hand, and return to earth to inaugurate a new day of prosperity for the Esthonians. [104]

END OF THE KALEVIPOEG.

PART II

Esthonian Folk-Tales

These are very numerous, and, while some are of course identical with well-known stories of world-wide distribution, others have a peculiarly original character of their own. We have divided them into sections, but this classification must not be taken as too stringent, for many tales would fall equally well under two or three of our separate headings. In so far as any foreign elements are visible, they are apparently Scandinavian or German. Finnish tales show more trace of Russian influence, but there is seldom any visible in Esthonian tales, and even in the Kalevipoeg there is no resemblance to the Russian hero-legends. It is, however, noteworthy that even in the most heathenish tales, the heroes usually have names of Christian origin; though not in the Kalevipoeg. It is possible that the Gospel of Nicodemus, which describes the descent into hell, may have suggested the name of Nicodemus for Slyboots.

SECTION I

TALES ILLUSTRATIVE OF THE "KALEVIPOEG"

The following stories are thoroughly Esthonian in character, and, with the exception of the first, mostly exhibit variants of the Kalevide's journeys to Põrgu.

That of "Slyboots" is also interesting from the resemblance of a portion of it to "Jack and the Beanstalk."

THE MILKY WAY.

( JANNSEN .)

Soon after the creation of the world, God created a fair maiden and gave into her charge all the birds beneath the heavens. This was Lindu, the lovely daughter of Uko, who knew the paths of all the birds of passage, whence they came in spring, and whither they went in autumn, and appointed to each his dwelling. She cared for the birds with a tender heart, like a mother for her children, and gave them her aid whenever it was possible; and like a flower in the morning sunlight under a thousand dewdrops, so brightly shone Lindu in her motherly care for the birds.

Therefore was it not surprising that all gazed upon her and loved her. Every one desired the maiden as a wife, and suitors came in crowds. The North Star drove up in a grand coach drawn by six brown horses, and brought ten presents. But Lindu gave him a sharp answer. "You must always remain at your post, and cannot stir from it," said she.

Then came the Moon in a silver coach drawn by ten brown horses, and he brought twenty presents. But Lindu refused the Moon too. "You are much too changeable," said she, "and yet you always run in your old path, and that won't suit me."

Scarcely had the Moon taken a sorrowful departure than the Sun drove up. He rode in a golden coach drawn by twenty gold-red horses, and brought thirty presents with him. But all his splendour and magnificence and rich presents went for nothing; for Lindu said, "I don't like you. You always run on the same course day by day, just like the Moon."

At length the Northern Light came from midnight in a diamond coach drawn by a thousand white horses. His arrival was so splendid that Lindu went to the door to meet him. His attendants carried a whole coach-load of gold and silver, pearls, and jewellery into her house. And behold, the bridegroom and his presents pleased Lindu so much that she accepted him at once, saying, "You don't always travel the same path, like the others. You set out when you will, and rest when it pleases you. Each time you appear in new splendour and magnificence, and each time you don a new robe, and each time you ride in a new coach with new horses. You are the fitting bridegroom, whom one can receive with joy."

Now they celebrated their betrothal with great splendour. But the Sun, Moon, and Pole Star looked on sadly, and envied the happiness of the Northern Light.

The Northern Light could not tarry long in the bride's house, for he was obliged to journey back towards midnight. But before his departure he promised soon to return for the wedding, and to carry the maiden to his home in the North. In the meantime she was to prepare her trousseau and get everything ready for the wedding.

Lindu now waited and made everything ready. One day followed another, but the bridegroom came not to hold a joyous wedding with his bride. The winter passed away, and the warm spring adorned the earth with new beauty, then came the summer; but Lindu waited in vain for her bridegroom; nothing was seen of him.

Then she began to lament bitterly, and sorrowed day and night. She sat in the meadow by the river in her bridal robes and white veil and the wreath on her head, and from her thousand tears sprang the little brooks in the valley. She did not heed the little birds who flew about her head and shoulders, and sought to soothe her with their soft blandishments, nor did she remember to direct their migrations to foreign parts, and to care for their nurture and food. So they wandered about and flew from place to place, not knowing what to do or where to remain.

At length the news of the maiden's distress and the needs of the birds came to the ears of Uko. Then he resolved in his heart to help them all, and ordered the winds to carry his daughter to him, away from the misery of the world. While Lindu was sitting on the ground weeping and lamenting, the winds sank down before her, and lifted her so gently that she herself perceived it not, and bore her away to heaven, where they set her down on the blue firmament.

There dwells Lindu still in a heavenly pavilion. Her white bridal veil spreads from one end of the heavens to the other, and he who lifts his eyes to the Milky Way beholds the maiden in her bridal robes. From thence she still directs the birds on their long migrations; from thence she still gazes towards midnight at the other end of the heavens, and waves her hand in greeting to the Northern Light. There she has forgotten her sorrow, and her former happy life reawakens in her heart. And when winter approaches, she sees with joy that the Northern Light visits her as a guest, and asks after his bride. Often he rises up to her, and, heart to heart, renews the bond of their love. But they may not hold their wedding. Uko has stationed the maiden in the heavens with her bridal robe and veil, and the bridegroom cannot carry away his love from her seat. Thus has Uko in his wisdom determined, and thus has the Milky Way arisen.

THE GRATEFUL PRINCE.

( KREUTZWALD .)

Once upon a time, the king of the Golden Land [105] lost his way in a forest, and, notwithstanding all his efforts, could not find his way out. Presently he encountered a stranger, who said to him, "What are you doing here, my friend, in this gloomy forest, where only wild beasts dwell?" The king replied, "I have lost my way, and am trying to find the road home." "If you will promise to give me the first living thing that meets you when you return to your palace, I will show you the right way," said the stranger. [106]

The king reflected awhile, and then answered, "Why should I run the risk of losing my good hunting-dog? I may perhaps succeed in finding my way home by myself." The stranger went away, but the king wandered about in the wood till his provisions were exhausted, while he was unable to discover the least trace of the right path. Then the stranger met him a second time, and said, "Promise me the first living thing that meets you on your return to your palace." But as the king was very obstinate, he refused to promise anything yet. He once more boldly explored the forest backwards and forwards, and at length sank down exhausted under a tree, and thought that his last hour had come. Then the stranger, who was none other than the Old Boy [107] himself, appeared to the king for the third time, and said, "Don't be a fool. How can you be so fond of your dog that you are unwilling to part with him to save your life? Only promise me what I require, and you will soon be relieved from your anxiety, and your life will be saved." "My life is worth more than a thousand dogs," answered the king. "The welfare of a whole country and people is at stake. Let it be so, I will grant your request, if you will only take me home." He had hardly uttered the words when he found himself at once on the borders of the wood, and could see his palace in the distance. He hurried thither, and the first thing which met him at the gate was the nurse with the royal infant, who stretched out his arms to his father. The king was horrified, and scolded the nurse, telling her to take the child away as quickly as possible. Directly afterwards came his faithful dog, and fawned upon his master, who repulsed his advances with a kick. Innocent dependants often suffer thus for the folly and ill-humour of their superiors.

As soon as the king's anger had cooled a little, he exchanged his child, a promising boy, for the daughter of a peasant, and thus the prince was reared up in the house of poor people, while the peasant's daughter slept in silken robes in the royal cradle. In a year's time, the Old Boy made his appearance to demand his due, and took the little girl with him, supposing her to be the king's child, for he knew nothing of the artifice by which the children had been changed. The king exulted at the success of his stratagem, and ordered a great feast. He loaded the parents of the stolen child with rich presents, that the prince might want for nothing in the cottage, but did not yet venture to reclaim his son, fearing lest the deception might be discovered. The peasant family were well satisfied with the arrangement, for they had one mouth less to feed, and plenty of food and money.

Meantime the prince grew up to boyhood, and spent a very pleasant life in the house of his foster-parents. But still he was not quite happy, for as soon as he learned how the stratagem had succeeded, he was much grieved that a poor innocent girl should have to suffer the consequences of his father's thoughtlessness in his place. He formed a fixed resolve either to release the poor girl, if this was possible, or to perish with her. He could not endure the thought of becoming king by the sacrifice of a maiden. [108] One day he secretly disguised himself as a peasant lad, took a bag of peas on his shoulder, and went to the wood where his father had lost his way eighteen years before.

Soon after entering the wood he began to cry out, "O what an unfortunate boy I am! how far I must have wandered from the path! Who will show me the way out of this wood, for there is no human soul to be seen far or near!" Presently a stranger with a long grey beard and a leather pouch at his girdle, like a Tartar, [109] made his appearance. He gave the youth a friendly greeting, adding, "I know this neighbourhood well, and can direct you anywhere you please, if you will promise me a good return."

"What can a poor lad like me promise you?" answered the artful prince. "I have nothing more than my young life, for even the coat on my body belongs to the master whom I must serve in exchange for food and clothing."

The stranger looked at the bag of peas on the lad's shoulder, and remarked, "You can't be quite destitute, for you carry a bag which seems to be very heavy."

"There are peas in the bag," said the prince. "My old aunt died last night, and has left me so much as this, that I may be able to set boiled peas before the watchers of the dead [110] as is the custom in this country. I have begged the peas from my host in the name of God, and was going away with them, when I struck into a forest path as a short cut, and it has led me astray, as you see."

"Then I conclude, from what you say, that you are an orphan," observed the stranger with a grin. "If you will enter my service, I happen just to be in want of a handy workman for my small household, and I've taken a fancy to you."

"Why shouldn't I, if we can come to terms?" replied the prince. "I was born to servitude, and a stranger's bread is always bitter, so that it matters little to me what master I serve. But what will you promise me for a year's service?"

"Well," said the stranger, "you shall have fresh food every day, meat twice a week, and when you work out of doors, butter or herrings as a treat, a full suit of summer and winter clothing, besides two acres of land for your own use."

"That will suit me," said the crafty prince. "Let other people bury my aunt; I'll go with you."

The Old Boy seemed well pleased at having made such a good stroke of business, and spun round on one foot like a teetotum, hallooing so loud that the wood re-echoed. Then he started off on the road with his new servant, and enlivened the tedium of the way by a variety of jokes, without observing that his companion dropped a pea from his bag at every ten or fifteen paces. The travellers halted for the night in the forest under a large fir-tree, and continued their journey next morning. The sun was already high in the heavens when they reached a large stone. Here the old man stopped, looked sharply round on all sides, whistled loudly, and then stamped on the ground three times with his left foot. [111] Suddenly a secret door opened under the stone, and revealed a covered way like the entrance to a cavern. Then the old man seized the prince's arm, and said roughly, "Follow me!"

They were in utter darkness, but it seemed to the prince that the path led them deeper and deeper into the earth. After some time a glimmer of light again grew visible, but the light did not resemble that of either the sun or moon. The prince looked up in some alarm, but could see neither sun nor sky; only a mass of shining clouds floated over him, which seemed to canopy this new world, in which everything had a strange appearance. Land and water, trees and plants, animals and birds, all had a different aspect from what he had seen before. But what seemed strangest to him was the wonderful silence around, for there was not a voice or a rustle to be heard anywhere. All was as still as in the grave, and even the prince's own footsteps made no sound. Here and there a bird might be seen sitting on a bough with stretched-out neck and swelled throat, as if singing, but no sound was audible. The dogs opened their mouths to bark, and the bulls raised their heads to bellow, but neither bark nor bellow could be heard. The water flowed over the gravel without gushing, the wind waved the tops of the trees without rustling, and flies and beetles flew about without buzzing. The Old Boy did not speak a word, and when his companion tried to speak he felt his voice die away in his throat.

Nobody knows how long they travelled through this unearthly silent country. Terror seized on the heart of the prince, his hair stood on end like bristles, and he shivered with fear, when at length, to his great joy, the first sound fell on his straining ears, and seemed to make a real country of this shadowy land. It seemed to him that a great herd of horses was toiling through swampy ground. At last the old man opened his mouth, and said, licking his lips, "The soup kettle's boiling, and they are expecting us at home." They went on some distance farther, when the prince thought he heard the sound of a sawmill, in which at least two dozen saws seemed to be at work, but the host said, "My old grandmother is already fast asleep and snoring."

Presently they reached the top of a hill, and the prince could see the homestead of his new master at some distance, but there were so many buildings that it looked more like a village or an outlying suburb than the residence of a single owner. At length they arrived, and found an empty dog-kennel at the gate. "Creep in there," said the master, "and lie quiet till I have spoken to my grandmother about you. She is very self-willed, like most old people, and can't bear a stranger in the house." The prince crept trembling into the dog-kennel, and began to repent the rashness that had brought him into such a scrape.

After a time the host came back, called the prince from his hiding-place, and said with a wry face, "Take good note of the arrangements of our household, and take care not to go against them, or you might fare very badly.

"Keep your eyes and ears both open,

But your mouth fast closed for ever,

And obey without a question:

Think whatever it may please you;

Never speak without permission."

When the prince crossed the threshold, his eyes fell upon a young girl of great beauty, with brown eyes and curly hair. He thought to himself, "If the old man has many such daughters as this, I should be glad to become his son-in-law. The maiden is just to my taste." The fair maiden laid the table without saying a word, set the food upon it, and then modestly took her place by the hearth, as if she had not observed the stranger. She took out needles and worsted, and began to knit a stocking. The master sat down alone at the table, and did not ask either the man or maid to join him, nor was anything to be seen of the old grandmother. The Old Boy's appetite was immeasurable, and in a very short time he had made a clean sweep of everything on the table, though it would have been plenty for at least a dozen people. When at last he allowed his jaws to rest, he said to the maiden, "Scrape out what is left at the bottom of the pot and kettle, and content yourselves with the fragments, but throw the bones to the dog."

The prince's countenance fell at the idea of this meal from the scrapings of the kettle, which he was to share with the pretty girl and the dog. But he soon recovered his spirits when he found a very nice meal placed on the table from these fragments. During supper he cast many stolen glances at the maiden, and would have given a great deal if he could have ventured to speak to her. But whenever he was on the point of speaking, he met the imploring glance of the maiden, which seemed to say, "Silence!" So the young man allowed his eyes to speak, and gave expression to this dumb language by his good appetite, for the maiden had prepared the supper, and it must be pleasant to her to see that the guest appreciated her cookery. Meantime the old man had lain down on the stove-bench, and made the walls re-echo with his snoring.

After supper he roused himself, and said to the prince, "You may rest for two days after your long journey, and look round the house. But come to me to-morrow evening and I will arrange your work for next day, for my household must always set about their work before I get up myself. The girl will show you your lodging." The prince made an effort to speak, but the old man came down on him like a thunderbolt, and screamed out, "You dog of a servant! If you break the rules of the house, you'll find yourself a head shorter without more ado. Hold your jaw, and off to bed with you!"

The maiden beckoned him to follow, unlocked a door and signed to him to enter. The prince thought he saw a tear glisten in her eye, and would have been only too glad to loiter on the threshold, but he was too much afraid of the old man. "It's impossible that this beautiful girl can be his daughter," thought he, "for she has a kind heart. She must be the poor girl who was brought here in my place, and for whose sake I undertook this foolhardy enterprise." He did not fall asleep for a long time, and even then his uneasy dreams gave him no rest. He dreamed of all sorts of unknown dangers which threatened him, and it was always the form of the fair girl that came to his aid.

When he awoke next morning, his first thought was to do his best to ingratiate himself with the maiden. He found the industrious girl already at work, and helped her to draw water from the well and carry it into the house, chopped wood, kept up the fire under the pots, and helped her in all her other work. In the afternoon he went out to make himself better acquainted with his new abode, and was much surprised that he could find no trace of the old grandmother. He saw a white mare in the stable, and a black cow with a white-headed calf in the enclosure, and in other locked outhouses he thought he heard ducks, geese, fowls, &c. Breakfast and dinner were just as good as last night's supper, and he would have been very well content with his position, but that it was so very hard to hold his tongue with the maiden opposite him. On the evening of the second day he went to the master to receive his instructions for next day's work.

The old man said, "I'll give you an easy job for to-morrow. Take the scythe, and mow as much grass as the white mare needs for her day's pro vender, and clean out the stable. But if I should come and find the manger empty or any litter on the floor, it will go badly enough with you. Take good heed!"

The prince was well pleased, for he thought, "I shall soon be able to manage this piece of work, for although I have never handled either plough or scythe before, I have often seen how easily the country-people manage these tools, and I am quite strong enough." But when he was about to go to bed, the maiden crept in gently, and asked in a low voice, "What work has he given you?" "I've an easy task for to-morrow," answered the prince. "I have only to mow grass for the white mare, and to clean out the stable; that's all." "O poor fellow!" sighed the maiden, "how can you ever accomplish it? The white mare is the master's grandmother, and she is an insatiable creature, for whom twenty mowers could hardly provide the daily fodder, and another twenty would have to work from morning till night to clear the litter from the stable. How will you be able to manage both tasks alone? Take my advice, and follow it exactly. When you have thrown a few loads of grass to the mare, you must plait a strong rope of willow-twigs in her sight. She will ask you what this is for, and you must answer, 'To bind you up so tightly that you will not feel disposed to eat more than I give you, or to litter the stable after I have cleared it.'" As soon as the girl had finished speaking, she slid out of the room as gently as she had come, without giving the youth time to thank her. He repeated her instructions to himself several times, for fear of forgetting anything, and then went to sleep.

Early next morning he set to work. He plied the scythe lustily, and soon mowed down so much grass that he could rake several loads together. He took one load to the mare, but when he returned with the second he found with dismay that the manger was already empty, and that there was half a ton of litter on the floor. He saw now that he would have been lost without the maiden's good advice, and resolved to follow it at once. He began to plait the rope, when the mare turned her head and asked in astonishment, "My dear son, what do you want with this rope?" "O nothing at all," he answered; "I am only going to bind you up so tightly that you won't care to eat more than I choose to give you, or to drop more litter than I choose to carry away." The white mare looked at him, and sighed deeply once or twice, but it was clear that she understood him, for long after midday there was still fodder in the manger and the floor remained clean. Presently the master came to inspect the work, and when he found everything in good order he was much surprised, and asked, "Are you clever enough to do this yourself, or did any one give you good advice?" But the prince was on his guard, and answered at once, "I have no one to help me but my own poor head and a mighty God in heaven." The old man was silenced, and left the stable grumbling, but the prince was delighted that everything had succeeded so well.

In the evening the master said, "I have no particular work for you to-morrow, but as the maid has plenty to do in the house, you must milk the black cow. But take care not to leave a drop of milk in the udder. If I find that you have done so, it might cost you your life." As the prince went away, he thought, "If there is not some trick in this, I cannot find the work hard. Thank God, I have strong fingers, and will not leave a drop of milk behind." But when he was about to retire to rest, the maiden came to him again, and asked, "What work have you to do to-morrow?" "I've a whole holiday to-morrow," answered the prince. "All I have to do to-morrow is to milk the black cow, and not leave a drop of milk in the udder." "O you unfortunate fellow!" sighed she, "how will you ever accomplish it? Know, dear young stranger, that if you were to milk the black cow from morning till evening, the milk would continue to flow in one unbroken stream. I am convinced that the old man is bent on your ruin. But fear nothing, for as long as I am alive no harm shall happen to you, if you will remember my advice, and follow it exactly. When you go milking, take a pan full of hot coals, and a smith's tongs with you. When you reach the place, put the tongs in the fire, and blow the coals to a bright flame. If the black cow asks what this is for, answer her as I am about to whisper in your ear." Then the maiden crept out of the room on tiptoe as she had come, and the prince lay down to sleep.

The prince got up almost before dawn next day, and went to the cowhouse with the milk-pail in one hand, and a pan of live coals in the other. The black cow looked at his proceedings for a while in silence, and then asked, "What are you doing, my dear son?" "Nothing at all," he replied; "but some cows have a bad habit of keeping back milk in their udders after they are milked, and in such cases I find hot tongs useful to prevent the chance of any waste." The black cow sighed deeply and seemed scared. The prince then took the pail, milked the cow dry, and when he tried again after a while he found not a drop of milk in her udder. Some time after the master came into the cowhouse, and as he was also unable to draw a drop of milk, he asked angrily, "Are you so clever yourself, or did any one give you good advice?" But the prince answered as before, "I have no one to help me but my own poor head and a mighty God in heaven." The old man went off in great vexation.

When the prince went to the master in the evening, the latter said, "There is still a heap of hay in the field that I should like to have brought under cover during dry weather. Bring the hay home to-morrow, but take care not to leave a particle behind, or it might cost you your life." The prince left the room well pleased, thinking, "It's no great job to bring hay home. I have only to load it, and the mare must draw it. I won't spare the master's grandmother." In the evening the maiden crept to his side, and asked about his work for to-morrow. The prince said smiling, "I am learning all sorts of farmwork here. I have to bring home a heap of hay to-morrow, and only to take care not to leave a scrap behind. This is all my work for to-morrow." "O poor fellow!" sighed she, "how will you ever do it? If you were to set to work for a week, with the help of all the inhabitants of a large district, you could not remove this heap. Whatever you took away from the top would grow up again from the ground directly. Mark well what I say. You must get up to-morrow before daybreak, and lead the white mare from the stable, taking with you some strong cords. Then go to the haycock, fasten the cords round it, and then bind them to the mare. When this is done, climb on the haycock, and begin to count one, two, three, four, five, six, and so on. The mare will ask what you are counting, and you must answer her as I whisper." Then the maiden left the room, and the prince went to bed.

When he awoke next morning, the first thing he remembered was the maiden's good advice. So he took some strong ropes with him, led out the white mare, and rode on her back to the haycock, but found that the so-called haycock contained at least fifty loads. The prince did all that the maiden had told him, and when he was sitting on the heap, and had counted up to twenty, the white mare asked in surprise, "What are you counting, my dear son?" "Nothing at all," said he; "I was only amusing myself by counting up the packs of wolves [112] in the forest, but there are so many that I can't reckon them all up." He had hardly spoken when the white mare darted off like the wind, and the haycock was safely housed in a few moments. The master was not a little surprised, when he came out after breakfast, to find that the new labourer had already finished his day's work. He put him the same question as before, and received the same reply; and he went off shaking his head and cursing.

In the evening, the prince went as usual to inquire about his work, and the old man said, "To-morrow you must take the white-headed calf to pasture, but take care that he doesn't run away, or it might cost you your life." The prince thought, "There are many ten-year old farm-boys who have whole herds to manage, and surely I can't find it so very difficult to look after one calf." But when the maiden heard of it she said, "Know that this calf is so wild that he would run three times round the world in a day. [113] Take this silk thread, and bind one end to the left fore-leg of the calf, and the other to the little toe of your left foot, and then the calf will not be able to stir a step from your side, whether you are walking, standing, or lying down." Then she left him, and the prince lay down, but it vexed him to think that he had again forgotten to thank her for her good advice.

Next morning he followed the advice of the friendly maiden, and led the calf to the pasture by the silken thread. It remained by his side like a faithful dog, and in the evening he led it back to the stall, where the old man met him angrily, and, after the usual question and answer, went off in a fury, and the prince thought it must be the mention of the holy name which kept him under restraint.

Late in the evening the prince went to his master for instructions, when the old man gave him a bag of barley, saying, "I will give you a holiday to-morrow, and you may sleep as long as you like, but you must work hard to-night instead. Sow me this barley, which will spring up and ripen quickly; then you must cut it, thresh it, and winnow it, so that you can malt it and grind it. You must brew beer of this malt, and when I wake to-morrow morning, you must bring me a jug of fresh beer for my morning drink. Take care to follow my instructions exactly, or it might easily cost you your life."

This time the prince was quite confounded, and on leaving the room, he stood outside weeping bitterly, and said to himself, "This is my last night, for no mortal can do this work, and the clever maiden's aid will avail me no longer. O unhappy wretch that I am! why was I so thoughtless as to leave the king's palace, and thrust myself into this danger! I cannot even lament my unhappy lot to the stars in heaven, for here there are neither stars nor sky. But yet God reigns over all."

He was still standing with the bag of barley in his hand when the house-door opened and the kind maiden came out. She asked what troubled him so much, and he replied, "Alas! my last hour has come, and we must part for ever. I will tell you all before I die. I am the only son of a great king, from whom I should inherit a mighty empire; but now all hope and happiness are at an end." Then he told the maiden with tears of the task the old man had laid upon him; but it pained him to see that she did not seem to share his trouble. When he had finished his long story, she smiled and said, "My dear prince, you may sleep quietly to-night, and enjoy yourself all day to-morrow. Take my advice, and don't despise it because I am only a poor servant-girl. Take this little key, which unlocks the third hen-house, where the Old Boy keeps the spirits who serve him. [114] Throw the bag of barley into the house, and repeat word for word the commands that you have received from the master, and add, 'If you depart a hair's breadth from my instructions, you will all perish together; but if you want help, the door of the seventh pen will be open to-night, in which dwell the most powerful of the old man's spirits.'"

The prince carried out all her instructions, and then lay down to sleep. When he awoke in the morning and went to the beer tub, he found it full of beer violently working, with the foam flowing over the edge. He tasted the beer, filled a large jug with the foaming drink, and brought it to his master, who was just getting up. But instead of the thanks which he expected from him, the old man broke out in uncontrollable fury, "That's not from yourself. I see you have good friends and helpers. All right! we'll talk again this evening."

In the evening the old man said, "I have no work for you to-morrow, but you must come to my bedside to-morrow morning, and shake hands with me."

The prince was amused at the old man's queer whim, and laughed when he told the maiden. But when she heard it she became very serious, and said, "Now you must look to yourself, for the old man intends to eat you to-morrow morning, and there is only one way of escape. You must heat a shovel red-hot in the stove, [115] and offer it to him instead of your own hand." Then she hastened away, and the prince went to bed. Next morning he took good care to heat the shovel red-hot before the old man awoke. At last he heard him shouting, "What has become of you, you lazy fellow? Come and shake hands with me." But when the prince entered the room with the red-hot shovel in his hand, the old man cried out with a whining voice, "I am very ill to-day, and cannot take your hand. But come back this evening to receive my orders."

The prince loitered about all day, and went to the old man in the evening as usual to receive his commands for the morrow. He found him very friendly, and he said, "I am well pleased with you. Come to me to-morrow morning with the maiden, for I know that you have long been attached to each other, and I will give her to you as your bride."

The prince would have liked to dance and shout for joy, but by good luck he remembered the strict rules of the house, and kept silent. But when he spoke to his betrothed of his good fortune, and expected that she would receive the news with equal delight, he saw her turn as white as the wall with terror, and her tongue seemed to be paralysed. As soon as she recovered herself a little, she said, "The Old Boy has discovered that I have been your counsellor, and has resolved to destroy us both. We must fly this very night, or we are lost. Take an axe, and strike off the head of the white-headed calf with a heavy blow, and then split the skull in two with a second stroke. In the brain of the calf you will find a shining red reel, which you must bring me. I will arrange whatever else is needful." The prince thought, "I would rather kill an innocent calf than sacrifice both myself and this dear girl, and if our flight succeeds, I shall see my home once more. The peas I sowed must have sprung up by this time, so that we cannot miss our way."

He went into the stall, and found the cow and the calf lying asleep near together, and they slept so fast that they did not hear his approach. But when he struck off the calf's head, the cow groaned very loud, as if she had had a bad dream. He hastened to split the calf's skull with the second blow, and lo! the whole stall suddenly became as light as if it was day. The red reel fell out of the brain, and shone like a little sun. The prince wrapped it carefully in a cloth, and hid it in his bosom. It was fortunate that the cow did not wake, or she would have begun to roar so loud that she might easily have roused her master too.

The prince found the maiden waiting for him at the gate with a small bundle on her arm. "Where is the reel?" she whispered. "Here," replied the prince, and gave it to her. "Now we must hasten our flight," said she, and she unravelled a small part of the reel from the cloth that its shining light might illuminate the darkness of the way like a lantern. As the prince had expected, the peas had all sprung up, so that they could not miss the way. The maiden then told the prince that she had once overheard a conversation between the old man and his grandmother, and had learned that she was a princess whom the Old Boy had stolen from her parents by a trick. The prince knew the real state of the case better, but kept silence, rejoicing inwardly that he had succeeded in freeing the poor girl. The travellers must have gone a long way before the day began to break.

The Old Boy did not wake till late In the morning, and rubbed the sleep out of his eyes for a long time before he remembered that he was going to devour the couple. After waiting for them a good while he said to himself, "Perhaps they haven't quite finished their preparations for the wedding." But at last he got tired of waiting so long, and shouted out, "Ahoy, man and maid, what has become of you?" He repeated the cry several times, shouting and cursing, but neither man nor maid appeared. At last he scrambled out of bed in a rage, and went in search of the defaulters. But he found the house empty, and discovered, too, that the beds had not been slept in. Then he rushed into the stall, and when he saw the calf slaughtered and the magic reel stolen, he comprehended all. He cursed till everything was black, and opened the third spirit-house, sending his messengers forth to seek the fugitives. "Bring me them just as you find them, for I must have them," said the Old Boy, and the spirits flew forth like the wind.

The fugitives were just crossing a great plain, when the maiden suddenly stopped and said, "All is not as it should be. The reel moves in my hand, and we are certainly pursued." When they looked back, they saw a black cloud rushing towards them with great speed. Then the maiden turned the reel thrice in her hand and said:

"Hear me, reel, and reel, O hearken;

Fain would I become a streamlet,

Where as fish my lover's swimming."

Instantly they were both transformed. The maiden flowed away like a brook, and the prince swam in the water like a little fish. The spirits rushed past, and turned after a time, and flew back home; but they did not touch the brook or the fish. As soon as the pursuers were gone, the brook became a maiden, and the fish a youth, and they continued their journey in human form.

When the spirits returned, weary and empty-handed, the Old Boy asked if they had not noticed anything unusual on their journey.

"Nothing at all," they answered, "but a brook on the plain, with a single fish swimming in it."

The old man growled angrily, "There they were! there they were!" Immediately he threw open the doors of the fifth pen and let out the spirits, commanding them to drink up the water of the brook, and to capture the fish; and the spirits flew off like the wind.

The travellers were just approaching the edge of a wood, when the maiden stopped, saying, "All is not as it should be. The reel moves again in my hand." They looked round, and saw another cloud in the sky, darker than the first, and with red borders. "These are our pursuers," she cried, and turned the reel three times round in her hand, saying:

"Hear me, reel, and reel, O hear me;

Change us both upon the instant:

I'll become a wild rose-briar,

And my love a rose upon it."

Instantly the maiden was changed into a wild rose-bush, and the youth hung upon it in the form of a rose. The spirits rushed away over their heads, and did not return for some time; but they saw nothing of the brook and the fish, and they did not trouble about the wild rose-tree. As soon as their pursuers were gone, the rose-tree and the rose again became a maiden and a youth, and after their short rest they hurried away.

"Have you found them?" cried the old man, when the spirits returned and crouched before him.

"No," answered their leader; "we found neither brook nor fish on the plain."

"Did you see nothing else remarkable on the way?" asked their master. The leader answered, "We saw nothing but a wild rose-bush on the edge of the wood, with a single rose upon it." "Fools!" cried the old man, "there they were! there they were!" He threw open the door of the seventh pen, and sent out his most powerful spirits to search for the fugitives. "Bring them me just as you find them, for I must have them, dead or alive. Tear up the accursed rose-tree by the roots, and bring everything else with you that looks strange." And the spirits rushed forth like a tempest.

The fugitives were just resting in the shade of a wood, and strengthening themselves for further efforts with food and drink. Suddenly the maiden cried out, "All is not right, for the reel feels as if it was being pulled from my bosom. We are certainly again pursued, and the danger is close at hand, but the wood still hides us from our enemies." Then she took the reel from her bosom, and turned it over three times in her hand, saying:

"Hear me reel, and reel, O hear me;

To a puff of wind transform me,

To a gnat transform my lover."

Instantly they were both transformed, and the maiden rose into the air as a puff of wind, and the prince sported in the breeze like a gnat. The mighty host of spirits swept over them like a tempest, and returned some time afterwards, as they could neither find the rose-bush nor anything else remarkable. But they were hardly gone before the youth and the maiden resumed their proper forms, and the maiden cried out, "Now we must make haste, before the old man himself comes to look for us, for he would know us under any disguise."

They ran on for some distance till they reached the dark passage, which they could easily climb up by the bright light of the reel. They were breathless and exhausted when they reached the great rock; when the maiden again turned the reel three times round, saying:

"Hear me, reel, and reel, O hear me;

Let the rock aside be lifted,

And a portal opened for us."

Instantly the rock was lifted, and they found themselves once more upon the earth. "God be praised," cried the maiden, "we are saved. The Old Boy has no further power over us here, and we can guard against his cunning. But now, my friend, we must part. Do you go to your parents, and I will go to mine." "By no means," replied the prince, "I cannot part from you, and you must come with me, and become my wife. You have passed days of sorrow with me, and now it is only right that we should enjoy days of happiness together." The maiden resisted for a time, but at last she consented to accompany the youth.

They met with a woodcutter in the wood, who told them that there was great trouble in the palace and throughout the whole country, because of the unaccountable disappearance of the king's son, every trace of whom had been lost for years. [116] The maiden made use of the magic reel to provide the prince with suitable robes in which to present himself to his father. Meanwhile she stayed be hind in a peasant's cottage, till the prince should have informed his father of his adventures. [117]

But the old king had died before the prince's arrival, for trouble at the loss of his only son had shortened his life. On his death-bed he repented bitterly of his thoughtless promise, and of his treachery in delivering a poor innocent maiden to the old rascal, for which God had punished him by the loss of his son. The prince mourned for the death of his father, as befitted a good son, and buried him with great honours. Then he mourned for three days, refusing all food and drink. On the fourth morning he presented himself to the people as their new ruler, assembled his councillors, and related to them the wonderful things that he had seen and experienced in the Old Boy's dwelling, and did not forget to say how the clever maiden had saved his life. Then the councillors all exclaimed with one voice, "She must become your consort and our queen."

When the young king set out to seek his bride, he was much surprised to meet the maiden advancing in regal state. The magic reel had provided her with everything that was necessary, and all the people supposed that she must be the daughter of some very wealthy king, and came from a distant country. Then the wedding festivities commenced, which lasted four weeks, and they lived together in happiness and prosperity for many a pleasant year. [118]

SLYBOOTS.

( KREUTZWALD .)

In the days of the son of Kalev there reigned a very rich king of Kungla, who gave a great feast to his subjects every seven years at midsummer, which lasted for two or three weeks together. [119] The time for the feast came round again, and its commencement had been looked forward to for some months, though with some uncertainty; for twice already, seven years ago and fourteen years ago, the anticipated festival had come to nothing. Both times the king had made full preparations for the feast, but no man had tasted it. This seemed strange and incredible, but there were many people everywhere who could bear witness to the facts. It was said that on both these occasions an unknown stranger had come to the head-cook and asked to be permitted to taste a little of the food and drink, but the moment he had dipped his spoon in the soup-kettle, and put the froth in the beer-can to his mouth, the whole contents of the storehouses, pantries, and cellars vanished in a moment, so that not a scrap or drop of anything remained. [120] The cooks and kitchen-boys had all seen and sworn to the truth of the matter, but the people were so enraged at the collapse of the feast, that the king was obliged to appease them seven years before, by ordering the head-cook to be hanged for having given the stranger permission to taste the food. In order to prevent any repetition of the trouble, the king proclaimed that he would richly reward any one who would undertake the preparation of the feast; and at length, when no one would undertake the responsibility, the king promised his youngest daughter in marriage to any one who should succeed, but added that failure would be punished with death.

A long way from the capital, and near the borders of the kingdom, lived a rich farmer who had three sons, the youngest of whom showed great intelligence from his youth, because the Meadow-Queen [121] had nursed him, and had often secretly given him the breast. The father called him Slyboots, and used to say to the brothers, "You two elder ones must earn your living by your bodily strength and by the work of your hands, but as for you, little Slyboots, you will be able to rise higher in the world than your brothers, by your own cleverness."

Before the father died, he divided all his corn-land and meadows between his two elder sons, but to the youngest he gave enough money to enable him to go forth into the wide world to seek his fortune. But the father's corpse was scarcely cold when the two elder brothers stripped the youngest of every farthing, and thrust him out of the door, saying mockingly, "Your cleverness alone, Slyboots, is to exalt you over our heads, and therefore you might find the money troublesome to you."

The youngest brother scorned to notice the ill-treatment of his brothers, and went cheerfully on his way. "Good fortune may come from God," was the comforting reflection which he took with him from his father's house, and he whistled away his sad thoughts. Just as he was beginning to feel hungry, he encountered two travelling journey-men. His pleasant countenance and cheerful talk pleased them, and when they rested, they shared their provisions with him, so that Slyboots did not fare so badly on the first day. He parted from his companions before evening quite contented, for his present comfort left him without anxiety for the morrow. He could sleep anywhere with the green grass for a couch and the blue sky above, and a stone under his head served as well as a soft pillow. Next morning he set out on his way again, and arrived at a lonely farm, where a young woman was sitting at the door, weeping bitterly. Slyboots asked what was her trouble, and she answered, "I have a bad husband, who beats me every day if I cannot humour his mad freaks. He has ordered me to-day to cook him a fish which is not a fish, and which has eyes, but not in its head. Where in the world shall I find such a creature?" "Don't cry, young woman," answered Slyboots. "Your husband wants a crab, which is a water-animal to be sure, but is not a fish, and which has eyes, but not in its head." The woman thanked him for his good advice, and gave him something to eat, and a bag of provisions which would last him for several days. As soon as he received this unexpected assistance, he determined to set out for the royal capital, where cleverness was likely to be in most request, and where he hoped to make his fortune.

Wherever he went, he heard every one talking of the king's midsummer banquet, and when he heard of the reward which was offered to the man who should prepare the feast, he began to reflect whether he might not be able to accomplish the adventure. "If I succeed," said he to himself, "I shall find myself at a stroke on the highway to fortune; and in the worst case of all, I shall only lose my life, and we must all die sooner or later. If I begin in the right way, why shouldn't I succeed? Perhaps I may be more fortunate than others. And even if the king should refuse me his daughter, he must at least give me the promised reward in money, which will make me a rich man."

Buoyed up with such thoughts, he pursued his journey, singing and whistling like a lark, sometimes resting under the shadow of a bush during the heat of the day, and sleeping at night under a tree or in the open fields. One morning he finished the last remains of his provisions, and in the evening he arrived safe and sound at the city.

Next day he craved audience of the king. The king saw that he had to deal with an intelligent and enterprising man, and it was easy for them to come to terms. "What is your name?" asked the king. The man of brains replied, "My baptismal name is Nicodemus, but I was always called Slyboots at home, to show that I did not fall on my head." "I will leave you your name," returned the king, "but your head must answer for all mischief if the affair should go wrong."

Slyboots asked the king to give him seven hundred workmen, and set about his preparations without delay. He ordered twenty large sheds to be constructed, and arranged in a square like a series of large cowhouses, so that a great open space was left in the middle, to which led one single large gate. He ordered great cooking-pots and caldrons to be built in the rooms which were to be heated, and the ovens were furnished with iron spits, where meat and sausages could be roasted. Other sheds were furnished with great boilers and vats for brewing beer, so that the boilers were above and the vats below. Other houses without fireplaces were fitted up as storehouses for cold provisions, such as black bread, barm bracks, white bread, &c. All needful stores, such as flour, groats, meat, salt, lard, butter, &c., were brought into the open space, and fifty soldiers were stationed before the door, so that nothing should be touched by the finger of any thief. The king came every day to view the preparations, and praised the skill and forethought of Slyboots. Besides all this, several dozen bakehouses were built in the open air, and a special guard of soldiers was stationed before each. They slaughtered for the feast a thousand oxen, two hundred calves, five hundred swine, ten thousand sheep, and many more small animals, which were driven together in flocks from all quarters. Stores of provisions were constantly brought by river in boats and barges, and by land in waggons, and this went on without intermission for several weeks. Seven thousand hogsheads were brewed of beer alone. Although the seven hundred assistants toiled late and early, and many additional labourers were engaged, yet most of the toil and trouble fell upon Slyboots, who was obliged to look sharply after the others at every point. He had warned the cooks, the bakers, and the brewers, in the most stringent manner, not to allow any strange mouth to taste the food or drink, and any one who broke this command was threatened with the gallows. If such a greedy stranger should make his appearance anywhere, he was to be brought immediately to the superintendent of the preparations.

On the morning of the first day of the feast, word was brought to Slyboots that an unknown old man had come into one of the kitchens, and asked the cook to allow him to taste a little from the soup-kettle with a spoon, which the cook could not permit him to do on his own responsibility. Slyboots ordered the stranger to be brought before him, and presently he beheld a little old man with grey hair, who humbly begged to be allowed to taste the food and drink prepared for the banquet. Slyboots told him to come into one of the kitchens, when he would gratify his wish if it were possible. As they went, he scanned the old man sharply, to see whether he could not detect something strange about him. Presently he observed a shining gold ring on the ring-finger of the old man's left hand. When they reached the kitchen, Slyboots asked, "What security can you give me that no harm shall come of it if I let you taste the food?" "My lord," answered the stranger, "I have nothing to offer you as a pledge." Slyboots pointed to the fine gold ring and demanded that as a pledge. The old fellow resisted with all his might, protesting that the ring was a token of remembrance from his dead wife, and he had vowed never to take it from his hand, lest some misfortune should happen. "Then it is quite impossible for me to grant your request," said Slyboots, "for I cannot permit any one to taste either the food or drink without a pledge." The old man was so anxious about it that at last he gave his ring as a pledge.

Just as he was about to dip his spoon in the pot, Slyboots struck him so heavy a blow on the head with the flat of an axe, that it might have felled the strongest ox; but the old fellow did not fall, but only staggered a little. Then Slyboots seized him by the beard with both hands, and ordered strong ropes to be brought, with which he bound the old man hand and foot, and hung him up by the legs to a beam. Then Slyboots said to him mockingly, "You may wait there till the feast is over, and then we will resume our conversation. Meantime, I'll keep your ring, on which your power depends, as a token." The old man was obliged to submit, whether he liked it or not, for he was bound so firmly that he could not move hand or foot.

Then the great feast began, to which the people flocked in thousands from all quarters. Although the feasting lasted for three whole weeks, there was no want of either food or drink, for there was plenty and to spare.

The people were much pleased, and had nothing but praise for the king and the manager of the feast. When the king was about to pay Slyboots the promised reward, he answered, "I have still a little business to transact with the stranger before I receive my reward." Then he took seven strong men with him, armed with heavy cudgels, and took them to the place where the old man had been hanging for the last three weeks. "Now, then," said Slyboots, "grasp your cudgels firmly, and belabour the old man so that he shall never forget his hospitable reception for the rest of his life." The seven men began to whack the old man all at once, and would soon have made an end of his life, if the rope had not given way under their blows. The little man fell down, and vanished underground in an instant, leaving a wide opening behind him. Then said Slyboots, "I have his pledge, with which I must follow him. Bring the king a thousand greetings from me, and tell him to divide my reward among the poor, if I should not return."

He then crept downwards through the hole in which the old man had disappeared. At first he found the pathway very narrow, but it widened considerably at the depth of a few fathoms, so that he was able to advance easily. Steps were hewn in the rock, so that he did not slip, notwithstanding the darkness. Slyboots went on for some distance, till he came to a door. He looked through a crack, and saw three young girls [122] sitting with the old man, whose head was resting on the lap of one of them. The girl was saying, "If I only rub the bruise a few times more with the bell, [123] the pain and swelling will disappear." Slyboots thought, "That is certainly the place where I struck the old man with the back of the axe three weeks ago." He decided to wait behind the door till the master of the house had lain down to sleep and the fire was extinguished. Presently the old man said, "Help me into my room, that I may go to bed, for my body is quite out of joint, and I can't move hand or foot." Then they brought him to his room. When it grew dark, and the girls had left the room, Slyboots crept gently in, and hid himself behind the beer-barrel. [124]

Presently the girls came back, and spoke gently, so as not to rouse the old man. "The bruise on the head is of no consequence," said one, "and the sprained body will also soon be cured, but the loss of the ring of strength is irreparable, and this troubles the old man more than his bodily sufferings." Soon afterwards they heard the old man snoring, and Slyboots came out of his hiding-place and made friends with the maidens. At first they were rather frightened, but the clever youth soon contrived to dispel their alarm, and they allowed him to stay there for the night. The maidens told him that the old man possessed two great treasures, a magic sword and a rod of rowan-wood, and he resolved to possess himself of both. The rod would form a bridge over the sea for its possessor, and he who bore the sword could destroy the most numerous army. [125] On the following evening Slyboots contrived to seize upon the wand and the sword, and escaped before daybreak with the help of the youngest girl. But the passage had disappeared from before the door, and in its place he found a large enclosure, beyond which was a broad sea.

As soon as Slyboots was gone the girls began to quarrel, and their loud talking woke up the old man. He learned from what they said that a stranger had been there, and he rose up in a passion, and found the wand and sword gone. "My best treasures are stolen!" he roared, and, forgetting his bruises, he rushed out. Slyboots was still sitting on the beach, thinking whether he should try the power of the wand, or seek for a dry path. Suddenly he heard a rushing sound behind him like a gust of wind. When he looked round, he saw the old man charging upon him like a madman. He sprang up, and had just time to strike the waves with the rod, and to cry out, "Bridge before, water behind!" He had scarcely spoken, when he found himself standing on a bridge over the sea, already at some distance from the shore. [126]

The old man came to the beach panting and puffing, but stopped short when he saw the thief on the bridge over the sea. He called out, snuffling, "Nicodemus, my son, where are you going?" "Home, papa," was the reply. "Nicodemus, my son, you struck me on the head with an axe, and hung me up to a beam by the legs." "Yes, papa." "Nicodemus, my son, did you call seven men to beat me, and steal my gold ring from me?" "Yes, papa." "Nicodemus, my son, have you bamboozled my daughters?" "Yes, papa." "Nicodemus, my son, have you stolen my sword and wand?" "Yes, papa." "Nicodemus, my son, will you come back?" "Yes, papa," answered Slyboots again. Meantime he had advanced so far on the bridge, that he could no longer hear the old man speak. When he had crossed the sea, he inquired the nearest way to the royal city, and hastened thither to claim his reward.

But lo! he found everything very different from what he had expected. Both his brothers had entered the service of the king, one as a coachman and the other as a chamberlain. Both were living in grand style and were rich people. When Slyboots applied to the king for his reward, the latter answered, "I waited for you for a whole year, and I neither saw nor heard anything of you. I supposed you were dead, and was about to divide your reward among the poor, as you desired. But one day your elder brothers arrived to inherit your fortune. I left the matter to the court, who assigned the money to them, because it was supposed that you were dead. Since then your brothers have entered my service, and both still remain in it." When Slyboots heard what the king said, he thought he must be dreaming, for he imagined that he had been only two nights in the old man's subterranean dwelling, and had then taken a few days to return home; but now it appeared that each night had been as long as a year. He would not go to law with his brothers, but abandoned the money to them, thanked God that he had escaped with his life, and looked out for some fresh employment. The king's cook engaged him as kitchen-boy, and he now had to turn the joints on the spit every day. His brothers despised him for his mean employment, and did not like to have anything to do with him, although he still loved them. One evening he told them much of what he had seen in the under-world, where the geese and ducks had gold and silver plumage. The brothers related this to the king, and begged him to send their youngest brother to fetch these curious birds. The king sent for the kitchen-boy, and ordered him to start next morning in search of the birds with the costly feathers.

Slyboots set out next day with a heavy heart, but he took with him the ring, the wand, and the sword, which he had carefully preserved. Some days afterwards he reached the sea, and saw an old man [127] with a long grey beard sitting on a stone at the place where he had reached land after his flight. When Slyboots came nearer, the old man asked, "Why are you so sad, my friend?" Slyboots told him how badly he had fared, and the old man bid him be of good cheer, and not vex himself, adding, "No harm can happen to you, as long as you wear the ring of strength." He then gave Slyboots a mussel-shell, [128] and advised him to build the bridge with the magic wand to the middle of the sea, and then to step on the shell with his left foot, when he would immediately find himself in the under-world, while every one there was asleep. He also advised him to make himself a bag of spun yarn in which to put the water-birds with gold and silver plumage, and then he could return unmolested. Everything fell out as the old man predicted, but Slyboots had hardly reached the sea-shore with his booty when he heard his former acquaintance behind him; and when he was on the bridge he heard him calling out, "Nicodemus, my son," and repeating the same questions as before. At last he asked if he had stolen the birds? Slyboots answered "Yes" to every question, and hastened on.

Slyboots arrived at the royal city in the evening, as his friend with the grey beard had foretold, and the yarn bag held the birds so well that none had escaped. The king made him a present, and told him to go back next day, for he had heard from the two elder brothers that the lord of the under-world had many gold and silver utensils, which the king desired for his own use. Slyboots did not venture to refuse, but he went very unwillingly, because he did not know how to manage the affair. However, when he reached the sea-shore, he met his friend with the grey beard, who asked the reason of his sadness. The old man gave Slyboots another mussel-shell, and a handful of small stones, with the following advice. "If you go there in the afternoon, you will find the father in bed taking his siesta, the daughters spinning in the sitting-room, and the grandmother in the kitchen scouring the gold and silver vessels bright. Climb nimbly on the chimney, throw down the stones tied up in a bag on the old woman's neck, come down yourself as quick as possible, put the costly vessels in the yarn bag, and then run off as fast as your legs will carry you."

Slyboots thanked his friend, and followed his advice exactly. But when he dropped the bag of pebbles, it expanded into a six hundred weight sack of paving stones, which dashed the old woman to the ground. In a moment Slyboots swept all the gold and silver vessels into his bag and took to flight. When the Old Boy heard the noise, he thought the chimney had fallen down, and did not venture to get up directly. But when he had called the grandmother for a long time without receiving any answer, he was obliged to go himself. When he discovered the misfortune that had happened, he hastened in pursuit of the thief, who could not be gone far. Slyboots was already on the sea, when his pursuer reached the shore panting and puffing. As before, the Old Boy cried out, "Nicodemus, my son," and repeated the former questions. At last he asked, "Nicodemus, my son, have you stolen my gold and silver utensils?" "Certainly, my father," answered Slyboots. "Nicodemus, my son, do you promise to come again?" "No, my father," answered Slyboots, hurrying along the bridge. Although the old man cursed and scolded after the thief, he could not catch him, and he had now been despoiled of all his magic treasures.

Slyboots found his friend with the grey beard waiting for him on the other side of the sea, and he threw down the bag of heavy gold and silverware, which the ring of strength had enabled him to bring away, and sat down to rest his weary limbs.

The old man now told him much that shocked him. "Your brothers hate you, and will do all they can to destroy you, if you do not oppose their wicked attempts. They will urge the king on to set you tasks in which you are very likely to perish. When you bring your rich load to the king this evening, you will find him friendly disposed towards you; and then ask, as your only reward, that his daughter should be hidden behind the door in the evening, to hear what your brothers talk about together."

When Slyboots came before the king with his rich booty, which was enough to make at least ten horse-loads, he found him extremely kind and friendly, and he took the opportunity to make the request which his old friend had advised. The king was glad that the treasure-bringer asked for no greater reward, and ordered his daughter to hide herself behind the door in the evening, to overhear what the coachman and the chamberlain were talking about.

The brothers had grown haughty with prosperity, and boasted of their good luck, and what was worse, they both boasted to each other of the favours of the princess in her own hearing! She ran to her father, flushed with shame and anger, and told him weeping what shameful lies she had heard with her own ears, and begged him to punish the wretches. The king immediately ordered them both to be thrown into prison, and when they had confessed their guilt before the court next day, they were executed, while Slyboots was promoted to the rank of king's councillor.

Some time afterwards the country was invaded by a foreign king, and Slyboots was sent against the enemy in the field. Then he drew the sword which he had brought from the under-world for the first time, and began to slaughter the hostile army, and soon none were left alive on the bloody field. The king was so pleased at the victory that he made Slyboots his son-in-law.

Jannsen gives an inferior variant of this story under the title of the House-Spirit. Here a little man who creeps from under the stove is permitted by the cook to taste the soup three times running, and every time the pot is emptied. His master tells him to quit his service next morning, and orders the steward to make soup; and the steward knocks down the dwarf with the spoon. Next morning, as the cook is leaving, the dwarf invites him to his house under the stove, and gives him a little box, on which he has only to tap, and ask for whatever he wants. The steward meets the cook, hears the story, puts on soup, and invites the dwarf to partake. In return he receives a box, which he takes to his master, but out of the box jumps a dwarf with an iron club, who belabours them both till they are nearly dead, and then disappears with the box. The kitchen dwarf was never seen again.

The next story is peculiarly interesting and original. I place it here, because we find three maidens busy spinning for a witch, as the Kalevide found them in the palace of Sarvik.

THE GOLD-SPINNERS.

( KREUTZWALD .)

I am going to tell you a beautiful story about what happened in the world in ancient days, when the meadows still resounded with the wise sayings of birds and beasts.

Once upon a time a lame old woman lived in a thick forest with her three beautiful daughters in a cottage hidden among the bushes. The three daughters were like three fair flowers, especially the youngest, who was as fair and delicate as a bean-flower, while the mother was like a withered stem. But there was none to look upon them in their loneliness save the sun by day, and by night the moon and the starry eyes of heaven.

Hot, like eyes of youthful lovers,

Shone the sun upon their head-gear,

Shining on their coloured ribands,

Turning red their garment's edges.

The old mother did not allow the girls to grow up in idleness, but kept them hard at work from morning to night spinning golden flax into thread. She gave the poor creatures no half-holidays on Thursdays or Saturdays, to provide themselves with anything they needed, and if they had not sometimes taken their needles in their hands by stealth at twilight or by moonlight, they would have possessed nothing. As soon as the distaff was empty, they were immediately furnished with a fresh supply, and the thread was required to be fine and regular. When the thread was finished, the old woman hid it away under lock and key in a secret chamber, where her daughters were never allowed to set foot. The spinners knew not how the golden flax came into the house, nor for what fabric the thread was used, for the mother never replied to any questions on these subjects. The old woman went off on a journey two or three times every summer, and sometimes stayed away more than a week, but her daughters never knew where she went or what she brought back with her, for she always returned by night. When she was about to start, she always distributed as many days' work to her daughters as she expected to be away.

The time came round again for the old woman to set out on her journey, and she gave out work to the girls for six days, repeating her usual admonition. "Children, do not let your eyes wander, and hold your fingers carefully, that the thread on the reel is not broken, or the glitter of the golden thread will vanish, and with it all your prospects of good fortune." The girls laughed at this impressive warning, and before their mother had hobbled ten steps from the house on her crutches, all three began to make light of it. "There is no need of this useless warning, which is always repeated," said the youngest sister. "The golden threads do not break with picking, much less with spinning." The other sisters added, "It is equally unlikely that the golden lustre should disappear." The girls often ventured on such jests, but at last, after much merriment, tears rose to their eyes.

On the third day after their mother's departure an unexpected event took place, which at first filled the daughters with alarm, and then with joy and happiness, but which was destined to cause them great trouble for a long time afterwards. A prince of the race of Kalev found himself separated from his companions while hunting in the forest, [129] and wandered so far out of his way that he could no longer hear the barking of the dogs, nor the blowing of the horns to direct him aright. All his shouts met with no response but their own echo, or were lost in the thick bush. At length the prince, tired and disheartened, dismounted from his horse and lay down to rest under a bush, while he allowed his horse to stray about and graze at liberty. When the prince awoke from his sleep, the sun was already low in the heavens. As he was again wandering backwards and forwards in search of the right road, he came at length to a small footpath which led him to the cottage of the lame old woman. The daughters were startled when they suddenly saw the stranger appear, whose like they had never before beheld. But they had finished their day's work, and soon made friends with the visitor in the cool evening, feeling no inclination to retire to rest. And even after the elder sisters had lain down to sleep, the youngest still sat on the doorstep with their guest, and no sleep visited their eyes that night.

We will leave the pair to exchange confidences and sweet words in the light of the moon and stars, and will return to the huntsmen who had lost their master in the wood. They searched unweariedly through the whole forest, until the darkness of night put an end to their quest. After this, two men were sent to carry the sad news to the city, while the others camped for the night under a great pine-tree, ready to renew their search next day. The king immediately issued orders that a regiment of horse and a regiment of foot should march out next morning to seek for his lost son. The wood was so long and broad that the search lasted till the third day, when horse-tracks were at length discovered which they followed till they reached the footpath which led to the cottage. The prince had not found the time pass heavily in company with the maiden, and he was but little disposed to go home. Before he departed, he gave her a secret promise that he would return in a short time, and take her with him, either with good-will or by force, and would make her his bride. But although the elder sisters had heard nothing of the matter, it nevertheless came to light in a way which nobody anticipated.

The youngest daughter was not a little astonished, when she sat down to work after the departure of the prince, to find that the thread on the spool was broken. She pieced the ends together, and set the wheel in rapid motion that she might make up for the time which she had lost with her lover, by diligent labour, but her heart fluttered at a strange and inexplicable event, for the gold thread had lost its former lustre. No terror and no sighs or tears could repair the mischief. According to an old proverb, misfortune springs into the house through the door, enters by the window, and creeps in through any crevice which is not blocked up; and thus was it now. [130]

The old woman returned home by night; and as soon as she came into the room in the morning, she perceived at once that something was wrong. Her heart was filled with rage, and she called her daughters one by one, and severely cross-questioned them. They could not help themselves with lies and excuses, for lies have short legs, and the cunning old woman soon discovered what the village cock had crowed in her youngest daughter's ear behind her back. Then the old woman began to curse so terribly that it seemed as if she wanted to darken heaven and earth with her imprecations. At last she threatened to break the neck of the young man and give his flesh to the wild beasts to devour if he ever ventured near the house again. The youngest daughter turned as red as a boiled crab, and found no rest by day nor sleep by night; for the thought oppressed her ever, that if the youth should return, he might meet his death. Early in the morning she stole quietly out of the house while her mother and sisters were still asleep, to breathe the freshness of the dewy air. As luck would have it, she had learned the language of birds from her mother when she was still a child, and her knowledge now stood her in good stead. A raven was sitting in the branches of a pine-tree near, preening his feathers, and the maiden called to him, "Dear bird of wisdom, wisest of the race of birds, come to my aid." "What help dost thou need?" answered the raven. The girl answered, "Fly from the wood afar into the country, until you reach a stately city with a royal palace. Endeavour to find the king's son, and warn him of the misfortune which has come upon us." Then she told the raven the whole story, from the breaking of the thread to the terrible threat of her mother, and begged that the youth would never return to the house. The raven promised to deliver her message, if he could find anybody who understood his language, and flew away immediately.

The mother would not allow the youngest daughter to work at the spinning-wheel again, but kept her busy winding the spun thread. This work would have been easier to the maiden than the other, but her mother's incessant cursing and scolding gave her no rest from morning to night. Any attempt to palliate her offence only made matters worse. If a woman's heart overflows with anger and loosens her tongue, no power on earth can stay it.

Towards evening the voice of the raven was heard croaking on the summit of the pine-tree, and the tortured girl hurried out to inquire what news he brought. The raven had had the good fortune to meet with the son of a magician in the garden of the king, who perfectly understood the language of birds. To him the bird delivered the message of the maiden, and besought him to convey it to the prince. "Tell the raven," said the prince to the magician's son, "that he must return, and say to the maiden, 'Sleep not on the ninth night, for a deliverer will then appear to rescue the chick from the claws of the hawk.'" They gave the raven a piece of meat as a reward for his message and to strengthen his wings, and then sent him back again. The maiden thanked the bird for his news, but concealed his message carefully in her own bosom, so that the others heard nothing of it. But as the ninth day approached her heart grew ever heavier, for she dreaded lest some unexpected mischance might yet ruin all.

When the ninth night came, and the mother and daughters had retired to rest, the youngest sister stole from the house on tip-toe, and sat down on the grass under a tree to wait for her lover. Her heart was full of mingled hope and fear. The cock had already crowed twice, but there was not a step nor a voice to be heard in the wood. But between the second and third cockcrow she heard the distant sound of horses' hoofs. Guided by the sound, she made her way in their direction, lest the noise of their approach should rouse the sleeping household. She soon caught sight of the troop of soldiers, at whose head rode the prince himself, guiding them by the secret marks he had made on the trees when he departed. As soon as he perceived the maiden, he sprang from his horse, lifted her into the saddle, seated himself before her, so that she could cling to him, and then hastened homewards. The moon shone so brightly between the trees that the soldiers could not miss the track. Presently the birds roused up, and began to chirp and twitter in the dawning light. And if the maiden had had time to listen to their warnings, they would have profited her more than the honeyed words of her lover, which were all that reached her ear. But she saw and heard nothing but the voice of her lover, who bade her dismiss all idle fears, and to trust in the protection of the soldiers. The sun was already high in the heavens when they left the forest and emerged into the open country. Fortunately the old mother did not discover her daughter's flight very early in the morning. It was only when she found that the twists of thread had not been wound that she asked what had become of the youngest sister, but no one could inform her. There were many indications to show that she had fled, and the mother immediately devised a crafty plan to punish the fugitive. She went out and gathered a handful of nine [131] different sorts of magic herbs, scattered charmed salt over them, and tied up the whole in a bundle. Then she muttered curses and imprecations over the witch-packet, and cast it to the winds, saying—

"Lend the ball thy wings, O whirlwind!

Mother of the wind, thy pinions;

Drive the witch's bundle onward,

Let it fly with wind-like swiftness,

Let it scatter death around it,

Let it cast disease beyond it."

Somewhat before noon the prince and his army arrived on the bank of a broad river, over which a narrow bridge had been thrown, which only permitted the soldiers to pass one by one. The prince was just riding on the middle of the bridge, when the witch's bundle came flying along, borne by the wind, and attacked his horse like a gadfly. The horse snorted with terror, reared up on his hind-legs, and before any help could be given, the maiden slid from the saddle and fell headlong into the river. The prince would have leaped in after her, but the soldiers seized hold of him and prevented him, for the river was of unfathomable depth, and no human aid could avail to remedy the misfortune which had happened.

The prince was almost distracted with grief and horror, and the soldiers forced him to accompany them home against his will. He lay in a quiet room for weeks mourning over the calamity, and at first refused all food and drink. The king summoned magicians from all quarters, but none of them could discover the nature of the disease or suggest any remedy. But one day the son of the wind-sorcerer, who was one of the labourers in the king's garden, advised, "Send to Finland for the oldest of all magicians, for he is wiser than the magicians of our country."

When the king heard this, he sent a messenger to the old Finnish sorcerer, who arrived after a week on the wings of the wind. He spoke thus to the king: "Mighty king, the disease which afflicts the prince is caused by the wind. An evil witch-packet has robbed the prince of the half of his heart, and therefore he suffers unceasingly. Send him often into the wind that the wind may bear away his sorrows into the forest."

He was not wrong, for the health of the prince soon began to improve, his appetite grew better, and he was able to sleep at night. At last he confided the sorrow of his heart to his parents, and his father wished him to seek out another young bride to lead home; but the prince would not listen to the proposal.

The young man had already passed a year in mourning, when one day he happened to come to the bridge where he had lost his betrothed, and bitter tears rose to his eyes at the recollection. Suddenly he heard a sweet voice singing, although no living creature was in sight. And the voice sang:

"By the mother's curse o'ertaken,

Sank in flood the hapless maiden,

In the watery grave the fair one,

And in Ahti's [132] waves thy darling."

The prince dismounted from his horse, and looked round everywhere to see whether some one might not be hidden under the bridge, but he could see no singer anywhere. The only object visible was a water-lily, swaying on the water amid its broad leaves. But a swaying flower could not sing, and there must be something mysterious about it. He tied his horse to a stump on the bank, and sat down on the bridge to listen, hoping that his eyes or ears would give him some solution of the riddle. All was still for a while, but presently the invisible singer sang again:

"By the mother's curse o'ertaken,

Sank in flood the hapless maiden,

In the watery grave the fair one,

And in Ahti's waves thy darling."

Sometimes the wind brings a fortunate idea to men, and such was the case now. The prince thought, "If I rode alone to the cottage in the wood, who knows but that the gold-spinners might be able to give me some explanation of this wonderful occurrence." He mounted his horse and rode towards the forest. He hoped to find his way easily by the former indications, but the wood had grown, and he rode for more than one day before he could discover the footpath. When he drew near the cottage, he stopped and waited, hoping that one of the maidens would come out. Early in the morning the eldest sister came out to wash her face at the spring. The young man went to her, and told her of the misfortune that had happened on the bridge the year before, and of the song which he had heard there a day or two ago. It happened that the old mother was absent from home, and the maiden invited the prince into the house. As soon as the two girls heard his story, they knew that the misfortune must have been caused by their mother's witch's coil, and that their sister was not dead, but only enchanted. The eldest sister inquired, "Did you see nothing on the surface of the water from whence the song might have proceeded?" "Nothing," replied the prince. "As far as my eyes could reach, nothing could be perceived on the surface of the water but a yellow water-lily surrounded by its broad leaves; but leaves and flowers cannot sing." The maidens immediately suspected that the water-lily could be nothing but their sister, who had fallen into the water, and had been changed into a flower by enchantment. They knew that their old mother had let fly the witch's coil after the maiden, with her curse, and that if it had not killed her, it might have transformed her into any shape. But they would not tell the prince of their suspicions until they could devise some means for their sister's release, lest they might inspire him with fruitless hopes. As they did not expect their mother to return home for some days, there was plenty of time to consider the best course to adopt.

In the evening the eldest sister gathered a sufficient quantity of various magic herbs, which she rubbed with flour into a dough; and baked a pie which she gave to the young man to eat before he retired to rest at night. During the night the prince had a wonderful dream. He thought that he was in the wood among the birds, and that he could understand the language of them all. In the morning he related his dream to the maidens, and the eldest sister observed, "You have come to us at a fortunate hour, and you have had your dream at a fortunate hour, for it will be fulfilled on your way home. The pork pie which I baked for your welfare yesterday, and gave you to eat, was mixed with magic herbs which will enable you to understand everything which the knowing birds say to one another. These little feathered people are gifted with much wisdom which is unknown to mankind. Turn a sharp ear to whatever their beaks may utter. And when your own time of trouble is over, do not forget us poor children, who sit here at the spinning-wheel as if in an eternal prison."

The prince thanked the maidens for their kindness, and promised to do his best to release them, either by ransom or by force. He then took leave of them and turned his way homewards. The maidens were pleased to find that the threads were not broken, and still retained their golden lustre, so that their mother would have no cause to reproach them when she returned.

The prince found his ride through the wood still more pleasant. He seemed to be surrounded with a numerous company, for the singing and chirping of the birds sounded like articulate words to his ears. He was greatly surprised to find how much wisdom is lost to men who do not understand the language of birds. At first the wanderer was not able to understand clearly what the feathered people were saying, for they were talking of the affairs of various persons who were unknown to him; but suddenly he saw a magpie and a thrush sitting in a tall pine-tree, who were talking about himself.

"How great is the stupidity of men!" said the thrush. "They cannot rightly comprehend the most trifling matter. For a whole year the foster-child of a lame old woman has been sitting near the bridge in the form of a water-lily, lamenting her sad fate in song, but no one has been able to release her. A few days ago her lover was riding over the bridge, and heard her melancholy song, but he was no wiser than anybody else." The magpie answered, "And yet the maiden was punished by her mother on his account. Unless he is gifted with greater wisdom that falls to the lot of men, she must remain a flower for ever." "It would be a trifling matter to release the maiden," said the thrush, "if the matter were fully explained to the old magician of Finland. He could easily deliver her from her watery prison and flowery bondage."

This conversation made the young man thoughtful, and as he rode on, he began to consider what messenger he could send to Finland. Presently he heard one swallow say to another over his head, "Let us go to Finland, where we can build our nests better than here."

"Stay, friends," cried the prince in the language of the birds. "Please to convey a thousand compliments from me to the old sorcerer of Finland, and ask him to give me directions how to restore a maiden who has been transformed into a water-lily to her original form." The swallows promised to fulfil his request, and flew away.

When he came to the bank of the river, he allowed his horse to graze, and remained standing on the bridge, to listen whether he could not hear the song again. But all was still, and he could hear nothing but the rushing of the waters and the sighing of the wind. At last he mounted his horse unwillingly and rode home, but did not say a word to any one of his excursion and his adventure.

He was sitting in the garden a week afterwards, and thinking that the swallows must have forgotten his message, when a great eagle circled above him high in the air. The bird gradually descended, and at length alighted on the branch of a lime-tree near the prince, and thus addressed him: "I bring you greetings from the old sorcerer in Finland, who hopes that you will not think ill of him that he did not reply to your message sooner, for he could not find a messenger who was coming this way. It is a very simple matter to disenchant the maiden. You have only to go to the bank of the river, throw off your clothes, and smear yourself all over with mud till not a speck remains white. Then take the tip of your nose between your fingers, and say, 'Let the man become a crayfish.' Immediately you will become a crayfish, when you can descend into the river without any fear of being drowned. Squeeze yourself boldly under the roots of the water-lily, and clear them from mud and reeds, so that no portion remains fixed. Then grasp one of the roots with your pincers, and the water will raise you with the flower to the surface. Allow yourself to drift with the stream till you see a rowan-tree [133] with leafy branches on the left bank. Near the rowan-tree is a rock about as high as a small bath-house. When you reach the rock you must say, 'Let the water-lily become a maiden and the crayfish a man!' and it will be accomplished immediately." When the eagle had delivered his message, he spread his wings, and flew away. The young man looked after him for a time, not knowing what to think of the whole affair.

A week passed by, and found him still undecided, for he had neither courage nor confidence sufficient to undertake such an enterprise. At length a crow said to him, "Why do you neglect to follow the old man's advice? The old sorcerer has never given false information, and the language of birds never deceives. Hasten to the river, and let the maiden dry your tears of longing." This gave the young man courage, for he reflected, "Nothing worse can befall me but death, and death is easier than constant weeping." He mounted his horse and took the well-known path to the banks of the river. When he came to the bridge, he could distinguish the song:

"By my mother's curse o'ertaken,

Here I lie in slumber sunken;

Here the youthful maid must languish

On the bosom of the waters,

And the bed is cold and oozy

Where the tender maid is resting."

The prince dismounted, and hobbled his horse to prevent him from straying too far from the bridge. Then he took off his clothes, and smeared himself over and over with mud, so that no spot remained white. After this, he caught hold of the end of his nose, and jumped into the water, exclaiming, "Let the man become a crayfish." There was a splash in the water, and then everything became as still as before.

The prince, now transformed into a crayfish, immediately began to disentangle the roots of the water-lily from the bed of the river, but it took him a long time. The roots were firmly fixed in the sand and mud, so that the crayfish had to work for seven whole days before he could complete his task. Then he seized one of the rootlets with his pincers, and the water buoyed him up to the surface with the flower. They drifted along slowly with the current, but although there were plenty of trees and bushes on the banks, it was some time before the prince caught sight of the rowan-tree and the rock. At last, however, he spied the tree with its leaves and clusters of red berries on the left bank, and a little farther on stood the rock, which was as high as a small bath-house. Upon this he cried out, "Let the water-lily become a maiden and the crayfish a man." Then the youth and the maiden swam with their heads above the water. The water bore them to the bank, but they were both mother-naked, as God had created them.

Then said the shame-faced maiden, "Dear youth, I have no clothes to put on, and cannot come out of the water." But the prince answered, "Go ashore near the rowan-tree, and I will shut my eyes while you climb up and hide yourself under the tree. Then I will hurry to the bridge where I left my horse and my clothes when I plunged into the river." So the maiden hid herself under the tree, while the prince hurried to the spot where he had left his horse and his clothes, but he could find neither one nor the other. He did not know that he had passed so many days in the form of a crayfish, and supposed that he had only spent a few hours in the water. Presently he saw a magnificent chariot with six horses coming slowly along the bank to meet him. In the chariot he found everything needful both for himself and for the maiden whom he had released from her watery prison, as well as an attendant and a lady's maid. The prince kept the attendant with him, but sent the chariot and the maid with the clothes to the spot where his naked darling was waiting under the rowan-tree. Rather more than an hour elapsed before the coach returned, bringing the maiden attired as a royal bride to the spot where the prince was waiting. He also was richly dressed in wedding robes, and seated himself by her side in the chariot. They drove straight to the city, and stopped before the door of the church. In the church sat the king and queen in black garments, mourning for the loss of their beloved son, who was supposed to have been drowned in the river, for his horse and his clothes had been found on the bank. Great was their joy when their lost son appeared before them, accompanied by a beautiful girl, both in wedding attire. The king himself led them to the altar, and they were married. Then a wedding-feast was prepared, which lasted for six whole weeks.

But there is no peace nor rest in the course of time, for days of happiness appear to pass more quickly than hours of trouble. Soon after the wedding, autumn set in, followed by frost and snow, and the young couple did not feel much inclination to leave the house. But when spring returned, the prince and his young consort went to walk in the garden. There they heard a magpie crying out from the summit of a tree, "O what an ungrateful creature to neglect the friends who have helped him so much, in his days of happiness! Must the two poor girls sit spinning gold thread all their lives? The lame old woman is not the mother of the maidens, but a wicked witch who stole them away from a far country when they were children. The old woman has committed many crimes, and deserves no mercy. Let her be punished with boiled hemlock, or she will perhaps direct another witch's coil against the child who has been rescued."

This reminded the prince of all that had happened, and he told his consort how he had gone to the cottage in the wood to ask the advice of her sisters, and how the maidens had taught him the language of birds, and he had promised to release them from their servitude. His wife begged him with tears in her eyes to go to the aid of her sisters. When they awoke next morning, she said, "I had an important dream last night. I dreamed that the old mother had left the house, and that the girls were alone. No doubt this would be a good opportunity to go to their aid."

The prince immediately equipped a troop of soldiers, and led them to the cottage in the wood, where they arrived on the following day. The maidens were alone, as the dream had fore-shadowed, and ran out with joyful cries to meet their deliverers. A soldier was ordered to gather hemlock-roots, and to boil them for the punishment of the old woman, so that she should need no more food if she came home, and ate a sufficiency of them. They passed the night in the cottage, and on the following morning set out early on the road with the maidens, so that they reached the town in the evening. Great was the joy of the sisters, who had not seen each other for two years.

The old woman returned home the same night, and greedily devoured the food which she found on the table. Then she crept into bed to rest, but she never awoke again, for the hemlock put an end to her wicked life. A week later the prince sent a trusty captain to see how things were going on, when he found the old woman dead. Fifty loads of golden thread were found in the secret chamber, and were divided among the sisters. As soon as the treasure was carried away, the captain sent the red cock on the roof. [134] But while the cock was already stretching his red comb out of the smoke-hole, a great cat with fiery eyes clambered down the wall from the roof. The soldiers chased the cat, and soon caught her, when a bird sang from the summit of a tree, "Fix the cat in a trap by her tail, and all will come to light." The men obeyed.

"Don't torture me, good people," said the cat. "I am a human being like yourselves, and have been changed into the shape of a cat by witchcraft, though it was a just return for my wickedness. I was the housekeeper in the palace of a great king a long way from here, and the old woman was the queen's first chambermaid. We were led by avarice to plot together secretly to steal the king's three daughters and a great treasure, and then to make our escape. After we had contrived to make away with all the golden vessels, which the old woman changed into golden flax, we took the children, when the eldest was three years old, and the youngest six months. The old woman was afraid that I might repent and change my intentions, so she transformed me into a cat. Her death loosed my tongue, but I did not recover my former shape." When the captain heard this, he answered, "You deserve no better fate than the old woman," and ordered her to be thrown into the fire.

It was not long before the two elder princesses married kings' sons, like their youngest sister, and the golden thread which they had spun in the cottage in the wood provided them with rich dowries. But they never discovered their parents, nor the place of their birth. It was reported that the old woman had buried many more loads of golden thread in the ground, but no one could find the spot.

SECTION II

ORPHAN AND FOUNDLING STORIES

The Esthonians appear to be very compassionate towards orphans, for many of their tales relate to the adventures of neglected or ill-used orphan children, and the wonderful events by which their welfare was finally secured. Nevertheless, wicked stepmothers and farmers' wives are just as common as in other folk-tales.

The first story of this class which we have selected, "The Wood of Tontla," [135] is specially interesting from its resemblance to Tieck's well-known German story of "The Elves," which must originally have been derived from the same source as the present narrative.

With the Orphan Stories proper I have placed others relating to stolen or friendless children.

THE WOOD OF TONTLA.

( KREUTZWALD .)

In ancient times there was a beautifully wooded region in Alutaga (north of Lake Peipus), which was called the Wood of Tontla. But no one dared to enter it, and those who had chanced to approach it related that they had seen an old tumbledown house through the thick trees, surrounded by creatures of human appearance, with which the grass swarmed like an anthill. These forms were ragged and dusky, and looked like gipsies, and there were many old women and half-naked children among them. A peasant who had wandered rather deeper into the wood than usual, as he was returning home one dark night after a carouse, beheld a strange sight. A number of women and children were gathered round a bright fire, and some were sitting on the ground while others danced. An old woman held a broad iron shovel in her hand, and every now and then scattered the red hot cinders over the grass, when the children flew up into the air, fluttering about like owls in the rising smoke, and then sinking down again. Then a little old man with a long beard came out of the wood, carrying a sack longer than himself. The women and children shouted out, and ran to meet him, dancing round him, and trying to pull the sack off his back; but the old man shook himself free. After this, a black cat as large as a foal, which had been sitting on the doorstep glaring with fiery eyes, leaped upon the old man's sack, and then disappeared in the cottage. But as the spectator's head ached and everything swam before his eyes, his report was not clear, and people could not quite distinguish between the false and the true. It was remarkable that such stories were repeated about the Wood of Tontla from generation to generation, without anybody being able to give a more definite account of it. The King of Sweden more than once ordered the wood to be felled, but the people did not venture to execute his command. One day a rash man struck his axe into a tree, when blood flowed, and a cry was heard as of a man in pain. [136] The terrified woodcutter fled, shaking all over with fear; and after this, no command was so stringent and no reward great enough, to induce a woodcutter to touch the wood of Tontla. It was also very strange that no paths led either into or out of the wood, and that throughout the year no smoke was seen to rise which might indicate the presence of human dwellings. The wood was not large, and it was surrounded by open fields, so that it lay exposed to the view of all. If living creatures had actually dwelt there from olden times, they could only get in and out of the wood by secret subterranean passages; or else they must fly through the air by night, like witches, when all around were asleep. According to tradition, the latter alternative seemed the most probable. Perhaps we shall learn more about these strange birds if we drive on the carriage of the story a little farther, and rest at the next village.

There was a large village a few versts from the Wood of Tontla, where a peasant who had lately been left a widower had married a young wife, and, as often happens, he brought a regular shrew into the house, so that there was no end to the trouble and quarrelling.

The first wife had left a clever and intelligent girl named Elsie, [137] who was now seven years old. The wicked stepmother made the poor child's life more intolerable than hell; she banged and cuffed her from morning to night, and gave her worse food than the dogs. As the woman was mistress in the house, the father could not protect his daughter, and even the smoke of the house was forced to dance to the woman's tune. Elsie had now endured this miserable life for more than two years, and had shed many tears, when she went out one Sunday with the other village children to pluck berries. They strolled about as children do, till they came accidentally to the borders of the Wood of Tontla, where the grass was quite red with the finest strawberries. The children ate the sweet berries, and gathered as many as they could into their baskets, when all at once one of the older boys recognised the dreaded spot and cried out, "Fly, fly, for we are in the Wood of Tontla!" The wood was more dreaded than thunder and lightning, and the children rushed off as if all the monsters of the wood were close upon their heels. But Elsie, who had gone rather farther than the others, and had found some very fine strawberries under the trees, went on plucking them, although she heard the boy shout. She only thought, "The dwellers in the Tontla Wood cannot be worse than my stepmother at home."

Presently a little black dog with a silver bell hung round its neck ran up to her barking. This brought a little girl dressed in fine silken garments to the spot, who quieted the dog, and said to Elsie, "It is a good thing that you did not run away like the other children. Stay with me for company, and we will play very nice games together, and go to pluck berries every day. My mother will not refuse her consent, if I ask her. Come, and we will go to her at once." Then the beautiful strange child seized Elsie by the hand, and led her deeper into the wood. The little black dog barked for pleasure now, and jumped upon Elsie and licked her hand as if she were an old acquaintance.

O what wonders and magnificence made Elsie open her eyes! She thought herself in heaven. A beautiful garden lay before her, filled with trees and bushes laden with fruit; birds were sitting on the branches, more brightly coloured than the most brilliant butterflies, and decked with feathers of gold and silver. And the birds were not shy, but allowed the children to take them in their hands at pleasure. In the midst of the garden stood the dwelling-house, built of glass and precious stones, so that the roof and walls shone like the sun. A lady clad in beautiful robes sat on a bench before the door, and asked her daughter, "Who is this guest you have brought with you?" Her daughter answered, "I found her alone in the wood, and brought her with me for company. Won't you allow her to stay here?" The mother smiled, but did not speak, and scanned Elsie sharply from head to foot. Then she told Elsie to come nearer, patted her cheek, and asked in a friendly way where she lived, whether her parents were still alive, and if she would like to stay here. Elsie kissed the lady's hand and fell down and embraced her knees, and then answered, weeping, "My mother has long been at rest under the turf—

"My mother was borne to the grave,

And none left to comfort or save.

"It is true that my father still lives, but this is small comfort to me when my stepmother hates me, and beats me unmercifully every day. I cannot do anything to please her. O my dearest lady, let me stay here! Let me mind the flocks, or set me to any other work and I will do anything, and will be always obedient to you, but don't send me back to my stepmother. She would beat me almost to death, because I did not go back with the other village children." The lady smiled, and answered, "We will see what we can do for you." Then she rose from the bench and went into the house. Meantime the daughter said to Elsie, "Take comfort, for my mother is friendly to you. I can see in her face that she will consent to our wishes as soon as she has had time to think over the matter." She then followed her mother into the house, leaving Elsie waiting outside. Elsie's heart palpitated with hope and fear, and she waited anxiously for the decision which was to be announced to her.

After a time the daughter came out again with a box of toys in her hand, and said, "My mother says we are to play together while she considers what is to be done about you. I hope you will stay here, for I don't want to let you leave me again. Have you been for a row on the lake?" Elsie stared, and asked, "On the lake! What is that? I never heard anything about it." "You'll see presently," said the young lady, taking off the lid of the box. It contained a leaf of lady's-smock, a mussel-shell, and two fish-bones. There were a few drops of water glittering on the leaf, which the girl threw on the grass. Immediately the grass, the garden, and everything else vanished, as if they had sunk in the ground, and water spread around to the horizon in every direction. Only a small patch remained dry under the feet of the children. Then the young lady set the shell in the water, and took the fish-bones in her hand. The shell began to expand, until it became a pretty boat, in which a dozen children or more could easily have found room. The two seated themselves in it, Elsie not without hesitation, but her companion only laughed, and the fish-bones turned to oars in her hands. The children were rocked by the waves as if they were in a cradle, and presently other boats came in sight, and the people in them were laughing and singing. "We should sing back to them," said the young lady; but Elsie did not know how to sing; so she herself began to sing very sweetly. Elsie could not understand much of what the others sang, but she heard the word Kiisike [138] repeated several times, and asked what it meant, and her companion answered, "That is my name." They floated thus together for a long time, till they heard a voice crying, "Come home, children, for it is nearly evening." Kiisike took the box out of her pocket, and dipped the leaf in the water, so that a few drops lay upon it. Instantly they found themselves in the garden near the beautiful house: everything looked as firm and solid as before, and no water was to be seen anywhere. The shell and fish-bones were put back into the box with the leaf, and the children went home.

Here they saw four-and-twenty ladies sitting round a dinner-table, all splendidly dressed as if for a wedding. The lady of the house sat at the head of the table in a golden chair.

Elsie's eyes did not know how to admire sufficiently all the splendour which surrounded her. Thirteen gold and silver dishes stood upon the table, but one of these was taken up and carried away without the cover having been removed. Elsie ate of the dainty dishes, which were nicer than cakes, and again she thought she must be in heaven, for she could not imagine anything like this on earth.

During dinner, conversation was carried on in low tones, but in a foreign language of which Elsie did not understand a word. [139] At length the lady spoke to a maid who stood behind her chair. The latter went out, and soon returned accompanied by a little old man, whose beard was longer than himself. [140] The old man made a bow, and stood waiting at the door. The lady pointed to Elsie, and said, "Look at this little peasant girl; I am going to adopt her as my foster-child. Make me an image of her, which we can send to the village to-morrow in her stead." The old man looked at Elsie sharply, as if to take her measure, bowed to the lady again, and left the room. After dinner the lady said kindly to Elsie, "Kiisike has asked me to keep you here as a companion for her, and you said yourself that you would like to stay with us. Is this really so?" Elsie fell on her knees, and kissed the hands and feet of the lady in gratitude for her deliverance from her cruel stepmother. But the lady raised her from the ground, stroked her head and her tearful cheeks, and said, "If you are always a good and diligent child, it shall fare well with you. I will take care of you, and you shall be carefully instructed in everything useful till you are grown up, and are able to shift for yourself. My governess, who teaches Kiisike, shall teach you all kinds of fine work, and other things besides."

After a time the old man came back with a long trough on his shoulder filled with clay, and a covered basket in his left hand. He set them down on the ground, and took a piece of clay, which he moulded into a doll. The body was hollow, and he put three salt herrings and a bit of bread into it. Then he made a hole in the breast of the doll, took a black snake a yard long from the basket, and made it creep through. The snake hissed and lashed its tail as if it resisted, but he forced it through the hole. After the lady had carefully inspected the doll on all sides, the old man said, "We want nothing more now but a drop of the peasant girl's blood." Elsie turned pale with terror when she heard this, for she thought that her soul was sold to the Evil One. But the lady comforted her and said, "Fear nothing. We don't want your blood for any evil purpose, but for a good end, and for your future happiness." Then she took a small gold needle, and pricked Elsie's arm, after which she gave the needle to the old man, who thrust it into the heart of the doll. Then he put the doll into the basket to grow, and promised to show the lady the result of his work next morning. Then they retired to rest, and a chambermaid showed Elsie to a room where she found a soft bed ready for her. When she opened her eyes next morning in the silken bed with soft pillows, she found herself wearing a shift of fine linen, and she saw rich garments lying on a chair near the bed. Then a girl came into the room, and told Elsie to wash herself and comb her hair, after which she dressed her from head to foot in the fine new clothes, like the proudest Saxon child. [141] Nothing delighted Elsie so much as the shoes, [142] for until now she had always gone barefoot. Elsie thought that no king's daughter could possess the like. She was so delighted with the shoes that she had no time to admire the rest of her outfit, although everything was beautiful. The poor clothes which she had worn had been removed during the night, for a purpose which she was afterwards to discover. They were put on the doll, which was to be sent to the village in her place. The doll had grown in its case during the night, and had now become a perfect image of Elsie, and ran about like a creature which God had made. Elsie was startled when she saw the doll, which looked exactly like what she herself had been yesterday. When the lady saw Elsie's alarm, she said, "Don't be afraid, child. This clay image cannot do you any harm, and we will send it to your stepmother, for her to beat. She may beat it as much as she likes, for the image is as hard as stone, and cannot feel pain. But if the wicked woman does not alter her conduct, your image will some day punish her as she deserves."

After this, Elsie lived as happily as any spoiled Saxon child which is rocked in a golden cradle. She had neither sorrow nor weariness to suffer; her lessons became easier and easier every day, and her hard life in the village seemed now no more than a bad dream. But the more happiness she found in this new life, the more wonderful everything appeared to her. It could not be natural, and some mysterious power must rule over everything here. A rock of granite stood in the enclosure about twenty paces from the house. When meal-time approached, the old man with the long beard went to the rock, drew a silver wand from his bosom, and struck the rock three times, when it gave out a clear sound. Then a large golden cock sprang out, and perched upon the rock; and as often as he clapped his wings and crowed, something came out of the rock. First came a long table with covers ready laid for all the company, and the table moved into the house of itself, as if on the wings of the wind. When the cock crowed a second time, chairs went after the table, followed by one dish after another. Everything leaped out of the rock, and flew like the wind to the table. It was the same with bottles of mead and apples and pears; everything seemed alive, so that no one needed to fetch and carry anything. When everybody had eaten enough, the old man knocked on the rock a second time with his silver wand, and then the golden cock crowed, and the bottles, dishes, plates, chairs, and table went back into the rock. But when the thirteenth dish came, from which nothing was eaten, a great black cat ran after it, and sat on the rock with the cock, till the old man carried them away. He took the dish in his hand, the cat on his arm, and the golden cock on his shoulder, and disappeared with them under the rock. Not only food and drink, but everything else required for the household, and even clothes, came out of the rock upon the crowing of the cock. Although but little conversation was carried on at table, and even that in a foreign language, the lady and the governess talked and sang a great deal in the house and garden. In time Elsie also learned to understand almost everything, but years elapsed before she could attempt to speak the strange language herself. One day Elsie asked Kiisike why the thirteenth dish came to table every day, although nobody ate anything from it; but Kiisike could not tell her. However, she must have asked her mother, who sent for Elsie a few days afterwards, and talked to her very seriously. "Do not vex your soul with useless curiosity. You would like to know why we never eat from the thirteenth dish? Mark well, dear child; this is the dish of hidden blessing. We dare not touch it, or our happy life would come to an end. It would be much better, too, for men in this world if they did not grasp avariciously after all things without returning anything in gratitude to the Heavenly Dispenser. Avarice is the worst fault of mankind." [143]

The years flew by with arrow-like swiftness, and Elsie had now become a blooming maiden, and had learned many things which would never have become known to her during her whole life, if she had lived in the village. But Kiisike remained the same little child as on the day when she first met Elsie in the wood. The governess who lived in the house with the lady instructed Kiisike and Elsie for some hours daily in reading and writing, and in all kinds of fine work. Elsie learned everything easily, but Kiisike had more taste for childish games than for her lessons. When the whim took her, she threw her work away, caught up her little box, and ran out of doors to play on the lake, and nobody scolded her. Sometimes she said to Elsie, "It's a pity you've grown so big: you can't play with me any longer."

Nine years passed in this way, and one evening the lady sent for Elsie to come to her room. This surprised Elsie, for the lady had never sent for her before; and her heart beat almost to bursting. When Elsie entered, she saw that the lady's cheeks were red, and her eyes were filled with tears, which she hastily wiped away as if to hide them. "My dear child," said the lady, "the time has come when we must part." "Part!" exclaimed Elsie, throwing herself at the lady's feet. "No, dear lady, we must never part till death shall separate us. I have always behaved well; don't drive me from you." But the lady said soothingly, "Calm yourself, child. You do not yet know how much it will increase your happiness. You are now grown up, and I must not keep you here any longer in confinement. You must go back among mankind, where happiness awaits you." Elsie still besought her, "Dear lady, don't send me away; I wish for no other happiness than to live and die with you. Let me be your chambermaid, or give me any other work to do that you like, only don't send me out into the wide world again. It would have been better for you to have left me with my stepmother in the village than for me to have spent so many years in heaven only to be thrust out again into hell." "Be still, dear child," said the lady. "You cannot understand what it is my duty to do for your good, hard as it is for me also. But everything must be done as I direct. You are a child of mortal man, [144] and your years must come at length to an end, and therefore you cannot remain here any longer. I myself and those around me possess human forms, but we are not human beings like you, but beings of a higher order, whom you cannot comprehend. You will find a beloved husband far away from here, who is destined for you, and you will live happily with him, until your days draw to a close. It is not easy for me to part with you, but so it must be, and therefore you must also submit quietly." Then she passed her golden comb through Elsie's hair and told her to go to bed. But how should poor Elsie sleep this unhappy night? Her life seemed like a dark starless night-sky.

We will leave Elsie in her trouble, and go to the village to see what is taking place at her father's house, to which the clay image was sent for the stepmother to beat in Elsie's stead. It is well known that a wicked woman does not improve with age. It sometimes happens that a wild youth becomes a quiet lamb in his old age; but if a girl whose heart is bad assumes the matron's cap, she becomes like a raging wolf in her old days. The stepmother tortured the clay image like a firebrand from hell both day and night, but she could not hurt the impassive creature, whose body was impervious to pain. If the husband endeavoured to protect his child, she beat him too, as a reward for his attempts at peace-making. One day the stepmother had again beaten her clay daughter terribly, and threatened to kill her. In her fury she seized the clay image by the throat with both hands, and was going to strangle it, when a black snake glided hissing from the child's mouth and bit the stepmother in the tongue, so that she fell dead without uttering a sound. When the husband returned home in the evening, he found the dead and swollen body of his wife lying on the floor, but his daughter was nowhere to be found. He cried out, and some of the villagers assembled. They had heard a great noise in the house about noon, but as this was an almost daily occurrence, no one had gone in. In the afternoon all was quiet, but no one had seen the daughter. The body of the dead woman was washed and shrouded, and peas were boiled in salt for those who should watch the dead during the night. [145] The weary man went to his room to rest, and sincerely thanked his stars that he was rid of this firebrand from hell. He found three salt herrings and a piece of bread on the table, which he ate, and then went to bed. Next morning he was found dead in bed, with his body swollen up like that of the woman. A few days afterwards they were carried to the grave, where they could do each other no more harm. The peasants troubled themselves no further concerning the vanished daughter.

Elsie did not close her eyes all night. She wept and lamented the necessity of parting with her happiness so soon and so unexpectedly. In the morning the lady placed a gold seal-ring on Elsie's finger, and hung a small golden casket round her neck. Then she called the old man, pointed to Elsie with her hand, and took leave of her in the same gesture. Elsie was just going to thank her for her kindness, when the old man touched her head gently three times with his silver wand. Elsie felt immediately that she was changed into a bird. Her arms became wings, and her legs became eagle's legs with long claws, and her nose became a curved beak, while feathers covered her whole body. Then she rose up suddenly into the air, and soared away below the clouds like an eagle hatched from the egg. She flew southwards thus for several days, and would gladly have rested sometimes when her wings grew weary, but she felt no hunger. It came to pass one day that she was flying above a low wood where dogs were barking, which could not harm the bird, for they had no wings. All at once she felt her feathers pierced through with a sharp arrow, and she fell to the ground and fainted with terror.

When Elsie awoke from her swoon and opened her eyes wide, she found herself lying under a bush in her human shape. How she came there, and all the other strange events which had happened to her, lay behind her like a dream. Presently a handsome young prince rode up, sprang from his horse, and gave his hand kindly to Elsie, saying, "By good fortune I rode here this morning. I have dreamed, dear lady, every night for the last half-year that I should find you here in the wood. Although I have ridden this way to no purpose more than a hundred times, my longing and my hopes were not extinguished. I shot a great eagle to-day, which must have fallen here, and I went to seek the game, and instead of the eagle I found—you!" Then he helped Elsie to mount the horse, and rode with her to the town, where the old king gave her a friendly reception. A few days afterwards they prepared a splendid wedding; and on the wedding morning fifty loads of treasure arrived, which had been sent by Elsie's dear foster-mother. After the old king's death, Elsie became queen, and in her old age she herself related the adventures of her youth. But since that time no one has ever seen or heard any more of the Wood of Tontla.

The King of the Misty Hill (Kreutzwald) is a somewhat similar, but very inferior story. A girl who is out in a wood all night sees a fire on a hill, and finds an old man standing by it. He had a long grey beard, and only one eye, and wore an iron helmet. He threw it on the ground, when two girls appeared, and the village child stayed with them till morning, when a young woman gave her a brooch which would enable her to return to the Misty Hill whenever she pleased. On reaching home, she found she had been absent seven years. On the first opportunity she returned to the hill by night, and her friend who had given her the brooch told her that the old man was the King of the Misty Hill, and the consort of the Meadow Queen, and she was their daughter. The girl continued her nightly visits to the Misty Hill; but after her mar riage, her husband discovered her disappearance, and taking her for a were-wolf, tried to burn her; but the King of the Misty Hill carried her away to his dwelling uninjured.

In the story of "The Orphan's Handmill" (Kreutzwald), a compassionate magician from Finland in the guise of a beggar enables an ill-used and overworked orphan girl to obtain a wonderful handmill in a chest, which he forbids her to open, but which grinds all the corn poured into it, without any labour on her part. Her mistress sends her to church, intending to discover the secret of the chest, and then to drive her away and keep the chest; but when she raises the lid, a bright flame bursts from the chest which burns her to ashes. Shortly afterwards, the girl's master marries the orphan, when the chest, having done its work, vanishes, leaving no trace, it having been carried away to the underground kingdom from which the girl had brought it in a vision, with the aid of the white horse (or mare), which always figures as an inhabitant of Põrgu.

THE ORPHAN BOY AND THE HELL-HOUNDS. [146]

( KREUTZWALD .)

Once upon a time there lived a poor labourer and his wife, who dragged on a wretched existence from day to day. They had three children, but only the youngest survived. He was a boy of nine years old when he buried first his father and then his mother, and he had no other resource than to beg his bread from door to door. A year afterwards he happened to come to the house of a rich farmer just when they wanted a herdboy. The farmer himself was not such a bad man to deal with, but his wife had control of everything, and she was a regular brute. It may easily be imagined how much the poor orphan boy suffered. The blows that he received daily were three times more than sufficient, but he never got enough bread to eat. But as the orphan had nothing better to look forward to, he was forced to endure his misery.

One day the poor boy had the misfortune to lose a cow from the herd. He ran about the forest till sundown from one place to another, but could not find the lost cow; and although he well knew what awaited him when he reached home, he was at last obliged to gather the herd together without the missing cow. The sun had not set long when he already heard the voice of his mistress shouting, "You lazy dog, where are you dawdling with the herd?" He could not wait longer, but was forced to hurry home to the stick. It was already growing dusk when the herd arrived at the gate, but the sharp eyes of the mistress had already discovered that one cow was missing. Without saying a word, she snatched the first stake from the fence, and began to belabour the boy, as if she would beat him to a jelly. She was in such a rage that she would certainly have beaten him to death, or made him a cripple for life, if the farmer, hearing his cries and sobs, had not compassionately come to his aid. But as he knew the temper of the furious woman, he would not venture to interfere directly, but sought to soften her, and said beseechingly, "Don't beat the boy quite to pieces, or he won't be able to look for the lost cow. We shall get more profit out of him if you don't quite kill him." "True enough," said the woman, "his carrion won't be worth as much as the good beef." Then she gave him a few more good whacks, and packed him off to look for the cow, saying, "If you come back without the cow, I'll beat you to death." The boy ran from the door sobbing and crying, and went back to the forest where he had been with the herd in the daytime, and searched all night, but could not find a trace of the cow anywhere. But when the sun rose next morning, he made up his mind what to do. "Whatever may happen to me," he said, "I won't go back again." Then he made a start, and ran straight forward at one stretch, till he had left the house far behind him. He himself could not tell how far he ran before his strength failed, and he sank down half dead when it was already almost noon. When at length he awoke from a long heavy sleep, he felt something cool in his mouth, and on opening his eyes, he saw a little old man with a long grey beard putting the ladle back into a milk-can. "Please give me a little more to drink," said the boy. "You have had enough for to-day," answered the old man. "If I had not been passing this way by accident, you would have slept your last sleep, for you were already half dead when I found you." Then the old man asked the boy whence he came and whither he was going. The boy related everything that had happened to him, as far back as he could remember, down to last night's beating. The old man listened attentively to the story, but without interrupting, and after a while he remarked, "My dear child, you have fared neither better nor worse than many others whose dear friends and protectors lie beneath the sod. As you have run away, you must seek your fortune elsewhere in the world. But as I have neither house nor farm, nor wife nor child, I cannot do anything to help you but give you good advice gratis. Sleep here quietly through the night, and to-morrow morning note carefully the exact spot where the sun rises. You must proceed in that direction, so that the sun shines in your face every morning, and on your back every evening. Every day you will feel stronger, and after seven years you will see a great mountain before you, so high that its summit reaches to the clouds. There you will find your future fortune. Take my wallet and my flask, and you will find as much food and drink in them as you require each day. But take care always to leave a crumb of bread and a drop of liquid untouched, or else your store of food will fail you. [147] You may give freely to a hungry bird or to a thirsty animal, for God is pleased when one of His creatures is kind to another. You will find a folded plantain-leaf at the bottom of the wallet, which you must take the greatest care of. When you come to a river or lake on your journey, spread the leaf on the water, and it will immediately change into a boat which will carry you over to the other side. Then fold the leaf together again, and put it into your wallet." After thus speaking, he gave the wallet and the flask to the boy, and said, "God bless you!" The next moment he had vanished from the boy's eyes.

The boy would have supposed it to be all a dream, if he had not held the wallet and flask in his hand to convince him that it was a reality. He then looked into the wallet, where he found half a loaf, a small case of salt herrings, another of butter, and a nice piece of bacon. When the boy had eaten enough, he lay down to sleep, with the wallet and flask under his head, so that no thief should be able to take them from him. Next morning at sunrise he awoke, refreshed himself with food and drink, and then set out on his journey. It was strange that he felt no weariness, and only hunger made him aware that it was nearly noon. He ate the good fare with relish, took a nap, and travelled on. He found that he had taken the right course when the sun set behind his back. He travelled for many days in the same direction, when he arrived on the bank of a small lake. Now he had an opportunity of testing the properties of the leaf. All befell as the old man had foretold, for a small boat with oars lay before him on the water. He stepped in, and a few good strokes of the oars landed him on the other side. Then the boat changed back into a leaf, and he put it into his wallet.

Thus the boy travelled for several years, without the provisions in his flask and wallet failing. Seven years may well have passed, for he had now become a strong youth, when one day he beheld afar off a lofty mountain which seemed to reach the clouds. But a whole week more passed before he could reach its foot. Then he sat down to rest, and to see whether the predictions of the old man would be accomplished. He had not sat there very long when a strange hissing fell upon his ear, and immediately afterwards an enormous serpent appeared, at least twelve fathoms long, which came quite close to the young man. Horror seized him, and he was unable to move, but the serpent passed by him in a moment. Then all was still awhile, but afterwards it seemed to him as if something heavy was moving along in sudden leaps. This proved to be a great toad, [148] as large as a foal of two years old. This ugly creature also passed by without taking any notice of the youth. Then he heard a rushing noise above him, as if a great storm had arisen, and when he looked up, he saw a great eagle flying over his head in the direction which the serpent and the toad had taken. "These are queer things to bring me good fortune," thought the youth. Suddenly he beheld a man on a black horse riding towards him. The horse seemed to have wings to his feet, for he flew like the wind. When the man saw the youth sitting at the foot of the mountain, he reined in his horse and asked, "Who has passed by here?" The youth answered, "First of all a great serpent, perhaps twelve fathoms long, then a toad as large as a two-year-old foal, and lastly a great eagle high above my head. I could not guess at his size, but the sound of his wings was like that of a tempest." "You have seen well," answered the stranger. "These are my worst enemies, and I am now in pursuit of them. I might take you into my service, if you have nothing better in view. Climb over the mountain, and you will come straight to my house. I shall be there as soon as you, if not sooner." The young man promised to come, and the stranger rode away like the wind.

The youth did not find it easy to climb the mountain. It was three days before he could reach the summit, and three days more before he reached the foot of the mountain on the opposite side. His new acquaintance was standing in front of his house, and he informed him that he had succeeded in killing the serpent and the toad, but that he had not been able to reach the eagle. Then he asked the young man if he was willing to engage himself as his servant. "You can have as much good food as you want every day, and I will give you liberal wages too, if you will do your duty faithfully." The bargain was struck, and the master took his new servant into the house, and showed him what he had to do. A cellar was hewn in the rock, and closed with threefold doors of iron. "My savage dogs are chained in this cellar," said the master, "and you must take care that they do not dig their way out under the door with their paws. For know that if one of these savage dogs got loose, it would no longer be possible to restrain the others, for each would follow the other and destroy everything which lives upon the earth. If the last dog should break out, the end of the world would come, and the sun would have shone for the last time." Then he led his servant to a hill which was not created by God, but heaped together by human hands from immense blocks of stone.

"These stones," said the master, "have been heaped together so that a fresh stone can always be rolled up as often as the dogs dig out a hole. I will show you the oxen which drag the stones, in the stall, and instruct you about everything else which you have to attend to."

In the stall were a hundred black oxen, each of which had seven horns, and they were fully as large as the largest oxen of the Ukraine. [149] "Six yoke of oxen harnessed before the waggon will drag a stone easily away. I will give you a crowbar, and when you touch the stone with it, it will roll into the waggon of itself. You see that your work is not very laborious, but your vigilance must be great in proportion. You must look to the door three times during the day, and once at night, lest any misfortune should happen, for the mischief might be much greater than you would be able to answer for to me."

Our friend soon comprehended his duties, and his new occupation was just to his taste. Each day he had the best of everything to eat and drink that a man could wish for. After two or three months the dogs had scratched a hole under the door large enough to put their tails out; but a stone was immediately rolled against the breach, and the dogs were forced to begin their work afresh.

Many years passed by, and the young man had accumulated a good store of money. Then the desire awoke in him to mingle with other men again, for it was so long since he had seen any human face except his master's. Although his master was kind, the young man found the time terribly long, especially when his master took the fancy to have a long sleep. At such times he slept for seven weeks at a stretch, without interruption, and without showing himself.

It chanced that the master had fallen into one of his deep slumbers, when one day a great eagle descended on the hill of stones and began to speak. "Are you not a great fool to sacrifice your pleasant life to good living? The money which you have saved is quite useless to you, for there are no men here who require it. Take your master's swift horse from the stable, bind your bag of money to his neck, leap on his back, and ride away in the direction in which the sun sets, and after some weeks you will again find yourself among men. But you must bind the horse fast with an iron chain, so that he cannot run away, or he would return to his usual haunts, and your master would come to fight with you; but if he is without the horse, he cannot leave the place." "But who will watch the dogs here, if I go away while my master sleeps?" asked the young man. "A fool you are, and a fool you will remain," replied the eagle. "Are you not yet aware that God has created him for the express purpose of guarding the hell-hounds? It is from sheer laziness that he sleeps for seven weeks at a stretch. When he has no stranger as a servant, he will be obliged to rouse himself and do his own work himself."

This advice delighted the young man. He followed the counsel of the eagle, took the horse, bound the bag of gold on his neck, leaped on his back, and rode away. He had not ridden very far from the mountain when he heard his master calling after him, "Stop, stop! Take your money and begone in God's name, but leave me my horse!" The youth paid no heed, but rode away, and after some weeks he found himself once more among mortal men. Then he built himself a nice house, married a young wife, and lived happily as a rich man. If he is not dead, he must be still living, but the wind-swift horse died long ago.

Of the next story we give only an abstract. It will be remembered that Linda was hatched from an egg, while the later adventures of the princess in the following tale resemble those of Cinderella.

THE EGG-BORN PRINCESS.

( KREUTZWALD .)

Like many others, this story begins with a childless queen whose husband is absent at the wars. She is visited by an old woman on crutches, who gives her a little box of birch-bark containing a bird's egg, and tells her to foster it in her bosom for three months, till a live doll like a human infant is hatched from it. This was to be kept in a woollen basket till it had grown to the size of a new-born child. It would not require food or drink, but the basket must be kept in a warm place. Nine months after the doll's birth, the queen herself would give birth to a son, and the king was to proclaim that God had sent the royal parents a son and daughter. The queen was to suckle the prince herself, but to procure a nurse for the princess; and when the children were christened, the old woman wished to be their godmother, and gave the queen a bird's feather with which to summon her. The matter was to be kept secret. Then the old woman departed, but as she went, she grew suddenly young, and seemed to fly rather than to walk.

A fortnight afterwards the king returned victorious, and the queen was encouraged to hope for the best. In three months' time, a doll, half a finger long, was hatched from the egg, and all came to pass as the old woman had foretold. On the christening day, the queen opened one of the windows and cast out the feather.

When all the guests were assembled, a grand carriage drove up, drawn by six yolk-coloured horses, and a young lady stepped out in rose- coloured gold-embroidered silken robes, which shone with sunlike radiance, though the face of the lady was concealed by a fine veil. She removed it on entering, when all agreed that she was the fairest maiden they had ever seen in their lives. She took the princess in her arms, and named her Rebuliina, [150] which puzzled everybody. A noble lord stood sponsor for the prince, who was named Villem. The godmother then gave the queen many instructions concerning the rearing of the children, and told her to keep the box with the eggshells always beside them in the cradle, to ward off evil from them. Then she took her leave, and the queen gave out that she was a great princess from a foreign country.

The children throve, and the nurse observed that a strange lady sometimes came to gaze on the princess by night. Two years afterwards the queen fell sick, and gave over the princess to the charge of the nurse, directing her, under oath of secrecy, to fasten the talisman round the neck of the child when she was ten years old. She then sent for the king, and begged him to let the nurse remain with the princess as long as the princess herself wished it, and after this she expired.

The king then brought home the inevitable cruel stepmother, who could not endure the sight of the children. When the princess was ten years old, her nurse put the talisman round her neck, but the thoughtless girl stowed it away with some other relics of her mother, and forgot it till a year or two afterwards, when the king was absent, and her stepmother cruelly beat her. She ran crying into the house, and looked in the box, but rinding only a handful of wool and two empty eggshells in the box, threw them out of the window, along with a small feather which was under the wool. Immediately her godmother stood before her, and soothed and comforted her. She charged her to submit to her stepmother's tyranny, but always to carry the talisman in her bosom, for then no one could injure her, and when she was grown up, her stepmother would have no further power over her. The feather, too, would summon her godmother whenever she needed her. The lady then took the girl into the garden, pronounced a spell over the little box, and fetched out supper from it, teaching the princess the spell by which she could obtain what she needed from it. But after this time her stepmother grew much more friendly to her.

The princess grew up a peerless maiden; but at length war broke out, and the royal city, and even the palace, were in such straits that Rebuliina summoned her godmother to her aid; but she told her that though she could rescue her, the rest must abide their fate. She then led her invisibly out of the city through the besieging army, and next day the city was taken. The prince escaped, but the king and his household were made prisoners, and the queen was slain by a hostile spear. The princess was changed by her godmother into a peasant maiden, and instructed to wait for better times, when she could resume her former appearance with the aid of the casket. After wandering alone for some days, the princess reached a district unravaged by war, and engaged herself as maid at a farm-house. She did her work admirably with the aid of the casket, and after a time attracted the notice of a noble lady who was passing through the village, who asked her to enter her service. Six months afterwards came news that the prince had driven out the enemy with the aid of an army from abroad, and had been proclaimed king, the old king having died in prison in the meantime.

The prince was greatly grieved at his father's death, but after a year of mourning he resolved to take a bride, and all the maidens were bidden to a feast. The three daughters of Rebuliina's mistress were invited, and the godmother directed her in a dream to attire them first, and then to set out after them. She grew very restless, and when her mistress and the young ladies were gone, she sat down and wept bitter tears; but a voice told her to make use of the casket, and immediately magnificent gold-embroidered robes appeared on the bed; and as soon as she had washed her face, she resumed her former appearance, and was amazed at her own beauty when she looked in the glass. When she went down-stairs, she found a magnificent coach with four yolk-coloured horses at the door. Just as she reached the palace, she found to her horror that she had forgotten the casket, and was about to turn back, when a swallow brought it to her. Everything in the palace was joy and splendour; but as the princess entered, the other ladies paled like stars before the sun, and the king never left her side. At midnight the hall was suddenly darkened, and then grew light again, when the godmother of the princess appeared, and presented her to the king as the adopted child of his father's first queen. Then there was a loud noise, and she disappeared. The king married the princess, and they lived happily together, but the casket was seen no more, and it was supposed that the god-mother had taken it with her.

THE ROYAL HERD-BOY.

( KREUTZWALD .)

Once upon a time there lived a king who was so mild and good to his subjects that there was no one who did not bless him, and pray to the Heavenly Father to grant him a long life.

The king had lived happily with his wife for many years, but as yet no child had blessed his marriage. Great was the rejoicing of the king and all his subjects when at length the queen brought a fair child into the world. But their happiness was short-lived, for three days after the birth of the prince, the mother closed her eyes for ever, leaving her child an orphan and her husband a widower. The king mourned grievously for the loss of his dear consort, and his subjects mourned with him, and there was not a cheerful face to be seen anywhere. Three years afterwards the king married again, in deference to the wishes of his subjects, but he was unfortunate in his second choice. He had buried a dove and married a hawk in her place, and unfortunately it goes thus with many widowers. The new consort was a wicked, hard-hearted woman, who never showed any good-will towards the king and his subjects. She could not bear the sight of the former queen's son, as she feared that the succession would fall to him, for the people loved him greatly for his mother's sake. The crafty queen conceived the wicked design of sending the boy to some place where the king would be unable to discover him, for she had not courage to murder him. She paid a wicked old woman a large sum to help her to carry out her infamous design. The child was handed over to the old woman at night, and she carried it far away along unfrequented paths, and delivered it to some poor people to adopt as their child. On the way, the old woman stripped off the child's good clothes, and wrapped it in rags, so that no one should discover the deceit. The queen had bound her by a solemn oath never to reveal to any one the place to which she had carried the prince. The child-stealer did not venture to travel by day, because she feared pursuit, so that it was a long time before she found a sufficiently retired spot. At last she reached a lonely house in a wood, where the feet of strangers rarely penetrated, and she thought this a suitable abode for the prince, and paid the peasant a hundred roubles for the expense of bringing up the child. It was lucky for the prince that he had fallen among good people, who cared for him as if he had been their own dear child. The lively boy often made them laugh, especially when he called himself a prince. They saw from the liberal payment that they had received that the boy could be from no common stock, and that he must be of noble birth on either the father's or the mother's side, but their ideas never soared high enough to fancy the boy's sallies to be actual truth.

It can easily be imagined how great was the consternation at the palace when it was discovered in the morning that the prince had been stolen during the night, and in so strange a manner that no one had heard anything, and that not the slightest trace of the thief was left behind. The king wept bitterly for days for his son, whom he loved so tenderly in remembrance of his mother, and all the more because he was so unhappy with his new consort. Every place was searched thoroughly for a long time for some trace of the vanished child, and a great reward was offered to any one who could give any information; but every effort was vain, and it seemed as if the boy had been blown away. None of the searchers found his way to the lonely cottage in the wood where the prince lived, and no one brought the news to the inhabitants. No one could discover the secret, and many people thought that the prince had been carried away by an evil spirit or by witchcraft. But while the prince was wept for at home as if he was dead, he grew up in the lonely forest, and prospered wonderfully, till he grew to such an age that he was fit for work. Meantime he developed such wonderful intelligence, that his foster-parents were often obliged to admit that the egg was much cleverer than the hen.

The prince had lived thus for more than ten years, when he became anxious to associate with other people. He begged his foster-parents to allow him to earn his bread with his own hands, and said, "I have strength and understanding enough to keep myself without your help. I find the time very long during this lonely life here." His foster-parents opposed the plan at first, but were at length obliged to consent and to gratify the young fellow's wish. The peasant himself accompanied him in search of suitable employment. He found a rich farmer in a village who wanted a herd-boy, and as his foster-son wanted just such a post, they soon came to an agreement. The arrangement was made for a year, but it was settled that the boy might leave his employment at any time and return to his foster-parents. It was also settled that if the farmer was dissatisfied with the boy, he might send him away during the course of the year, but not without informing his foster-parents.

The village where the prince had thus taken service was not far from a great highway, along which many people passed daily, both high and low. The royal herd-boy often sat close to the road, and talked to the passers-by, from whom he learned many things which would otherwise have remained unknown to him. So it happened one day that an old man with grey hair and a long white beard passed that way when the prince was sitting on a stone and playing the flute while the animals were grazing, and if one of them strayed too far from the others, the boy's dog drove it back. The old man gazed awhile at the boy and his flock, and then he went a few paces nearer and said, "You don't seem to have been born a herd-boy." The boy answered, "It may be so; I only know that I was born to be a ruler, and first learned the business of a ruler. If it goes well with the quadrupeds, I will perhaps try my fortune later on with the bipeds." The old man shook his head in wonder and went his way. Another time a handsome coach passed by, in which sat a lady and two children. There was a coachman on the box and a footman behind. The prince happened to have a basket of freshly-plucked strawberries in his hand, which attracted the notice of the proud Saxon lady. [151] She ordered the coachman to stop, and called out from the coach-window, "Come here, you lout, and bring me the strawberries. I will give you a few copecks for them, to buy wheaten bread." The royal herd-boy did as if he had heard nothing, and did not imagine that the order was addressed to him, while the lady called out a second and a third time; but it was as if she had spoken to the wind. Then she called to the footman behind, "Go and give that vagabond a box on the ear, to teach him to listen." The footman jumped down to execute the order. But before he reached him, the herd-boy jumped up, seized a thick stick, and called out to the footman, "If you don't want a broken head, don't come a step nearer, or I'll smash your face." The footman went back and reported the occurrence. Then the lady cried out angrily, "What, you rascal, are you afraid of this lout of a boy? Go and take away his basket by force. I'll show him who I am, and I'll punish his parents too, for not bringing him up better."

"Oho!" cried the herd-boy, who heard the order. "As long as there is any life in my limbs, nobody shall deprive me of my rightful property by force. I'll stamp anybody to broth who tries to rob me of my strawberries." As he spoke, he spat on his hands, and whirled his cudgel round his head till it whistled. When the footman saw it, he had not the least desire to attempt it, but the lady drove away with violent threats, declaring that she would not permit this insult to remain unpunished. Other herd-boys who had seen and heard the affair from a distance related it to their companions in the evening. The people were all frightened, for they thought it would fare ill with them also if the great lady complained to the authorities about the boy's stupid obstinacy and an inquiry was ordered. The prince's master scolded him, and said, "I can't say anything in your favour, and what you've cooked you must eat yourself." The boy replied, "I shall come off scatheless; that's my affair. God has put a mouth in my head and a tongue in my mouth, and I can speak for myself if necessary, and I won't ask you to be my advocate. If the lady had asked for the strawberries in a proper way, I would have given them to her; but how dared she call me a lout? My nose [152] is just as clean as hers."

Meantime the lady drove to the royal city, where she had nothing more pressing to do than to complain to the authorities of the insolent behaviour of the herd-boy. An investigation was ordered at once, and the youth and his master were ordered to appear before the authorities. When the messenger entered the village to enforce the order, the prince said, "My master has nothing to do with this affair, and I myself must answer for what I did yesterday." They wanted to bind his hands behind his back, and to lead him before the court as a prisoner, but he drew a sharp knife from his pocket, stepped some paces back, turned the point against his breast, and cried out, "No one shall bind me while I live! Rather than let you bind me, I will thrust the knife into my heart. You may then bind my corpse, or do whatever you please with it, but no man shall lay a cord or fetter on me while I live. I am quite ready to appear before the court and give evidence, but I will never go there as a prisoner." His boldness frightened the messengers, and they were afraid to approach him, for they feared that the blame would fall on them if the boy carried out his threat; and as he was ready to go with them of his own accord, they were obliged to be content. On the way, the messengers wondered more and more at the understanding and cleverness of their prisoner, for he knew everything better than they did themselves. But much greater was the astonishment of the judges when they heard the account of the affair from the boy's own mouth. He spoke so clearly and reasonably that they gave judgment in his favour, and acquitted him of all blame. The great lady then applied to the king, who promised to investigate the whole affair himself; but he also was forced to agree with the judges and to pronounce the youth innocent. The lady was now ready to burst with rage at the thought that a peasant boy should have gained a verdict in her despite. She complained to the queen, knowing that she was very much harsher than the king. "My consort," said the queen, "is an old idiot, and his judges are all fools. It is a pity that you brought the matter before the court, instead of coming to me, for I would have managed the affair differently, and would have done you justice. Now that the matter has passed through the court, and the judgment is confirmed by the king, I am no longer in a position to put a better face on it openly, but we must see how we can arrange to punish the youth without attracting attention." It occurred to the lady that there lived a very ill-tempered peasant woman on her estate, with whom no servant would stay, while her husband said that his life with her was more uncomfortable than if he was in hell. If the impudent boy could be induced to go to her as herd-boy, she thought the woman would give him a severer punishment than any judge could inflict upon him. "I'll arrange the matter just as you wish," said the queen. So she summoned a trustworthy messenger, and instructed him what to do. If she had had the least idea that the herd-boy was the exiled prince, she would have had him put to death at once, without troubling herself about the king or the judges' decision.

As soon as the prince's master heard the queen's desire, he at once released the herd-boy from his service. He thanked his stars that he had got out of the scrape so easily. The queen's messenger now took the lad to the farm to which she had consigned him without his consent. The wicked old woman shouted for joy when she heard that the queen had found her a herd-boy, and sent word that she might treat him as she pleased, because the youth was very perverse, and nothing good was to be got out of him. She did not know how hard the new millstone was, and hoped to treat him in her usual fashion; but she was soon to discover that this fence was too high to jump over, and that the youth would not sacrifice a hair's-breadth of his rights. If she gave him a single bad word without cause, he gave her a dozen back; and if she lifted her hand against him, he caught up a stone or a log of wood, or anything else which happened to come to hand, and cried out, "Don't dare to come a step nearer, or I'll split your skull and mash you to soup." The woman had never heard such language from anybody, least of all from her servants; but her husband rejoiced in secret when he heard her quarrelling, and he did not stand by his wife, for the boy did not neglect his duty. The woman tried to break the boy's spirit with hunger, and refused him food, but the boy helped himself by force to whatever he could find, and helped himself to milk from the cow besides, so that he was never hungry. The more difficult she found it to manage the boy, the more she vented her rage on her husband and others about her. When the prince had led this vexatious life for some weeks, and found that each day was like the other, he determined to pay the old woman out for her wickedness in such a fashion that the world should be quite rid of such a monster. In order to carry out his design, he caught a dozen wolves and shut them up in a cave, and he threw them a beast from his flock every day, so that they should not starve. Who can describe the woman's rage when she saw her property gradually dwindling, for every day the boy brought home an animal less than he had taken to pasture in the morning, and his only answer when questioned was, "The wolves have devoured it." She screamed like a maniac, and threatened to throw the boy to the wild beasts to devour, but he answered, laughing, "Wouldn't your own savage meat be better for them?" Then he left the wolves for three days without food in the cave, and at night, when every one was asleep, he drove the herd from their stall, and put the twelve wolves in instead, fastening the door securely, so that the wild beasts should not escape. When he had thus arranged everything, he turned his back on the farm, for he had long been tired of playing herd-boy, and now felt strong enough for greater undertakings. [153]

But what horrors happened next morning, when the woman went into the stall to let out the animals and to milk the cows! The wolves, maddened with hunger, rushed upon her, pulled her down, and devoured the whole of her, clothes and skin, and hair and all, so that nothing remained but her tongue and heart, which were too poisonous for even the wild beasts to touch. Neither her husband nor her servants lamented the misfortune, for every one was delighted to be rid of such an infernal woman.

The prince wandered about the world for some years, trying his hand first at one trade and then at another, but he never stayed long in one place, for the recollections of his childhood, which hovered about him like vivid dreams, always warned him that he was born to a higher condition. From time to time he encountered the old man again, who had read this in his eyes while he was still a herd-boy. When the prince was eighteen years old, he engaged himself to a gardener to learn gardening. Just at this time an event happened which changed the course of his life. The wicked old woman who had taken him away by the queen's orders, and had given him into the charge of the people at the forest-farm, confessed her crime to the priest on her death-bed, for her soul was burdened with the weight of her sins, and could not find rest till she had revealed it. She indicated the farmhouse to which she had brought the child, but could not tell whether the prince was now living or dead. The priest hastened to the king with the joyful tidings that a trace of his lost son was found at last. The king informed no one of what he had heard, but immediately ordered his horse to be saddled, and set out on his way with three faithful attendants. In a few days they reached the farm in the wood. Both the farmer and his wife confirmed the fact that at such and such a time a male child had been given into their charge to rear, and that they had received one hundred roubles at the same time for their expenses. They had concluded from this circumstance that the child was probably of high birth, but they had never supposed that he was of royal descent, and had thought that the boy was only jesting when he had called himself a prince. Then the farmer himself attended the king to the village where he had taken the youth as herd-boy, not, indeed, by his own wish, but at the request of the boy, who could not live longer in that lonely place. But how shocked was the farmer, and still more the king, when they did not find the boy, who must now be grown to a young man, in the village, and could learn no further tidings of him! All that the people could tell them was that the boy was summoned before the court at the suit of a noble lady, and that he had been acquitted and set at liberty; but after this one of the queen's servants had taken the boy away and put him to service at another farm. The king hastened thither, and found that his son had indeed been there for a few weeks, but he had fled, and nothing more had been heard of him. Where should they now seek for advice, and who was able to direct their search aright?

While the king was thus greatly troubled at losing all traces of his son, the old man who had several times encountered the prince presented himself and said that he knew such a young man as they sought for, who had first served as a herdsman and had afterwards worked at several other occupations, and that he hoped to be able to discover him. The king promised the old man a rich reward if he could help him to find his son, and he ordered one of his attendants to dismount from his horse, and pressed the old man to mount, so that they could travel quicker; but he said, smiling, "No matter how fast a horse can run, my legs can run as fast, for they have traversed larger districts of the world than any horse." In fact, in a week's time they came upon the traces of the prince, and found him in the grounds of a magnificent mansion, where he was engaged as gardener. The king's joy was unbounded when he recovered his son, whom he had mourned for so many years as dead. Tears of joy streamed down his cheeks as he strained his son to his breast and kissed him. But he heard tidings from his son's mouth which damped the joy of their meeting, and caused him fresh trouble. The gardener had a young and beautiful daughter, fairer than all the flowers in this splendid garden, and as pure and good as an angel. The prince had lost his heart to this maiden, and he told his father plainly that he would never marry a lady of higher rank, but would take the gardener's daughter as his consort, even if he should be forced to abandon his kingdom for her. "Come home first," said the king, "and afterwards we will talk the matter over." Then the prince asked his father for a costly gold ring, and put it on the maiden's finger before the eyes of all, saying, "With this ring I betroth thee, and I will return, whether the time be long or short, to claim thee as my bride." But the king answered, "No, not so; the affair shall be arranged otherwise." He took the ring from the maiden's finger and clove it in twain with his sword. One half he gave to his son, and the other to the gardener's daughter, and said, "If God has created you for one another, the two halves of the ring will grow together of themselves at the proper time, so that the point at which the ring was divided cannot be detected. Let each keep their half till the time shall be fulfilled."

The queen was ready to burst with rage when she saw her stepson, whom she thought had disappeared for ever, suddenly return as the undisputed heir to the throne, for the king had only two daughters by his second marriage. A few years afterwards the king closed his eyes in death, and his son became king. Notwithstanding the great wrongs which he had received from his stepmother, he would not return evil for evil, but left her to the justice of God. Although she no longer hoped to set one of her daughters on the throne in his place, she hoped at least to wed him to a noble lady of her own family; but he answered, "I will not consent, for I have chosen my bride long since." When the queen-dowager learned that the young king was resolved to marry a maiden of low birth, she incited the highest councillors of the kingdom to attempt unanimously to prevent it. But the king remained firm, and would not yield. After the matter had been discussed for a long time, the king announced his final decision. "We will give a great feast, and invite all the princesses and all the other unmarried ladies of high birth; and if I find one among them who surpasses my chosen bride in grace and beauty, I will marry her. But if this is not the case, my betrothed shall become my consort."

Thereupon a magnificent feast was prepared in the royal palace, which was to last a fortnight, that the king might have full opportunity of considering whether any of the ladies surpassed the gardener's daughter. All the great ladies in the neighbourhood were invited to bring their daughters to the feast, and as the object of the gathering was generally known, every maiden hoped that the great prize would fall to her. The feast drew to a close, and yet the king had not met with one who pleased his fancy. On the last day of the feast the highest councillors of the kingdom again presented themselves before the king, and said, as the queen had instructed them, that if the king did not make his choice before evening, an insurrection might break out, for all his subjects wished the king to marry. The king replied, "I will accede to the wish of my subjects, and will announce my choice this evening." Then, unknown to the others, he sent a trustworthy messenger to bring the gardener's daughter away secretly, and to keep her in concealment till evening. In the evening the royal palace was ablaze with light, and all the great ladies were robed in their most elegant attire, expecting the moment which should bring them good fortune or the reverse. But the king advanced to a young lady in the hall who was so muffled up that you could hardly see the tip of her nose. All were struck with the simple dress of the stranger. She was clothed in fine white linen, and wore neither silk, satin, nor gold, while all the other ladies were robed from head to foot in silks and satins. Some curled their lips, and others turned up their noses, but the king took no notice, but loosed the maiden's head-gear, and led her to the queen-dowager, saying, "Here is my chosen bride, whom I will take as my consort, and I invite all who are here assembled to my wedding." The queen-dowager cried out angrily, "What better could be expected of a man who was reared as a herd-boy? If you want to go back to your business, take the maid with you, who may perhaps understand tending swine, but is quite unfit for a king's consort. Such a peasant girl can only disgrace the throne of a king." These words moved the king to anger, and he answered sternly, "I am king, and can do what I will, but woe to you who have brought my former condition to my remembrance; and you have also reminded me who reduced me to this. However, as no sensible man buys a cat in a sack, I will show you all before we separate that I could nowhere have found a more suitable bride than this very maiden, who is as pure and good as an angel from heaven." As he spoke, he left the room, but soon returned with the old man whom he had known ever since he was a herd-boy, and who had afterwards put the king on the track of his son. The old man was a famous sorcerer from Finland, who knew many secret arts. The king said, "Mighty sorcerer, show us by your art the inmost character of the maidens here present, that we may know which of them is most worthy to become my bride." The sorcerer took a bottle filled with a liquid that looked like wine, muttered a spell over it, and directed the maidens to gather in the midst of the hall. He then sprinkled a few drops on the head of each, and they all fell asleep as they stood. But what a wonderful thing now happened! In a short time they were all so transformed that none retained her human shape, but some were changed into snakes, wolves, bears, toads, swine, or cats, and others became hawks or other birds of prey. But among all these bestial forms was a beautiful rose-bush, covered with flowers, and with two doves nestling on its branches. And this was the gardener's daughter whom the king had chosen as his consort. Then said the king, "We have now seen the inmost kernel of each, and I am not going to let myself be dazzled by the outer shell." The queen-dowager could not contain herself for rage, but the matter was so clear that she was unable to help herself. Then the sorcerer fumigated all the maidens with magic herbs, which roused them from their sleep and restored them to their human shapes. The king received his beloved from the rose-bush, and asked for her half-ring, and when the maiden drew it from her bosom, he took his own half-ring, and laid them together on the palm of his hand, when the two halves immediately united, and no eye could perceive a crack or any indication of the spot where the sword-stroke had cleft the ring. "Now my honoured father's wish has come to pass," said the young king, and celebrated his union with the gardener's daughter on the same evening. He invited all those present to a wedding-feast, but the noble ladies had learned what wonders had taken place during their sleep, and they returned home full of shame. But so much the greater was the joy of the king's subjects that their queen was a perfect woman both in form and character.

When the wedding festivities were ended, the king assembled all the leading judges of the kingdom and asked them what punishment was fitting for a criminal who had secretly stolen away the king's son, and had him brought up in a peasant's cot as a herd-boy, and had afterwards treated the youth with insolent contempt after he had recovered his former position. All the judges answered with one accord, "Such a criminal is worthy to die on the gallows." Then said the king, "Good! let the queen-dowager be brought to trial." The queen-dowager was summoned, and the sentence was announced to her. When she heard it, she turned as white as the wall, and fell on her knees before the young king pleading for mercy. The king said, "I give you your life, and I should never have brought you before the court if it had not happened that you lately insulted me respecting the misfortunes which I endured through your crime; but you cannot remain in my kingdom any longer. You must pack up your goods this very day, and quit my city before sundown. An escort will accompany you to the frontier. But beware lest you ever set foot again in my territories, for any man, even the meanest, has leave to kill you like a mad dog. Your daughters, who are also the daughters of my honoured father, may remain here, for they are innocent of the crimes which rest upon your soul."

Now that the queen-dowager was banished, the young king built two pretty houses near his city, one of which he assigned to the parents of his bride, and the other to his own foster-father, who had so carefully brought up the helpless prince. The prince who had grown up as a herd-boy and his low-born bride lived happily to the end, and ruled their subjects with as much affection as parents their children.

The story of Tiidu [154] the Flute-player introduces us to a mysterious old man, and is therefore given a place after the narrative of the stolen prince. It contains many points of interest, including the cosmopolitan incident of the Nose-tree (which, however, some critics suggest is probably a recent addition); but it is long and tedious in the original, and therefore only an abstract is given here.

TIIDU THE FLUTE-PLAYER.

A poor man with a large family had among them a lazy useless son who would do nothing but play tunes on a willow-pipe. One day a strange old man passed by, and asked what trade he would prefer. He replied that he would like to be rich and independent. The old man advised him to make use of the gift he had, and to earn money enough by playing on his willow-flute to buy a flute. [155] So Tiidu left his home without telling his parents of his intention, but they were glad enough to be rid of him. He wandered from village to village till he had earned enough money to buy a good flute, and in a few years he became a famous and prosperous flute-player. But his avarice left him no peace, and he heard so much of the wealth of the land of Kungla, that he longed to go there to make his fortune.

One day he arrived at the town of Narva, where he found a ship just sailing for Kungla; but as he could not afford to pay his passage, he contrived to smuggle himself on board with the aid of one of the sailors. On the following night, Tiidu's friend threw him into the sea with a rope round his body, when Tiidu began to cry for help, and his friend roused the other sailors. The captain crossed himself thrice, and on being assured by the sailors that it was not a spirit but a mortal man, ordered a rope to be thrown to the aid of the swimmer. As soon as Tiidu seized the rope, he cut away that which was fastened round him, and on being hauled on board, pretended to have swum from the shore. On this the captain offered him a free passage, and he amused the crew with his flute during the voyage.

When Tiidu reached Kungla, he set out for the capital, which he found to be a city of great wealth and splendour. He was afraid to try his luck with his flute, and after many days he succeeded in obtaining a post as kitchen-boy. All the utensils were of gold and silver, the food was cooked in silver pots, the cakes were baked in silver pans, and dinner was served up in golden cups and dishes, and even the pigs fed from silver pails. Tiidu's month's wages were larger than he would have earned in a year at home, but still he was very discontented.

One day Tiidu's master gave a christening, and distributed fine clothes to his servants; and next Sunday Tiidu put them on and went to a pleasure-garden, where he met his old friend who had advised him to play the flute, and who now reproached him for having neglected to use it in Kungla. He made him fetch it and begin to play, when a crowd gathered round, who made a good collection for Tiidu. The old man gave Tiidu full instructions how to follow the vocation of a flute-player profitably, and Tiidu followed his advice and grew very rich.

At last he decided to return home, and chartered a ship to convey himself and his treasures to his native land; but a great storm arose, the ship was wrecked, and only Tiidu contrived to struggle ashore. He lay dazed for a time, and dreamed that the old man visited him, and gave him a pull from his flask. Next morning, much refreshed, he wandered into the country, which he found to be an uninhabited island. He now repented of his undutiful conduct in leaving his parents, and felt his sad plight to be a fitting punishment for his fault.

All at once he saw a tree with beautiful red apples, feasted on them, lay down to sleep for the night, breakfasted on the apples, and walked on; but on stooping down to drink at a spring, he saw to his horror that his nose hung down to his middle, and looked like the wattles of an enraged turkey-cock; and the more he lamented his misfortune, the bigger and bluer became his nose. At last he discovered a nut-tree, and found that eating a few nuts restored his nose to its natural state. So he laid in a stock of nuts, wove himself a basket, which he filled with apples, and then slept under the tree, when the old man appeared to him in a dream, advised him to return to the shore, and gave him a new flute.

When he reached the shore, he was picked up by a passing vessel, and returned to Kungla, where he disguised himself, sold the apples at the palace, and next day presented himself in another guise as a learned foreign physician to cure the king and the royal family of the turkey-disease. In return, Tiidu asked only as much reward as would enable him to purchase an estate on which he could live comfortably for the rest of his life, but the king cheerfully gave him three times as much as he asked, and Tiidu then went to the harbour and sailed home. First, however, he paid his passage-money to the captain who had rescued him from the desert island.

On reaching home, Tiidu found his father and several brothers and sisters still living, but his mother and some of his brothers were dead. He bought an estate, invited the whole family to a great feast, and revealed himself to them, and he insisted that they should all settle on his estate, and that his father should stay with him in his own house as long as he lived.

A little later he married a good and pretty but dowerless girl, and on entering the bridal chamber they found that it contained all the treasures which Tiidu had lost at sea, with a paper attached: "Even the depths of the sea restore the treasures which they have stolen to a good son who cares for parents and relatives." But Tiidu never discovered anything about the aged enchanter who had been his friend and protector.

THE LUCKY EGG.

( KREUTZWALD .)

Once upon a time a poor man lived in a great forest with his wife. God had given them eight children, and the elder ones were already earning their living with strangers. So the parents were not much rejoiced when a ninth little son was born to them in their old age. But as God had given it to them, they were obliged to accept it, and to have it christened according to Christian usage. But they could find no one willing to stand sponsor for the child, for everybody thought that if the parents died, the child would be left a burden on their hands. Then said the father, "I will take the child and carry it to church next Sunday, and say that although I can find no sponsors for the child, the parson may please himself. Then, whether he christens the child or not, no sin can rest on my soul."

When he set out on Sunday, he found a beggar sitting by the wayside near his house, who asked for alms. The father said, "I have nothing to give you, dear brother, for I must pay out the few copecks which I have in my pocket for the christening. But if you will do me a kindness, come and stand godfather to my child, and afterwards go home with me, and share the christening feast which my good wife has prepared." The beggar, who had never before been invited to stand godfather to anybody's child, joyfully accepted the man's proposal, and went with him to the church. Just as they arrived, a magnificent carriage and four drove up, and a young Saxon lady alighted from it. The poor man thought, "Now I'll try my luck for the last time." He bowed respectfully to the unknown lady, and said, "Noble lady, whoever you may be! will you not have the kindness to stand godmother to my child?" The lady consented.

When the child was brought up to be baptized after the sermon, the parson and the congregation were much surprised to see a poor beggar-man and a proud handsome lady standing together as sponsors for the child. The child was baptized by the name of Pärtel. [156] The rich lady paid the christening fees, and also made a christening present of three roubles, which much rejoiced the child's father. The beggar went home to the christening feast. Before leaving in the evening, he took from his pocket a small box wrapped in a piece of rag, and gave it to the child's mother, saying, "My christening gift is poor enough, but do not despise it, for it may possibly bring your son good fortune some day. I had a very clever aunt, who understood all sorts of magic arts, and before she died she gave me the bird's egg in this little box, saying, 'When something quite unexpected happens to you, which you could never have imagined, then part with this egg. If it comes into the possession of him for whom it is destined, it may bring him great good fortune. But guard the egg like the apple of your eye, that it does not break, for the shell of fortune is tender.' But although I am nearly sixty years old, nothing unexpected has happened to me till to-day, when I was invited to stand as godfather, and my first thought was, You must give the egg to the child as a christening gift."

The little Pärtel grew and prospered, and became the delight of his parents, and at the age of ten he was sent to another village to become herd-boy to a rich farmer. All the people of the household were well satisfied with the herd-boy, as he was a good quiet fellow, who never gave any annoyance to his companions. When he left home, his mother put his christening gift in his pocket, and charged him to keep it as safe as the apple of his eye, and Pärtel did so. There was an old lime-tree in the pasturage, and a large granite rock lay under it. The boy was very fond of this place, and every day in summer he used to go and sit on the stone under the lime-tree. Here he used to eat the lunch which was given him every morning, and he quenched his thirst at a little brook hard by. Pärtel had no friendship with the other herd-boys, who were up to all sorts of pranks. It was remarkable that there was no such fine grass anywhere as between the stone and the spring, and although the flocks grazed here every day, next morning the grass looked more like that of an enclosed meadow than of a pasturage.

When Pärtel slept a little while on the stone on a hot day, he had wonderfully pleasant dreams, and when he awoke, the sounds of music and song were still in his ears, so that he dreamed on after his eyes were open. The stone was like a dear friend to him, and he parted from it every day with a heavy heart, and returned to it next day full of longing. Thus Pärtel lived till he was fifteen years old, and was no longer to be herd-boy. His master now employed him as a farm-labourer, but did not give him any heavier work than he was able to accomplish. On Sundays and summer evenings, the other young men used to go to visit their sweethearts, but Pärtel did not join their company. He stole away, in deep meditation, to his favourite lime-tree in the pasturage, and often sat under it for half the night. One Sunday evening he was sitting on the stone playing the flute, when a milk-white snake crept out from under the stone. It raised its head as if to listen, and looked at Pärtel with its bright eyes, which shone like fire. This happened often, and whenever Pärtel had any time to spare, he used to hasten to the stone to see the beautiful white snake, which at last became so familiar with him that it often coiled round his leg.

Pärtel was now growing up to be a young man; his father and mother were dead, and his brothers and sisters lived widely scattered, and seldom heard any tidings of each other, and still more rarely met. But the white snake had grown dearer to him than his brothers and sisters, and his thoughts were with her by day, and he dreamed of her almost every night. This made the wintertime seem very long to him, when the earth was frozen and the snow lay deep on the ground. When the sun-rays melted the snow in spring and the ground was thawed, Pärtel's first walk was to the stone under the lime-trees, though there was not a leaf to be seen upon the tree as yet. O what joy! As soon as he breathed forth his longing in the notes of the flute, the white snake crept out from under the stone, and played about his feet. But it seemed to Pärtel to-day that the snake shed tears, and this made his heart sad. He now let no evening pass without visiting the stone, and the snake grew continually tamer, and she would let him stroke her; but if he tried to hold her fast, she slipped through his fingers, and crept back under the stone.

On Midsummer Eve all the villagers, old and young, went together to St. John's fire. Pärtel was not allowed to stay behind, though his heart drew him in another direction. But in the midst of the fun, when all the others were singing, dancing, and amusing themselves, he slipped away to the lime-tree, the only place where his heart was at ease. When he drew near, he saw a clear bright fire shining from the stone, which surprised him very much, for, as far as he knew, nobody but himself ever visited the spot. But when he reached the stone, the fire had disappeared, without leaving either ashes or sparks behind it. He sat down on the stone, and began to play on his flute as usual. All at once the fire blazed up again, and it was nothing else than the sparkling eyes of the white snake. She played about his feet again, allowed him to stroke her, and gazed at him as wistfully as if she was going to speak. It must have been almost midnight when the snake crept back to her nest under the stone, and did not reappear while Pärtel was playing. As he took the instrument from his mouth and put it in his pocket and prepared to go home, the leaves of the lime-tree rustled in the breeze so strangely that it sounded like a human voice, and he thought he heard the following words repeated several times:

"Thin-shelled is the egg of Fortune,

And the heart is full of sorrow;

Venture not to spoil your fortune."

Thereupon he experienced such a painful longing that his heart was like to break, and yet he did not know himself what he pined for. He began to weep bitterly, and lamented, "What does the lucky egg avail me, when no happiness is permitted me in this world? I have felt from childhood that I was unfit to mix with men, for they do not understand me, and I do not understand them. What causes pleasure to them is painful to me, while I myself know not what could make me happy, and how then should others know it? Riches and poverty stood together as my sponsors, and therefore nothing will go right with me."

Suddenly it became as bright around him as if the mid-day sun was shining on the lime-tree and the rock, and he could not open his eyes for a time, until he had got used to the light. Then he beheld a lovely female figure sitting beside him on the stone, clad in snow-white raiment, as if an angel had flown down from heaven. The maiden's voice sounded sweeter to him than the song of the nightingale as she addressed him. "Dear youth, fear nothing, but give heed to the prayer of an unhappy girl. I am imprisoned in a miserable dungeon, and if you do not pity me, I can never hope to escape. O dear youth, take pity on me, and do not cast me off! I am the daughter of a king of the East, possessed of fabulous riches in gold and silver, but all this avails me nothing, for an enchanter has compelled me to live under this stone in the form of a white snake. I have lived thus for many centuries, without ever growing older. Although I never injured any human being, all fled before my shape, as soon as they beheld me. You are the only living being who did not fly at my approach; you have even allowed me to play about your feet, and have often kindly stroked me with your hand. Your kindness has led me to hope that you might be able to effect my deliverance. Your heart is as pure as that of a child, as yet ignorant of falsehood and deception. You have all the signs which point to my rescue; a noble lady and a beggar stood together as your sponsors, and your christening gift was the egg of Good Fortune. I am only permitted to resume my human form once in twenty-five years on Midsummer Eve, and to wander about the earth for an hour, and if I should meet with a youth pure in heart, and with your peculiarities, who would listen to my request, I might be released from my long imprisonment. Save me, O save me from this endless imprisonment! I beseech you in the name of all the angels."

Having thus spoken, she fell at Pärtel's feet, embraced his knees, and wept bitterly.

Pärtel's heart was melted by her tears and supplications, and he begged the maiden to stand up, and to tell him what he could do to rescue her. "If it was possible for me to save you," said he, "I would go through fire and water. I am filled with an unknown longing which allows me no peace; but what I long for, I cannot tell."

The maiden answered, "Come here again to-morrow evening about sunset, and if I meet you in my snake-form, and wind myself round your body like a girdle, and kiss you three times, do not start or shrink back, or I shall again be overwhelmed by the waters of enchantment, and who knows for how many centuries?"

As she spoke, the maiden vanished from the youth's sight, and he again heard the sighing in the leaves of the lime-tree:

"Thin-shelled is the egg of Fortune,

And the heart is full of sorrow;

Venture not to spoil your fortune."

Pärtel went home and lay down to sleep before dawn, but his rest was disturbed by wonderfully varied dreams, some beautiful, some hideous. He sprang up with a shriek, for a dream showed him the white snake coiling round his breast and suffocating him. But he thought no more of this horrible picture, and firmly resolved to release the princess from the bonds of enchantment, even if he himself should perish. Nevertheless his heart failed him more and more as the sun sank nearer the horizon. At the appointed time he stood by the stone under the lime-tree, and gazed, sighing, towards heaven, praying for strength and courage, that he might not tremble with weakness when the snake should coil round his body and kiss him. Suddenly he remembered the lucky egg: he took the little box from his pocket, opened it, and took the little egg, which was not larger than that of a sparrow, between his fingers.

At this moment the snow-white snake glided from under the stone, wound round his body, and had just raised her head to kiss him, when—he himself knew not how it happened—he pushed the lucky egg into her mouth. His heart froze within him, but he stood firm, without shrinking, till the snake had kissed him three times. A tremendous flash and crash followed, as if the stone had been struck by lightning, and amid the loud pealing of the thunder, Pärtel fell on the ground like one dead, and knew nothing more of what happened to him.

But at this terrible moment the bondage of the enchantment was loosened, and the royal maiden was released from her long captivity. When Pärtel awakened from his heavy swoon, he found himself lying on cushions of white silk in a magnificent glass room of a sky-blue colour. The fair maiden knelt by his bedside, patted his cheek, and cried out, when he opened his eyes, "Thanks to the Heavenly Father who has heard my prayer, and a thousand thousand thanks to you, dear youth, who released me from my long enchantment! Take my kingdom as your reward, along with this beautiful palace, and all my treasures, and if you will, accept me also as your bride into the bargain! You shall always live here in happiness, as befits the lord of the lucky egg. Hitherto your lot has been as that of your godfather, but now you succeed to a better lot, such as fell to your godmother."

No one could now come between Pärtel and his happiness and good fortune, and all the unknown longings of his heart, which constantly drew him back under the lime-tree, were finally laid to rest. He lived apart from the world with his dear bride in the enjoyment of the greatest happiness until his death.

But great sorrow was caused by his disappearance, both in the village, and in the farm-house where he had worked, and where he was much loved for his steady quiet ways. All the people went out to look for him, and their first visit was to the lime-tree which Pärtel was accustomed to visit so often, and towards which they had seen him going on the previous evening. Great was the amazement of the people when they found no trace of either Pärtel, the lime-tree, or the stone. The little spring near was dried up, and no trace of anything that had thus vanished was ever again beheld by human eyes.

Kreutzwald relates several other stories of young adventurers who go forth into the world to seek their fortunes with the aid of powerful protectors.

In one of these, "The Magician in the Pocket," a young man releases a magician who had been imprisoned by his enemy under a great stone, after which the magician accompanies him in his wanderings in the form of a flea, and helps him to deliver four princesses from enchantment, one of whom he marries. In another, "The God-Daughter of the Rock-Maidens," a young girl named Maasika (Strawberry) is taken down into an underground region by her godmothers, the rock-spirits, one of whom her mother had once aided when in distress. When she is grown up, she goes out into the world, kills the king of the serpents, and disenchants a king, queen, and prince, who prove to be the parents and brother of her godmothers, and she marries the prince. In a third story, "The Foundling," the hero likewise goes out in a similar manner, and meets with various adventures before marrying a princess.

FOOTNOTES:

[1] This is specially noticeable in the manner in which the story of the Great Oak Tree is scattered in disjointed fragments through three cantos; and in the unsuccessful result of the Kalevide's voyage, when he reaches his goal after his return by a land journey.

[2] Kirby in "Papers and Transactions of International Folk-lore Congress of 1891," p. 429.

[3] Further information on most of the subjects discussed in the Introduction will be found in the Notes and Index.

[4] The names of the others are not mentioned, but later in the poem we meet with three heroes, the sons of Alev, Olev, and Sulev respectively, associated with the son of Kalev, and spoken of as his cousins. Alev and Sulev may have been the brothers of Kalev.

[5] The Prince of Hades, literally Hornie.

[6] Hades or Hell.

[7] Linda's Bosom, the Kalevide's capital, named in honour of his mother; now Revel.

[8] Ukko, the principal god of the Finns and Esthonians, is frequently called Taara in the Kalevipoeg. This name is not used in Finnish; but Tora is the name of God among the Chuvash of Kasan.

[9] In the Finnish Kalevala, Väinämöinen is represented as a culture-hero, and as the father of his people; in Esthonia Vanemuine is usually a demi-god. He is always the inventor and patron of music and the harp. He plays no part in the Kalevipoeg, where his name is only mentioned once or twice.

[10] If this is a Scriptural allusion, it is almost the only one in the book. The Kalevipoeg is essentially a pre-Christian poem, and nowhere exhibits the curious mixture of pre-Christian and Christian ideas that we meet with in many parts of the Kalevala, and notably in Runo 50.

[11] In the Kalevala (= the country of Kaleva), the hero himself does not appear in person, though we constantly read of his sons and daughters. Some critics, however, identify him with the dead giant, Antero Vipunen, in Runo 17 of the Kalevala.

[12] The eagle of the North plays a conspicuous part in Finnish and Esthonian literature. It is this bird for whose resting-place Väinämöinen spares the birch-tree, and which afterwards rescues him from the waves and carries him to Pohjola. In several cosmogonic ballads, too, it is the eggs of this bird and not of the blue duck which contribute to the formation of the world: for the Mundane Egg plays a part here as well as in other cosmogonies. The passage in the Kalevipoeg, to which this note refers, corresponds almost exactly to one in the Kalevala (xxx. 1-10), which ushers in the adventures of Kullervo.

[13] A province in Western Esthonia, called Wiek by the Germans.

[14] Esthonia proper; specially applied to the north-eastern province.

[15] God: this word is applied to the Christian God in Esthonia, Finland, and Lapland, as well as to the local divinities.

[16] There are many tales and ballads about the miraculous birth and wooing of Salme and Linda. (Compare Neus, Ehstnische Volkslieder, p. 9; Latham's Nationalities of Europe, i. p. 142.) In the story of the "Milky Way," which commences Part II. of this volume, Linda is represented as the daughter of Uko, and the queen of the birds. We also read of a blue bird, Siuru, the daughter of Taara, in the ballads. The name Linda or Lindu is evidently derived from the word Lind, a bird.

[17] The Sun and Moon are both male deities in Finnish and Esthonian. In the Kalevala (Runo 11) the sun, moon, and a star seek the hand of Kyllikki, the fair maid of Saari, for their sons, but she rejects them all as unceremoniously as Salme. In the Kanteletar (iii. 6), a maiden called Suometar (= Finland's daughter) plays a similar part. Suometar is born from a duck's egg, found by a young girl named Katrina.

[18] Muru eit, the meadow-queen (literally grass-mother), is regarded as one of the tutelary divinities of the house. Esthonian houses generally stand in a grass field, entered by a gate. Within the enclosure are the storehouses, cattle-pens, and other outbuildings.

[19] This is somewhat inconsistent with the rather undignified appearance of the Sun and Moon in person a little while before.

[20] The cross-dance is still danced in out-of-the-way parts of the country; it is a kind of quadrille. Four couples station themselves in such a manner as to form a cross. The opposite pairs advance and retire several times, and then they dance round, when the second pairs dance in the same manner, and another dance round follows, till they have danced enough. The dance is accompanied with a song, in which the dancers, and sometimes the bystanders, join.

[21] Arju or Harju (German, Harrien) one of the provinces of Esthonia.

[22] Kungla is described as a country of untold wealth and the land of adventures—a kind of fairyland. It appears, however, to have been a real country, separated from Esthonia by sea, of which fabulous tales were told. Some writers identify it with the Government of Perm; but this is improbable, as it is generally described as an island. Others think that the island of Gottland is meant.

[23] According to various traditions, Kalev and Linda are said to have had seven or twelve sons.

[24] This is what Jacobs calls "junior right;" the patriarchal custom of the elder children going forth into the world to seek their fortunes, and the youngest remaining at home to look after his parents and inherit their possessions. Hence the rivalry between Esau and Jacob.

[25] Has this anything to do with boys spinning cockchafers on a thread? The beetle alluded to in the text is said to be the ladybird, but the ladybird has no particular connection with the alder. When a brooch is thus spun on a thread, a question is asked, and if the motion stops, the answer is unfavourable, but favourable if it continues. The flight of the beetle is fortunate towards the south, but unfortunate towards the north.

[26] It is curious that the Esthonians always regarded the Finns, and the Finns the Lapps, as great sorcerers; each nation attributing special skill in magic to those living north of themselves.—But there is a Finnish ballad ( Kanteletar, iii. 2) in which we read of the sun and moon being stolen by German and Esthonian sorcerers.

[27] This reminds us of Ariel's well-known song—

"Full fathom five thy father lies,

Of his bones are coral made," &c.

[28] The origin of stone blocks is usually ascribed to non-human beings in many countries, but most frequently to the devil, especially in Northern Europe. Compare also the church-stories, &c., in a later part of this work.

[29] The usual place employed on such occasions in Finland and Esthonia.

[30] Ukko or Taara commonly appears as the principal god of the Finns and Esthonians; Rõugutaja usually as an accoucheur, but occasionally also as a malicious demon. Rõugutaja is also called the God of the Wind. Other authorities consider him a water-god. (Kreutzwald und Neus, Mythische und Magische Lieder, p. 108.)

[31] Kullervo in the Kalevala (Runo 30) bursts his swaddling-clothes and smashes his cradle in the same way.

[32] The Esthonian Thunder-God goes by a variety of names, but is usually called Pikker or Pikne, evidently the Perkunas of the Lithuanians. He resembles Thor in driving about in a chariot, waging war with the evil demons; but one of his attributes, not appertaining to Thor, is his flute (or bagpipe, as some critics regard it). It will be seen in many places that the Esthonians, like all other peoples among whom the belief in fairies, demons, &c., survives, do not share the absurd modern notion that such beings must necessarily be immortal.

[33] Peter, in the story of the Lucky Rouble, is also attended by three black dogs. The dogs of the sons of Kalev were named Irmi, Armi, and Mustukene; the last name means Blackie, not Throttler, as Reinthal translates it.

[34] In the Maha-Bharata Bhima is represented as carrying enormous loads, and in one passage Yudhishthira is searching for his brother in the Himalayas, when he comes to a place where slaughtered lions and tigers are lying about by thousands, which convinces him that he is on the right track.

[35] This passage would seem to indicate that the daughter of the king of Kungla was sometimes looked upon rather as a fairy than as a human princess.

[36] Visits to a father's grave for counsel are very common in the literature of Northern Europe.

[37] The story in the Kalevipoeg is very confused, but this maiden evidently corresponds to the lost sister of Kullervo ( Kalevala, Runo 35), whom he meets casually, and seduces. When they discover the truth, the girl throws herself into a torrent. In the Kalevipoeg, Canto 7, the Kalevide and the maiden are actually spoken of as brother and sister. There are many versions of this story; in one of them (Neus, Ehstnische Volkslieder, pp. 5-8; Latham's Nationalities of Europe, i. p. 138), the maiden is represented as slaying her brother, who is called indifferently the son of Kalev or of Sulev, to the great satisfaction of her father and mother.

[38] In the Kalevala, Runo 15, Lemminkainen's mother collects together the fragments of his body from the River of Death with a long rake.

[39] This song and story (except for the incident of the man of copper) resembles that of the drowning of Aino in the Kalevala, Runo 4.

[40] It was a copper man who rose from the water to fell the great oak-tree ( Kalevala, Runo 2). Compare also the variant in Canto 6 of the Kalevipoeg. We may also remember the copper men connected with the mountain of loadstone ( Thousand and One Nights, Third Calendar's Story).

[41] Literally a "house-hen;" one of those idiomatic terms of endearment which cannot be reproduced in another language.

[42] We find this great oak-tree over and over again in Finnish and Esthonian tales. Compare Kalevala, Runo 2, and Cantos 4, 5, 6, and 16 of the Kalevipoeg. Neus, Ehstnische Volkslieder, p. 47; Kreutzwald and Neus, Mythische und Magische Lieder, p. 8, &c. Could this oak have any connection, direct or indirect, with the ash Yggthrasil? or could the story have originated in some report or tradition of the banyan?

[43] The tremendous exploits of the Kalevide and his weariness afterwards give him much of the character of a Berserk.

[44] In the 26th Runo of the Kalevala Lemminkainen creates a flock of birds from a handful of feathers, to appease the fiery eagle who obstructed his way to Pohjola. We may also remember Jason and the dragon's teeth.

[45] In the Kalevala (Runo 34) an old woman directs Kullervo to the house of his parents.

[46] The smith is sometimes called the uncle of Kalev; but the term may only mean that he was an old friend.

[47] The cuckoo is a sacred bird, but more often alluded to in Finnish than in Esthonian literature.

[48] This lake (Saad järv) lies a little north of Dorpat.

[49] Nothing is said as to how the government was carried on during the Kalevide's minority.

[50] White horses constantly occur in Esthonian tales; and the devil's mother or grandmother usually appears as a white mare. One of the commentators remarks that as the white horse was sacred in pre-Christian times, the missionaries represented it as peculiarly diabolical. It will be remembered with what severity the early missionaries suppressed the horse feasts among the Teutonic tribes.

[51] This is a little like the formation of the world from the body of the giant Ymir, as described in the Edda. As W. Herbert paraphrases it,

"Of his bones the rocks high swelling,

Of his flesh the globe is made,

From his veins the tide is welling,

And his locks are verdant shade."

"Helga" is a somewhat poor production, containing but few striking passages except the description of the appearance of the Valkyrior before the fight between Hialmar and Angantyr. But the shorter poems at the end, "The Song of Vala" and "Brynhilda," ought to be alone sufficient to remove the name of this forgotten poet from oblivion.

[52] The Esthonian demons are often represented as contemptible creatures, very easily outwitted. Later in the present canto the personage in question is distinctly called a water-demon.

[53] A common proverb in Esthonian tales. We also find it in Italian, in almost the same words.

[54] The money is sometimes called roubles, and sometimes thalers.

[55] Visits to Hades or Hell (Põrgu) are common in the Kalevipoeg and in the popular tales, some of which we shall afterwards notice.

[56] The term "Lett," which the Kalevide himself afterwards applies to the demon, seems to be used in contempt; otherwise the passage in the text might have been taken as equivalent to our old-fashioned expression, "It's all Greek to me."

[57] Usually the devil's mother (or grandmother) is represented as a white mare. Compare Canto 14 of the Kalevipoeg, and also the story of the Grateful Prince.

[58] This Air-Maiden, who seems to be only a mischievous sprite, must not be confounded with Ilmatar, the creatrix of the world in the first Runo of the Kalevala.

[59] Finn, the Irish hero, was once entrapped by a sorceress on a similar pretext into plunging into an enchanted lake, which changed him into an old man. (See Joyce's Old Celtic Romances, "The Chase of Slieve Cullin.") The story is also related in one of Kenealy's ballads.

[60] This is a well-known Mongol characteristic; and it is rather oddly attributed by Arabic writers to the Jinn. "Two of them appeared in the form and aspect of the Jarm, each with one eye slit endlong, and jutting horns and projecting tusks."—Story of Tohfat-el-Kulub ( Thousand and One Nights, Breslau edition).

[61] This reminds us of the help given to Hiawatha by the woodpecker during his fight with Megissogwun; but the one incident can hardly be copied from the other. Hiawatha was published some years before the Kalevipoeg.

[62] This is the only passage in the Kalevipoeg in which one of the heroes of the Kalevala is personally introduced.

[63] Emptiness; probably the Contemptible One; a name often used for one of the principal demons.

[64] The rock is still shown, bearing the imprints of the hero's fingers, each cleft large enough to hold a man.

[65] This was the fate of Kullervo himself in the Kalevala. Orphans, for whom much sympathy is expressed, constantly appear in Esthonian tales. Compare p. 236 of the present volume.

[66] We have a similar series of transformations (mouse, cat, dog, ass, buffalo) in the story of Noor Ed-Deen and Shes Ed-Deen in the Thousand and One Nights.

[67] We meet with this big ox elsewhere in the Kalevipoeg ( Canto 19 ), as well as in the Kalevala, Runo 20.

[68] Old Hornie, the name of the ruler of Põrgu (Hell).

[69] The word used for lion is " lõwi, " undoubtedly derived from the German. The Finns generally call the lion " jalopeura, " which also denotes the lynx.

[70] Compare the story of the Gold Spinners.

[71] We meet with a similar hat in other stories. Many Esthonians and Lithuanians still hide their nail-parings as carefully as possible, or else make a cross over them lest the devil should find them and use them to make a wishing-hat. Can this hat have any connection with the white straw hat of the devil in a Deptford rhyme?—Gomme's Traditional Games, I. p. 4. In the Edda, we are told that Naglfar, the largest ship in the world, which is to bring the giants to the fight at Ragnarök, is similarly constructed, and as both gods and men wish that it should be completed as late as possible, every one should be very careful not to die with unpared nails, lest he should supply materials for its construction.

[72] Golden is often used in Finnish and Esthonian, as in many other languages, as a term of endearment.

[73] The maidens were afterwards married to the relatives of the Kalevide, giants like himself, and are described as walking arm-in-arm with them, nothing being then said of any difference in their stature.

[74] This reminds us of a well-known feudal custom, more honoured in the breach than in the observance, which also prevailed among the old kings of Scotland for several reigns. The second sister was ultimately married, not to the cup-bearer, but to the son of Olev.

[75] A mythical blue bird, the daughter of Taara. Two songs respecting her will be found in another part of the book. Reinthal improperly translates the word "griffin." "Phœnix" or "Seemurgh" would have been a more appropriate rendering.

[76] These bath-whisks, which are dried birch-twigs with the leaves left on, are often alluded to in the Kalevala.

[77] Or Tühja. See ante, p. 84.

[78] Compare Canto 10 of the Kalevipoeg, and the story of the Grateful Prince, as well as ante, p. 58 note. Sarvik seems to have belonged to the same family as the water-demon who was tricked by the Alevide in Canto 10.

[79] Compare the similar scene in the story of "Slyboots," later in this volume.

[80] This incident resembles an adventure attributed to Thor. In the legends of all countries, sorcerers or fugitives are represented as raising magic floods, either to sweep away their enemies or to baffle pursuit. There are three instances in this very canto.

[81] This is the usual Esthonian euphemism for setting a house on fire. I understand that there is also some connection between red cocks and fire in Scottish folk-lore; and in Scandinavian mythology two of the three cocks which are to crow before Ragnarök are red. May they not have some connection with the fire of Surtur?

[82] Here we have the great oak-tree mentioned in Cantos 5 and 6 reappearing in another connection.

[83] The Flyer.

[84] In the present canto the Kalevide is never spoken of as of gigantic size, unless we may consider feats like this as implying it.

[85] Baring Gould considers this country to be the North Cape, but the geography of the voyage is confused.

[86] The Maelström?

[87] The commentators identify this island with Iceland, but the voyagers were apparently on the wrong side of Scandinavia to reach either the Maelström or Iceland. Still we have both geysers and volcanoes in the text.

[88] Here the Kalevide's sun begins to decline, for the first of his faithful companions leaves his side, as Hylas left Heracles.

[89] This is Chamisso's Alsatian legend, "Das Riesenspielzeug," "The Giant's Toy," usually called in English translations "The Giant's Daughter and the Peasant." The girl in the poem seems to have far exceeded even the Kalevide in stature; and we may remember Gulliver's remark respecting the Brobdingnagians—"Who knows but that even this prodigious race of mortals might be equally overmatched in some distant part of the world whereof we have yet no discovery?"

[90] Throughout this passage the giant is usually called simply the magician, and the other "the wise man."

[91] Asking riddles of this kind was a common amusement in Northern Europe. Compare Prior's Danish Ballads, i. 185, 334.

[92] Baring-Gould ingeniously suggests that this country is Greenland, and that the Dog-men are Esquimaux, clad in furs, and riding in dog-sledges. The end of this canto is inconsequential, for the hero should have reached his goal during this voyage, not by a land-journey afterwards.

[93] Linda's bosom, now Revel.

[94] The bells of the dwarfs are often of great importance in Northern fairy mythology.

[95] This incident is common in Esthonian tales.

[96] This song will be included in a later section of the book.

[97] Some of the commentators regard this book as a palladium on which the independence of Esthonia depended; and the thoughtlessness of the Kalevide in parting with the book which contained the wisdom of his father as a sacrilegious action which precipitated his ruin.

[98] These are identified by the commentators with the Teutonic Knights of the Sword, who conquered Esthonia in the eleventh century.

[99] Here we have a reminiscence of the Giallar horn of Heimdall, and of the horn of Roland (or Orlando).

[100] Compare the much longer story in the 9th Runo of the Kalevala.

[101] A similar adventure happened to the naturalist Macgillivray in the Solomon Islands during the voyage of the Herald. He turned round and shot the savage dead.

[102] There is a curious variant relating how the Kalevide waded across Lake Peipus with a bridle in his hand to look for a horse, and the water threatened to rise above his boots, when he said, "Don't think to drown this man." Then the devil brought him first his daughter and then his son in the shape of horses; but they both broke down under him. Then the devil brought him his mother, in her usual shape of a white mare, and she galloped away with the hero, and he could not rein her in. Then a voice from heaven cried, "Godson, godson, strike your hand into the oak!" The hero seized a great oak-tree as they were passing, when it came away in his hand, roots and all. Then the mare rushed to Põrgu, and the voice again bade the hero strike his hand into the doorpost. He did so, and his hand was caught fast, and the mare galloped away to hell from between his legs, and left him hanging there.

[103] The God of Death.

[104] The guardian hero of every nation is looked for to return in a similar manner; even William Tell.

[105] Löwe suggests that Kungla is meant, which appears not improbable.

[106] This has been a common motif in folk-tales from the time of Jephthah downwards; but the manner in which the different stories are worked out is very various.

[107] The usual Esthonian euphemism for the Devil.

[108] The moral tone of some of these Esthonian tales is much higher than usual in folk-tales. In the story of the "Northern Frog," we shall see that it is considered a wrong action, involving Karmic punishment, even to steal a talisman from a demon who is trying to entrap your soul. In most folk-tales, the basest cruelty and treachery is looked upon as quite laudable when your own interests require it, even against your best friend or most generous benefactor, and much more so against a Jew or a demon. But there are other Esthonian tales ( "Slyboots," for instance), in which the morality is not much superior to that of average folk-tales.

[109] Here we find the Devil compared to a Tartar, just as in the 10th canto of the Kalevipoeg a water-demon is compared to a Lett.

[110] Boiled peas and salt are provided on such occasions, as mentioned in other stories.

[111] The Kalevide was directed to stamp with his right foot to open the gates of Põrgu.

[112] In Esthonian legends, the wolf is the great enemy of the devil. See vol. ii. Beast-stories.

[113] We meet with similar miraculously swift animals in other Esthonian tales.

[114] The outhouses in Sarvik's palace ( Kalevipoeg, Canto 14 ) contained mere ordinary stores.

[115] A not very unusual incident in folk-tales, though it often takes the form of offering an iron bar instead of your own hand to a giant who wishes to shake hands with you.

[116] A visit to any description of non-human intelligent beings in Esthonian tales almost always extends to years, though it may have apparently lasted for only a day or two.

[117] In most stories of this class, the hero forgets his companion on reaching home, either by a charm or by breaking a taboo.

[118] Another instance of a child being asked for by an ambiguous request is to be found in the story of the Clever Countrywoman (Jannsen), which must not be confounded with one in Kreutzwald's collection with a nearly similar title, and of which we append an abstract. The story ends, rather unusually, in a subterfuge. A herd-boy returned one evening, and reported to his mistress that a cow was missing. The woman went herself, but everything round her was changed by magic, and she could not find her way home. However, as the mist rose from the moor, a little white man appeared, whom she recognised as one of the moor-dwellers. He took her home, and returned her cow, on her promising him what she would carry night and day under her heart. From thenceforth she took care always to wear her apron. A year afterwards, she became the mother of a fine boy, and when he was nine weeks old, the window was opened one night, and the intruder cried out, "Give me what you have carried night and day under your heart, as you promised." The woman flung him her apron, crying out, "In the name of the Father and the Son and the Holy Ghost, receive what I promised you;" and he instantly vanished with the apron.

[119] These great public periodical feasts are Eastern rather than Western. Compare the story of Ali Shar and Zumurrud ( Thousand and One Nights ).

[120] A similar feat is performed by Sarvik in the Kalevipoeg, Canto 17.

[121] See page 13.

[122] As in the Kalevipoeg, Canto 13 ; and the story of the Gold-Spinners, &c.

[123] Compare p. 121 (anteà). The bell is not mentioned elsewhere in this story.

[124] A beer-barrel with a tap, for general use, often stands in the houses of the Esthonian peasantry.

[125] "And as to the sword, if it be drawn against an army, and its bearer shake it, he will rout the army; and if he say to it at the time of his shaking it, 'Slay this army,' there will proceed from that sword a lightning which will slay the whole army."— Story of Joodar ( Thousand and One Nights ).

[126] Compare the scene between the Kalevide and Tühi, in Canto 15 of the poem.

[127] This old man may have been the consort of the Meadow-Queen. Cf. pp. 188, 259.

[128] We shall find mussel-shells used as boats in other tales.

[129] "These forests are very useful in delivering princes from their courtiers, like a sieve that keeps back the bran. Then the princes get away to follow their fortunes."— George MacDonald, " The Light Princess. "

[130] Compare the scene with the four Grey Women in the second part of Faust.

[131] Nine is a mystical number as well as seven.

[132] Ahti, the God of the Waters.

[133] A sacred tree in Eastern Europe, as it is in the British Isles.

[134] See page 108.

[135] Tont is a common name for a house-spirit.

[136] Talking trees are common in Esthonian tales; I do not remember another instance of bleeding trees.

[137] Else.

[138] Pussy.

[139] It must be remembered that the dominant race in Esthonia is German, and that the gentry, even if not fairies, would be expected to speak a language unintelligible to the people. It is significant that the very word for lady in Esthonian is proua, a corruption of Frau. Everything particularly fine is called "Saxon."

[140] In some countries the beard is regarded as a symbol of power, as well as of age and wisdom. Compare the account of Schaibar in the story of Prince Ahmed ( Thousand and One Nights ).

[141] The Germans are generally represented in Esthonian tales as rich, and sometimes as very haughty people.

[142] Compare Goody Two-Shoes ; but this is a modern tale, believed to have been written by Goldsmith.

[143] There is a story (French, I think) of a king who overheard a poor man and his wife abusing Adam and Eve for their poverty. The king took them home, and entertained them. They had a grand feast of many covers every day, but there was always one, the largest of all, which they were forbidden to open. The wife soon persuaded her husband to do so, when a mouse ran out, and the king turned them out of doors.

[144] This expression shows the late date of the present story, for no people uninfluenced by the modern Christian notion that all reasoning beings except men must be necessarily angels or devils, and therefore immortal, represent superhuman beings as immortal, with the exception of the gods, and not always even these.

[145] See page 157.

[146] The original title of this story is, "How an orphan made his fortune unexpectedly." Some commentators identify the keeper of the hounds with Othin. In the Scandinavian mythology the breaking loose of the monsters, the most terrible of whom is Garm, the watch-dog of Helheim, precedes the cataclysms of Ragnarök.

[147] This is the usual condition attached to such gifts, as in the Swiss story of a chamois-hunter who received an inexhaustible cheese from a mountain-spirit. But in the case of the magic saddlebags of the Moor in the story of Joodar ( Thousand and One Nights ), it was a condition that all the dishes should be put back empty. The Jews, too, were forbidden to leave anything over from the Passover Feast.

[148] Or frog: the word is the same.

[149] Either the extinct urus or the nearly extinct aurochs must be here intended.

[150] Yolk-Carrie.

[151] Compare pages 246 and 248.

[152] The word translated "lout" means literally "filthy-nose."

[153] In the Kalevala, Runo 33, Kullervo revenges himself in the same manner upon the wife of Ilmarinen, whom he has been serving as herd-boy, and who has treated him with great cruelty and harshness.

[154] Titus.

[155] Here, as well as in the stories relative to the Thunder-God's musical instrument, Löwe calls it a bagpipe; but I do not find this meaning for the word in the dictionaries. Still, in the present story, it appears to have been a rather expensive instrument.

[156] Bartholomew.

PART II

ESTHONIAN FOLK-TALES

(continued)

SECTION III

COSMOPOLITAN STORIES

Under this heading we propose to notice a series of tales which are almost the common property of all nations, and the origin of which is lost in remote antiquity. These we have arranged under their most familiar names in alphabetical order.

BLUEBEARD.

(KREUTZWALD.)

The Esthonian version of "Bluebeard" (the Wife-Murderer) is very similar to the usual story. A rich lord, reported to have vast treasure-vaults under his castle, lost his wives very fast, and married, as his twelfth wife, the youngest of the three daughters of a reduced gentleman in the neighbourhood. An orphan boy had been brought up in the household, and had served first as gooseherd, and then as page; but he was always known as "Goose-Tony." He was nearly of the same age as the young lady, who had been his playmate, and he declared that the rich suitor was a murderer; his heart told him so, and his presentiments had never yet deceived him. The boy was scolded and threatened, but his warnings made so much impression that he was allowed to accompany the bride to her new home.

Three weeks afterwards, the husband set out on a journey, leaving his keys with his wife, among which was the gold key of the forbidden chamber. He warned her that if she even looked in, he would be forced to behead her with his own hand. She begged him in vain to take charge of it himself; but he refused, and left it with her.

Next morning one of the lady's sisters came to stay with her; but a day or two afterwards the page gave her another warning, after which he suddenly disappeared, and no trace of him could be found. The two sisters looked over the house, and at last encouraged each other to enter the secret chamber. In the middle stood an oaken block with a broad axe upon it, and the floor was splashed with blood. In the background against the wall stood a table, with the bloody heads of the squire's former wives ranged upon it. The lady dropped the key in her horror, and on picking it up found it covered with blood-stains, which nothing could remove, while the door stood a handbreadth open, as if an invisible wedge had fallen between the door and the door-post.

The squire was not expected to return for a week, but he came back next morning, and rushed upstairs in a frenzied rage, dragged his wife to the block by her hair, and was just lifting the axe, when he was struck down by Goose-Tony with a heavy cudgel, and bound. He was brought to justice, and sentenced to death, and his property was adjudged to his widow, who shortly after married the page who had saved her life.

CINDERELLA.

(KREUTZWALD.)

The Esthonian story of Tuhka-Triinu (Ash-Katie[1]), as given by Kreutzwald, is more on the lines of the German Aschenputtel than on those of the French Cendrillon.

Once upon a time there lived a rich man with his wife and an only daughter. When the mother dies, she directs her daughter to plant a tree on her grave, where the birds can find food and shelter.[2] The father marries a widow with two daughters, who ill-treat the motherless girl, declaring that she shall be their slave-girl. A magpie cries from the summit of the tree, "Poor child, poor child! why do you not go and complain to the rowan-tree? Ask for counsel, when your hard life will be lightened."

She goes to the grave at night, and a voice asks her to whom she should appeal, and in whom she should trust, and she answers, "God." Then the voice tells her to call the cock and hen to help her, when she has work to do which she cannot perform by herself.

When the king's ball is announced, Cinderella has to dress her sisters, after which the eldest throws lentils into the ashes, telling her to pick them up; but this is done by the cock and hen. She is left at home weeping, and a voice tells her to go and shake the rowan-tree. When she had done so, a light appeared in the darkness, and she saw a woman sitting on the summit of the tree. She was an ell high, and clothed in golden raiment, and she held a small basket and a gold wand in her hands. She took a hen's egg from her basket, which she turned into a coach; six mice formed the horses, a black beetle[3] formed the coachman, and two speckled butterflies the footmen.

The little witch-maiden then dressed Tuhka Triinu as magnificently as a Saxon lady. She then sent her to the ball, warning her to leave before the cock crows for the third time, as everything will then resume its original shape. On the second night Tuhka Triinu took to flight, and lost one of her little gold shoes, which the prince found next morning. When it came to be tried on, Tuhka Triinu's sisters, who thought they had small feet, tugged and squeezed without success. But the shoe fitted Tuhka Triinu. Her guardian again robed her magnificently, and she married the prince.[4]

THE DRAGON-SLAYER.

We find this story in a familiar form in that of "The Lucky Rouble" (Kreutzwald). The father of three sons, before his death, gives Peter,[5] the youngest, a magic silver rouble, which always returns to the pocket of its possessor. Peter afterwards meets a one-eyed old man, who sells him three black dogs, named Run-for-Food, Tear-Down, and Break-Iron. Afterwards, when passing through a forest, he meets a grand coach, in which a princess, who has been chosen by lot to be delivered over to a monster, is being conveyed to her doom. Peter abides the issue, and encounters the monster, which is described as like a bear, but much bigger than a horse, covered with scales instead of hair, with two crooked horns on the head, two long wings, long boars' tusks, and long legs and claws.[6] With the assistance of the dog Tear-Down, Peter kills the monster, cuts off his horns and tusks, and leaves the princess with the coachman, promising to return in three years. The coachman compels the princess by threats to say that he killed the dragon; but the princess contrives to delay her marriage with the coachman, and on the wedding-day Peter returns, is imprisoned by order of the king, but released by Break-Iron. Then he sends Run-for-Food to the princess, who recognises him, and reveals the secret to her father. The coachman is condemned to death, and Peter produces the horns and claws of the dragon, and marries the princess, when the dogs, whose mission is accomplished, assume the forms of swans, and fly away.

THE DWARF'S CHRISTENING.

(JANNSEN.)

This story takes a very similar form in Esthonia to that familiar to us nearer home. A young lady out walking with her maid encounters a snake, which the maid wishes to destroy, but the lady remonstrates. A few days afterwards, a little man enters her room and asks her to become godmother to his child. She at last consents, and he promises to fetch her at the right time, and informs her that he lives under the kitchen steps in the subterranean kingdom.

Next Thursday evening, the dwarf leads her down a long flight of stairs to a great house with many rooms, all lit up with tapers and full of company. She was invited to take her seat at table, but on looking up, she saw a sharp sword suspended over her head. She wanted to flee, but the master ordered the sword to be removed, and the child's mother told her that her own life lately hung on a hair, for she was the snake whose life she had saved. When the young lady left, the master filled her apron with earth, but she shook it out, whereupon he raked it up, and pressed it on her again, saying, "Don't despise the least gift from a grateful heart." In the morning, of course, it had turned to gold and silver.

After this, the dwarf often visited the young lady, and at length asked her to pour a jug of milk under the kitchen-stairs every morning. But one day the wicked maid ordered a dishful of boiling milk to be poured down very early. Presently the dwarf came weeping to the young lady, saying that his child had been scalded to death by the hot milk. But he knew who was to blame; let her put what she most valued together, and leave the house at once. She did so, and on looking back, she saw the whole house in flames, and in a few hours nothing remained of it and its inhabitants but a heap of ashes. But the lady took another house, married happily, and lived to see her children's children.

THE ENVIOUS SISTERS.

The Esthonian version of this story (the last in Galland's original translation of the Thousand and One Nights, and also found in Germany and elsewhere), is peculiarly fantastic as "The Prince who rescued his Brothers" (Kreutzwald). A young king was very ill, and the soothsayers and magicians could not cure him. One of the magicians, however, at length finding that the king's hands and arms were gold-coloured to the elbows, his legs silver-coloured to the knees, and his belly of the colour of blue glass, told him that he would only be cured by marrying a young bride similarly coloured. Such a bride was discovered in the daughter of one of the king's generals, and she was made queen. The queen was confined of six boys at once; but her elder sister was jealous of her, and availed herself of the services of an old witch, who carried the children away by night, and handed them over to the Old Boy, replacing them with puppies. The queen was confined a second and a third time, each time of three princes, who suffered the same fate, but the nurse contrived to hide one of the last three princes. Nevertheless, the king was now so enraged that he ordered the mother and child to be thrown into the sea on an iron bed for a boat. But it floated away with them; and when the prince was seven weeks old, he had grown to be a young man, and he began to talk to his mother. Soon afterwards they reached an island, when the prince kicked the bed to pieces, and they went ashore. The prince met an old man, who gave him a hatchet which would build houses, and a wand which would change ants into men; whereupon the prince built and populated a city. The prince then changed himself into a flea, and went to his father's palace. The king had married the wicked sister-in-law, and she was trying to persuade him not to visit the island where the queen and prince had settled, but to visit another country, where he would see more wonderful things. He went; but his son had already removed the wonders to his own island, and he returned disappointed. As the king was still bent on visiting the island, the new queen advised him instead to visit a country where he would see eleven men, coloured like himself. When the prince told his mother what he had heard, she knew that they were her sons. Then the queen prepared three cakes, one poisoned, and the others mixed with milk from her breast. The prince set out, gave the poisoned cake to the old devil who guarded his brothers, and divided the other cakes with them. They then escaped to the prince's island in the form of doves, and presently the king and queen arrived, and the king was informed of the whole plot.

Then the king ordered the wicked queen and the sorceress to be put to death, and settled down in his son's island with his wife and children.

THE GIFTED BROTHERS.

(KREUTZWALD.)

This familiar story appears in the form of Swiftfoot, Quickhand, and Sharpeye. It begins with the lamentation of a rich but childless wife, who is consoled by a pretty little girl,[7] who suddenly appeared, and directed her to boil three eggs of a black hen for her husband's supper, and then to send him to bed, but to walk in the open air herself before retiring. In due course, three strong boys were born, and the fairy came to see them in their cradles. She took a ball of red thread from her pocket, and tied threads round the ankles of one boy, the wrists of another, and the temples of the third. She directed the mother not to disturb the threads till the children were taken to the christening, and then to burn the threads, collect the ashes in a spoon, and moisten them with milk from her breast; and as soon as the children were brought home from the christening, to give each two drops of the mixture on his tongue. Of course one boy was gifted with great swiftness, and another with great strength and skill in handiwork, and another with great sharpness of sight.

When they grew up, the youths separated to seek their fortunes, agreeing to meet at home in three years' time, and Swiftfoot went eastwards, and entered into the service of a king as groom, and made himself famous in that capacity.

Quickhand, who went southwards, could take up any trade without learning it, and could turn out twenty coats or pairs of shoes in a day, better made than the best tailor or shoemaker. He too made himself famous by supplying a whole army with a full outfit at the shortest notice, when all the workmen in the kingdom were unable to do so by the time required.

The adventures of Sharpeye may be given more in detail.

Sharpeye, the third brother, set out westwards. He wandered about for a long time from one place to another without meeting with any profitable employment. He could easily earn enough anywhere for his daily expenses as a good shot, but what could he make in this way to bring home? At length he reached a large city, where everybody was talking about a misfortune which had befallen the king thrice already, but which no one was able to comprehend or guard against. The king had a valuable tree in his garden, which bore golden apples, many of which were as large as a great ball of thread, and might have been worth many thousand roubles. It may be imagined that such fruit was not left uncounted, and that guards were stationed around night and day to prevent any attempt at robbery. Nevertheless one of the largest apples, valued at six thousand roubles, had been stolen every night for three nights running. The guards had neither seen the thief nor been able to discover any trace of him. It immediately occurred to Sharpeye that there must be some very strange trick in the affair, which his piercing sight might perhaps enable him to discover. He thought that if the thief did not approach the tree incorporeally and invisibly, he would never be able to escape his sharp eyes. He therefore asked the king to allow him to visit the garden to make his observations without the knowledge of the guards. On receiving permission, he prepared himself a place of concealment in the summit of a tree not far from the golden apple-tree, where no one could see him, while his sharp eyes could pierce everywhere, and see everything that happened. He took with him a bag of bread and a bottle of milk, so that there would be no need for him to leave his hiding-place. He now kept close watch on the golden apple-tree, and on everything around it. The guards were posted round the tree in three rows, so close that not a mouse could have crept between them unobserved. The thief must have wings, for he could not reach the tree by the ground. But Sharpeye could detect nothing all day which looked like a thief. Towards sunset a little yellow moth fluttered round the tree, and at last settled on a branch which bore a very fine apple. Everybody could understand just as well as Sharpeye that a little moth could not carry a golden apple away from the tree, but as he could see nothing bigger, he kept his eyes fixed upon it. The sun had set long ago, and the last traces of twilight were fading from the horizon, but the lanterns round the tree gave so much light that he could see everything distinctly. The yellow moth still sat motionless on the branch. It was about midnight when the eyes of the watchman in the tree closed for a moment. How long he dozed, he could not tell, but when his eyes fell next upon the apple-tree, he saw that the yellow moth was no longer sitting on the branch, and was still more startled to discover that the beautiful golden apple on that branch had also disappeared. He could not doubt that a theft had been committed, but if the concealed watchman had related the affair, people would have thought him mad, for even a child might know that a moth could not carry away a golden apple. In the morning there was again a great uproar when it was discovered that another apple was missing without any of the guards having seen a trace of the thief. But Sharpeye went to the king again and said, "It is true that I have seen as little of the thief as your guards; but if there is a skilful magician in or near the town, let me know, and I hope with his aid to catch the thief to-night." As soon as he learned where the magician lived, he went straight to him. The two men consulted what was best to be done, and at length Sharpeye cried out, "I have hit upon a plan. Can you make a woven net so strong by magic that the thread will hold the most powerful creature fast, and then we can chain up the thief so that he cannot escape again?" The magician said it was possible, and took three large spiders, which he made so strong by sorcery that no creature could escape from their meshes, and put them in a little box, which he gave to Sharpeye, saying, "Place these spiders wherever you like, and point with your finger where they shall spin their net, and they will immediately spin a cage round the prisoner, which only Mana's[8] power can loosen; and I will come to your aid myself, if needful."

Sharpeye hid the box in his bosom, and crept back to his tree to wait the upshot of the affair. He saw the yellow moth fluttering round the apple-tree at the same time as the day before; but it waited much longer before settling on a branch which bore a large golden apple. Sharpeye immediately slid down from his tree, went up to the golden apple-tree, set a ladder against it, and climbed up carefully, so as not to scare the moth, and set each of his small weavers on separate branches. One spider was a few spans above the moth, a second to the right, and a third to the left, and then Sharpeye drew lines with his finger backwards and forwards round the moth, which sat motionless with raised wings. At sunset the watcher was back in his hiding-place in the tree, from whence he saw to his joy that his three weavers had woven a net round the moth on all sides, from which it could not hope to escape, if the magician possessed the power which he pretended. The man in the tree did his best to keep awake, but nevertheless his eyes closed all at once. How long he slept he knew not, but he was roused up by a great noise. When he looked round, he saw that the soldiers on guard were running about the apple-tree like ants, and shouting, and in the tree sat an old grey-bearded man with a golden apple in his hand in an iron net. Sharpeye jumped hastily from his tree, but before he reached the apple-tree the king himself arrived. He had sprung from his bed at the shouts of the guards, and hurried to see what unusual event was happening in the garden. There sat the thief in the tree, and could not get away. "Most noble king," said Sharpeye, "you can now go quietly to rest again, and sleep till to-morrow morning, for the thief cannot now escape us. If he was as strong again as he is, he could not break the magic meshes of his cage." The king thanked him, and ordered the greater part of the soldiers to retire to rest also, leaving only a few on guard under the tree. Sharpeye, who had kept watch for two nights and two days, also went away to sleep.

Next morning the magician went to the king's palace. He was glad when he saw the thief in the cage, and would not let him out till the fellow showed himself in his real form. At last he cut off half his beard under his chin, called for a light and began to singe the hairs.[9] Oh, how the bird in the iron cage suffered now! He shrieked pitifully and beat himself with pain, but the magician went on singeing fresh hairs to make the thief manageable. At last he said, "Confess who you are." The fellow answered, "I am the servant of the sorcerer Piirisilla,[10] who sent me here to steal." The magician began again to singe the hairs. "Ow! ow!" shouted the sorcerer; "give me time and I will confess. I am not the servant, but the sorcerer's son." Again they singed his hairs, when the prisoner yelled out, "I'm the sorcerer Piirisilla himself." "Show yourself in your proper form or I'll singe you again," said the mighty magician. Then the little man in the cage began to expand, and grew in a few minutes to the size of an ordinary man, who could have carried off a golden apple easily. He was taken down from the tree in the cage, and asked where the stolen apples were hidden. He offered to show the place himself, but Sharpeye begged the king not to let the thief out of the cage, or he would become a moth again, and escape. They were obliged to singe his hair many times before he would give up all the stolen property; and at last, when all the golden apples had been recovered, the thief was burned in the cage, and his ashes scattered to the winds.

There was great rejoicing when the three brothers returned home at the end of the term agreed upon. Shortly afterwards, hearing that the daughter of a rich king in the North was destined as the bride of any one who could perform three wonderful feats, they set out to the court of her father.

The first feat was to watch a swift reindeer cow for a whole day, and bring her back to the stable at night; the second to bolt the palace door in the evening; and the third was to shoot an arrow straight through the middle of an apple, which a man, standing on the top of a high hill, held in his mouth by the stalk.

The three brothers were so much alike that as each could accomplish one of the feats only, they decided to personate the same man, which was not difficult, when they trimmed their beards to exactly the same pattern.

Swiftfoot went first to the king, and the princess peeped at him through the crack of the door, and fell in love with him, wishing she could hobble the reindeer's feet that the handsome man might win her. However, he found that he was easily a match for the reindeer, though she could have run across the world in a single day. In the evening he brought the cow back to her stable, and after supper returned to his brothers.

Next day, Quickhand dressed himself up like his brother, and went to the court, where every one took him for Swiftfoot. The princess again peeped at him, and wished she could drive away the witch from the palace door. This witch was accustomed to change herself into the iron door bar, and if any one climbed a ladder to close it, she would grasp his hand, and set the folding doors swinging backwards and forwards till morning, while the man swung helpless in her grasp. But Quickhand ordered an iron hand to be made,[11] which he heated red hot, and mounting the ladder, held it out to the witch, and shot the bolt at the moment that she grasped it; and the door remained bolted till the king rose in the morning. Quickhand spent that day with the king, and returned to his brothers in the evening.

Next day, Sharpeye went to the palace, and it was arranged that the shooting feat should come off on the following morning; and the princess declared that she would part with all she possessed to ensure his success. The man who held the apple on the mountain looked no bigger than a crow, and fearing for his own safety, did not hold the apple by the stalk, but in his mouth, thinking that the marksman would be more likely to shoot the arrow at a safe distance from him. But Sharpeye struck the apple precisely in the middle, carrying away a bit of flesh from each cheek of the holder with it.

Sharpeye declined the king's proposal to betroth him to his daughter immediately, and he returned to his brothers, when they rejoiced in their success like children, and then cast lots[12] for the princess.[13] The lot fell to Sharpeye, who married the princess, while his two brothers returned home, when they bought large estates and lived like princes.

The brothers are once spoken of as "Swedes," for what reason does not appear. Another story on similar lines is that of the Swift-footed Princess (Kreutzwald); but here the various feats, including the race against the princess, who will not marry unless she is worsted in a foot-race, are performed by the gifted servants in the train of the prince who seeks her in marriage.

THE IDIOT'S LUCK.

We find this form of the story of the despised younger son in the "Strange Tale of an Ox" (Kreutzwald). A dying father leaves an ox to his third son, a simpleton, who goes to sell it, and when passing through a wood he hears a noise in a tree, and thinks it is an offer to buy the ox; so he ties it to the tree, and takes a log home with him as security for the money. Not receiving it when he expected, he breaks open the log, and finds a jar of money inside. He afterwards kills a shepherd who tries to cheat him out of it; and it is given out that the shepherd has been carried away by the devil.

THE MAGICIAN'S HEIRS.

(KREUTZWALD.)

The story of the traveller who appropriates the magical properties over which the sons of a dead magician are quarrelling is widely distributed, and frequently occurs as a mere incident in a story; as, for example, in that of Hasan of El Basrah in the Thousand and One Nights. In the Esthonian story of the "Dwarf's[14] Quarrel," the articles form the leading motif, but mixed up with details curiously resembling some Celtic fairy tales.

A man passing through a wood came upon a small clearing, where he found three dwarfs beating, pushing, kicking, and biting each other, and tearing each other's hair so that it was shocking to see them. They proved to be fighting over an old hat, composed of the parings of finger-nails[15], the wearer of which could see everything taking place in the world, whether near or far; a pair of bast shoes, which would carry the wearer anywhere at a step; and a stick which would demolish everything before it. Each of the dwarfs wanted to take all these articles, to go to a great wedding which was just taking place in Courland. The referee put on the hat, saw the wedding, and told the dwarfs to stand with their backs to him, when he demolished them with the stick, only three drops of water being left where they had been standing. Then he went to the wedding in Courland, where he found a great number of people assembled, both high and low, for the entertainer was a very rich householder.

As the wearer of the magic hat could see everything hidden as well as obvious, he saw when he lifted his eyes to the crossbeams[16] that there were a vast crowd of little guests both there and on the door-posts, who seemed to be far more numerous than the invited guests. But no one else could see the little people. Presently some of them began to whisper, "Look there; our old uncle's come to the feast too." "No," answered others, "it seems that this stranger has our uncle's hat, shoes, and stick, but uncle himself isn't here." Meantime, covered dishes were brought in for the feast. Then the stranger saw what nobody else could perceive, that the good food was abstracted from the dishes with wonderful quickness, and worse put in its place. It went just the same with the jugs and bottles. Then the stranger asked for the master of the house, greeted him politely, and said, "Don't be offended that I have come to the feast as an uninvited stranger." "You are welcome," returned the host. "We have plenty to eat and drink, so that we are not inconvenienced by a few uninvited guests." The stranger rejoined, "I can well believe that one or two uninvited guests would make no difference, but if the uninvited guests are far more numerous than those who are invited, the richest host may run short." "I don't understand you," said the host. The stranger gave him the hat, saying, "Put my hat on, and raise your eyes to the crossbeams, and then you'll see them." The host did so, and when he saw the tricks that the little guests were playing with the feast, he turned as pale as death, and cried out with a trembling voice, "Ah! my friend, my heart never dreamed of such guests; and now I've taken off your hat, they've all vanished. How can I ever get rid of them?" The owner of the hat returned, "I will soon rid you of these little guests, if you will ask the invited guests to step out for a short time, closing the doors and windows carefully, and taking care that no chink or crack in the wall remains unstopped." Although the founder of the feast did not quite understand what he meant, he consented to the stranger's offer, and asked him to get rid of the little nuisances.

In a short time the room was cleared of all the invited guests, the doors, windows, and other openings were carefully closed, and the stranger was left alone with the little guests. Then he began to swing his cudgel towards the crossbeams and corners of the room so vigorously that it was a pleasure to behold. In a few moments the whole mob of little guests was annihilated, and as many drops of water were left on the floor as if it had been raining heavily. Only one auger-hole had been accidentally left unstopped, through which one of the dwarfs slipped out, although the cudgel might still have reached the fugitive. He fled across the enclosure, bellowing, "Oh, oh, what a calamity! Many a time have I been terrified at the arrows of old father Pikne,[17] but they are nothing to this cudgel!"

When the host had convinced himself, by the aid of the magic hat, that the room was cleared of the dwarfs, he invited the guests to re-enter. During the feast the omniscient man read the secret thoughts of the wedding-guests, and learned much which the others did not suspect. The bridegroom thought more of the wealth of his father-in-law than of his young wife; and she, who was not altogether faultless, hoped that her husband and her matron's cap would protect her from scandal. It's a great pity that such a hat is no longer to be met with in our times.

THE MAN IN THE MOON.

Stories of the Man in the Moon are generally common. In Esthonia it is generally the Woman in the Moon, as may be seen in the two beautiful legends of Videvik, and of the Maiden at the Vaskjalla Bridge. The short legend which follows these resembles that in the Prose Edda relative to two children carrying a bucket (Jack and Jill?) who were taken to himself by the Moon. The story of the Moon-Painter might have been inserted here; but it seemed to come in more appropriately in another place.

We meet with sons and daughters of the Sun and Moon among the Finns and Lapps, as well as among the Esthonians.

VIDEVIK, KOIT, AND ÄMARIK[18]

(Twilight, Dawn, and Evening Twilight).

The Creator had three diligent servants—two fair and lovely maidens, Videvik and Ämarik, and the slender youth Koit. They fulfilled his orders and looked after his affairs. One evening at sunset, Videvik, the eldest, came back from ploughing with her oxen, and led them to the river to drink. But maidens are always accustomed to think first of their own bright faces, and so was it with the charming Videvik. She thought no more of the oxen, but stepped to the water's edge and looked down. And behold, her brown eyes and red cheeks looked back upon her from the surface of the stream, and her heart beat with pleasure. But the Moon, whom the Creator had ordered to take the place of the setting sun to enlighten the world, forgot his duty, and hurried down to the earth to the bed of the stream. Here he stayed with Videvik, mouth to mouth and lip to lip.

But while the Moon thus forgot his duty, his light became extinguished, and thick darkness covered the land as he lay on Videvik's heart. And now a great misfortune happened. The wolf, the wild beast of the forest, who could work mischief when no eye could see him, attacked one of Videvik's oxen and tore him to pieces. The nightingale sang loudly through the dark thicket, "Idle maid, idle maid, long is the night. Black stripes to the yoke, to the yoke! Bring the whip, bring the whip, whip, whip, whip." But Videvik heard nothing. She had forgotten everything but her love.

Early in the morning, when Koit rose from his couch, Videvik awakened at last from her dream of love. When she saw the evil deed that the wolf had wrought, she began to weep bitterly. But the tears of her innocent affliction were not hidden from the Creator. He descended from his heaven to punish the evil-doer and to bring the criminal to justice. He dealt out severe punishment to the wolf, and yoked him high in heaven with the ox, to draw water for ever, driven by the iron rod of the pole-star.[19] But to Videvik he said, "As the Moon has touched thee with the light of his beauty and has wooed thee, I will forgive thee, and if thou lovest him from thy heart, I will not hinder you, and you shall be wedded. But from thee, Videvik, I look for faithful watch and vigilance that the Moon begins his course at the right time, and that deep darkness falls no more on earth at night, when the evil powers can work mischief at their pleasure. Rule over the night, and take care that a happy peace prevails in its course."

Thus the moon received Videvik as his wife. Her friendly countenance still smiles down upon us, and is reflected in the mirror of the brook, where she first enjoyed the love of her consort.

Then the Creator summoned Koit and Ämarik to his presence, and said, "I will guard against any further negligence respecting the light of the world, lest darkness should again get the upper hand, and I will appoint two watchers under whose care all shall run its course. The Moon and Videvik shall illumine the night with their radiance at the appointed time. Koit and Ämarik, to your watch and ward I intrust the light of day beneath the firmament. Fulfil your duty with diligence. To thy care, my daughter Ämarik, I entrust the sinking sun. Receive him on the horizon, and carefully extinguish all the sparks every evening, lest any harm should ensue, and lead him to his setting. Koit, my active son, let it be thy care to receive the sun from the hands of Ämarik when he is ready to begin his course, and to kindle new light, that there may never be any deficiency."

The two servants of the sun did their duty with diligence, so that the sun was never absent from the sky for a day. Then began the long summer nights when Koit and Ämarik join their hands, when their hearts beat and their lips meet in a kiss, while the birds in the woods sing sweet songs each according to his note, when flowers blossom, the trees flourish, and all the world rejoices. At this time the Creator descended from his golden throne to earth to celebrate the festival of Lijon.[20] He found all his works and affairs in good order, and rejoiced in his creation, and said to Koit and Ämarik, "I am well pleased with your management, and desire your lasting happiness. From henceforth be husband and wife."

But the two exclaimed with one voice, "Father, let us enjoy our happiness undisturbed. We are content with our lot, and will remain lover and beloved, for thus we enjoy a happiness which is ever young and new."

Then the Creator granted them their desire, and returned to his golden heaven.

The versions given by Boecler and Jannsen differ slightly.

THE MAIDEN AT THE VASKJALA BRIDGE.

(KREUTZWALD.)

On a beautiful and quiet summer evening many years ago, a pious maiden went to the Vaskjala[21] Bridge to bathe and refresh herself after the heat of the day. The sky was clear, and the song of the nightingale re-echoed from the neighbouring alder thicket. The Moon ascended to his heavenly pavilion, and gazed down with friendly eyes on the wreath of the maiden with the golden hair and rosy cheeks. The maiden's heart was pure and innocent, and modest and clear as the waters of the spring to its very depths. Suddenly she felt her heart beat faster, and a strange longing seized her, and she could no longer turn her eyes away from the face of the Moon. For because she was so good and pure and innocent, she had won the love of the Moon, who desired to fulfil her secret longings and the wish of her heart. But the pious maiden cherished but one wish in her heart, which she could not venture to express or to ask the Moon to fulfil, for she longed to depart from this world and to dwell for ever beneath the sky with the Moon, but the Moon knew the unexpressed thoughts of her heart.

It was again a lovely evening. The air was calm and peaceful, and again the song of the nightingale resounded through the night. The Moon gazed down once more into the depths at the bottom of the river near the Vaskjala Bridge, but no longer alone as before. The fair face of the maiden gazed down with him into the depths, and has ever since been visible in the Moon. Above in the far sky she lives in joy and contentment, and only desires that other maidens might share her happiness. So on moonlight nights her friendly eyes gaze down on her mortal sisters, and she seeks to invite them as her guests. But none among them is so pure and modest and innocent as herself, and therefore none is worthy to ascend to her in the Moon. Sometimes this troubles the maiden in the Moon, and she hides her face sorrowfully in a black veil. Yet she does not abandon all hope, but trusts that on some future day one of her earthly sisters may be found sufficiently pious and pure and innocent for the Moon to call her to share this blessed life. So from time to time the Moon-maiden gazes down on the earth with increasing hope and laughing eyes, with her face unveiled, as on the happy evening when she first looked down from heaven on the Vaskjala Bridge. But the best and most intelligent of the daughters of earth fall into error and wander into by-paths, and none among them is pious and innocent enough to become the Moon's companion. This makes the heart of the pious Moon-maiden sorrowful again, and she turns her face from us once more, and hides it under her black veil.

THE WOMAN IN THE MOON.

(JANNSEN.)

One Saturday evening a woman went very late to the river to fetch water. The Moon shone brightly in the heavens, and she said to him, "Why do you stand gaping up there? You'd better come and help me carry water. I must work here, and you dawdle about above!"

Suddenly the Moon came down from above, but he seized the woman and took her with him into the sky. There she still stands with her two pails as a warning to everybody not to work too late in the evening on holidays. But the Moon knows no rest, and can never dawdle about, for he must wander from land to land, and everywhere illumine the darkness of night with his light.[22]

POLYPHEMUS.

(JANNSEN.)

In the Esthonian version the Devil visits a locksmith, who promises to cast him new eyes. When the Devil calls for them, he binds him to a bench on his back, telling him that his name is Myself. He then pours molten tin into his eyes, and the Devil jumps up with the pain, and rushes out with the bench on his back, telling his companions that "Myself" has done it. He dies miserably, and the dog, fox, rat, and wolf bury him under the dung of a white mare. "Since this," adds the narrator, "there has been no devil more." There is a very similar story from Swedish Lappmark, in which the man who outwits and blinds a giant tells him that his own name is "Nobody."[23]

RED RIDING-HOOD.

One of the most fantastic stories of this series is "The Devil's Visit" (Jannsen: Veckenstedt), which, notwithstanding its subject, has an absurd resemblance in some of its details to "Little Red Riding-Hood."

Two men and their wives lived together in a cottage; one couple had three children, the others were childless. One day, both husbands were absent, and the Devil and his son knocked at the door in their semblance, and sat down to supper. But the eldest child said secretly, "Mother, mother, father's got long claws!" The second said, "Mother, mother, he's got a tail too!" And the youngest added, "Mother, mother, he's got iron teeth in his mouth." The woman comforted the children, and while the childless woman went with one of the devils, the mother put the children to bed on the stove, laid juniper twigs in front, and made the sign of the cross over them.

She then gave the Devil the end of her girdle to hold, by which to draw her to him, but she fastened the other end to a log of wood, and climbed on the roof for safety, taking with her a three-pronged fork. As soon as the devils began to devour the supposed women,[24] the elder discovered that he had been deceived; and his son advised him to devour the children; but he could not get at them. Then his son advised him to look for the mother; and he tried to climb on the roof, but the woman struck him back with the fork, and he called to his son for help. The son immediately rushed out of the cottage to get his share of the prey, when a red cock crew, and the Devil cried out, "He's my half-brother," and tried again to get on the roof. Then crowed a white cock, and the Devil cried out, "He's my godfather," and scrambled on the corner of the gable. Then crowed a black cock, when the Devil cried out, "He's my murderer!" and both devils vanished, as if they had sunk into the ground.

SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.

We have these tales combined in the story of the "Princess who slept for seven years" (Kreutzwald).

A princess falls into a deep sleep, and is placed by a magician in a glass coffin. A glass mountain is prepared, on which the coffin is fixed. Up the glass mountain the successful suitor must ride when seven years and seven days have expired, when the princess will awake and give him a ring.

Meanwhile an old peasant dies, leaving his house and property to his two elder sons, and charging them to take care of the third, who is considered rather lazy and stupid, but who has a good heart.[25] He charges his three sons to watch, one each night, by his grave; but the elder ones excuse themselves, leaving the duty to the youngest son. The eldest brother proposes to turn the youngest out of the house, but is dissuaded by the other, who thinks it would look too bad.

When the king promises his daughter to whoever can climb the glass mountain,[26] the two elder brothers dress themselves in fine clothes, and set off, leaving the youngest at home, lest he should disgrace them by his shabby appearance. But he receives from his father a bronze horse and bronze armour, and rides a third of the way up the mountain. On the second day he receives a silver steed and silver armour, and rides more than half-way up; and on the third day he receives a golden steed and golden armour, and rides to the summit. Then the lid of the glass case flies open, the maiden raises herself and gives the knight a ring, and he rides down with her to her father.

Next day it is proclaimed that whoever can produce the ring shall marry the princess; and, to the astonishment of the two elder brothers, the youngest claims the prize. The magician explains to the king that the young man is in reality the son of a powerful monarch, but was stolen away in infancy and brought up as a peasant, and the king accepts him as his son-in-law. His indolence was not an inherent defect, but had been imposed upon him by the witch who had stolen him. On Sunday he appeared before the people in his golden armour and mounted on his golden horse, but his reputed brothers died of rage and envy.

THE THREE SISTERS.[27]

(JANNSEN.)

This is the familiar story of an ill-used younger sister. A countryman was taking game to market, and his two elder daughters asked him to bring them fine clothes, but the youngest asked him to bring her anything he got gratis. A shopkeeper offered him a kitten, which he brought to the youngest girl, who treated it kindly. On the two following Sundays, the elder sisters went to church to show off their fine clothes, leaving the younger one at home. She went into the garden, and a pied magpie settled on the fence, which the cat pursued, and on the first Sunday it dropped a gold brooch, and on the second two gold rings.

As the third Sunday was wet, the two elder sisters stayed at home, but sent the youngest to church; so she adorned herself with her finery and set out, and at church she attracted general attention. When her sisters heard of it, they insisted on knowing her secret; and they carried the kitten into the garden several times, to no purpose, for as they had always ill-treated it before, it only bit and scratched them. At last they killed it, and threw it among the rushes by the side of the lake.

When the youngest sister missed the kitten, she went out weeping into the wood. Her sisters followed her, murdered her, and buried her under a heap of sand, covering the grave with reeds, and when they went home they told their father that she had been carried away by gipsies. A shepherd, passing that way made himself a flute, and it sang the maiden's sorrowful end. When this reached the ears of the prince, he ordered the body to be exhumed and carried to his castle, and by direction of the flute, it was reanimated with water from the healing well in the prince's courtyard. The maiden immediately begged the life of her sisters, who were released. Her hand was then sought for in marriage by a young nobleman, whom she accepted. After this, she begged the prince to restore her kitten to life too with the healing water, and the two sisters were sent to fetch it; but the reed-bed by the lake gave way under their feet, and they both perished miserably; for neither they nor the kitten were ever seen again. But the descendants of the youngest sister still bear a cat on their escutcheon.

THE THREE WISHES.

This well-known story appears in one of its commonest forms in the tale of "Loppi and Lappi" (Kreutzwald), a quarrelsome couple who are granted three wishes by a fairy. At supper-time the wife wishes for a sausage, which is wished on and off her nose, and the couple remain as poor as before.

THE WITCH-BRIDE.

Versions of this story are common in Finland as well as in Esthonia. One of the latter is "Rõugutaja's Daughter" (Kreutzwald). Old Rõugutaja[28] lived with his wife and daughter in a wood. The daughter had a beautiful face, but it was reported that her skin was of bark, and she could find no suitors. At last the mother contrived to inveigle a youth into marrying her daughter by means of a love-philtre, but on the first night he ran away, and shortly afterwards married another bride. On the birth of a child, the witch-mother transforms the young mother into a wolf, and substitutes her own daughter. The nurse is ordered to take the crying child for a walk; she meets the wolf; the deceit is discovered, and the husband inveigles the witch-mother and daughter into the bathhouse, and burns it down.

There is little in this story except the bark-skin of the witch-bride to distinguish it from the numerous variants among other peoples.

Another story belonging to the class of the witch-bride is

THE STEPMOTHER.

(KREUTZWALD.)

Here the two girls are half-sisters, not step-sisters; and the younger one is dressed up, and married, veiled, to the suitor of the other. When the husband discovers the deception, he throws the false bride under the ice of a river on the way, and takes his own bride instead. Next year, the mother, on her way to visit her supposed daughter and her child, gathers a water-lily, which tells her that it is her own daughter. Then the mother and daughter are transformed into a black dog and a black cat, with the aid of a magician; but their attempts at revenge are frustrated by a sorceress, who had previously befriended the young mother.

SECTION IV

FAMILIAR STORIES OF NORTHERN EUROPE

Under this heading we include variants of well-known but not cosmopolitan tales, some of which are of considerable interest. Among them is a variant of "Melusina," close in some points, but presenting many features of difference.

THE FISHERMAN AND HIS WIFE.

Kreutzwald's story of "The Powerful Crayfish and the Insatiable Wife" is almost identical with that of Grimm. At last the woman wishes to be God, and the crayfish sends the foolish couple back to their poverty.

THE MERMAID.[29]

(KREUTZWALD.)

In the happy days of old, better men lived on earth than now, and the Heavenly Father revealed many wonders to them which are now quite concealed, or but rarely manifested to a child of fortune. It is true that the birds sing and the beasts converse as of old, but unhappily we no longer comprehend their speech, and what they say brings us neither profit nor wisdom.

In old days a fair mermaid dwelt on the shores of the province of Lääne. She often appeared to the people, and my grandfather's father, who was reared in the neighbourhood, sometimes saw her sitting on a rock, but the little fellow did not venture to approach her. The maiden appeared in various forms, sometimes as a foal or a calf, and sometimes under the form of some other animal. In the evening she often came among the children, and let them play with her, until some little boy mounted her back, when she would vanish as suddenly as if she had sunk into the ground.

At that time old people said that in former days the maiden was to be seen on the borders of the sea almost every fine evening in the summer, sitting on a rock, and combing her long fair hair with a golden comb, and she sang such beautiful songs that it melted the hearts of her listeners. But she could not endure the gaze of men, and vanished from their sight or fled into the sea, where she rocked on the waves like a swan. We will now relate the cause of her flying from men, and no longer meeting them with her former confidence.

In old times, long before the invasion of the Swedes, a rich farmer lived on the coast of Lääne with his wife and four sons. They obtained their food more from the sea than from the land, for fishing was a very productive industry in their days. The youngest son was very different from his brothers, even from a child. He avoided the companionship of men, and wandered about on the sea-shore and in the forest. He talked much to himself and to the birds, or to the winds and waves, but when he was in the company of others he hardly opened his mouth, but stood like one dreaming. When the storms raged over the sea in autumn, and the waves swelled up as high as a house and broke foaming on the beach, the boy could not contain himself in the house, but ran like one possessed, and often half-naked, to the shore. Neither wind nor weather harmed his robust body. He sprang into his boat, seized the oars, and drove like a wild goose over the crest of the raging billows far out to sea, without incurring any harm by his rashness. In the morning, when the storm had spent its fury, he was found sound asleep on the beach. If he was sent anywhere on an errand, to herd cattle in summer, or to do any other easy employment, he gave his parents only trouble. He lay down under the shadow of a bush without minding the animals, and they strayed away or trampled down the meadows and cornfields, and his brothers had often to work for hours before they could find the lost animals. The father often let the boy feel the rod severely enough, but it had no more effect than water poured on the back of a goose. When the boy grew up into a youth, he did not mend his ways. No work prospered in his negligent hands; he hacked and broke the tools, wearied out the draught cattle, and yet never did anything right.

His father sent him to neighbouring farmers to work, hoping that a stranger's whip might improve the sloven, but whoever had the fellow for one week on trial sent him back again on the next. His parents rated him for a sluggard, and his brothers dubbed him "Sleepy Tony." This soon became his nickname with everybody, though he had been christened Jüri.[30] Sleepy Tony brought no one any good, but was only a nuisance to his parents and relatives, so that they would gladly have given a sum of money if anybody would have rid them of the lazy fellow. As nobody would put up with him any longer, his father engaged him as servant to a foreign captain, because he could not run away at sea, and because he had always been so fond of the water from a child. However, after a few weeks, nobody knows how, he escaped from the ship, and again set his lazy feet on his native soil. But he was ashamed to enter his father's house, where he could not expect to meet with a friendly reception, so he wandered about from one place to another, and sought to get his living as he could, without working. He was a strong handsome fellow, and could talk very agreeably if he liked, although he had never been accustomed to talk much in his father's house. He was now obliged to use his handsome appearance and fine tongue to ingratiate himself with the women and girls.

One fine summer evening after sunset it happened that he was wandering alone on the beach when the clear song of the mermaid reached his ears. Sleepy Tony thought to himself, "She is a woman, at any rate, and won't do me any harm." He did not hesitate to approach nearer, to take a view of the beautiful bird. He climbed the highest hill, and saw the mermaid some distance off, sitting on a rock, combing her hair with a golden comb, and singing a ravishing song. The youth would have wished for more ears to listen to her song, which pierced his heart like a flame, but when he drew nearer he saw that he would have needed just as many eyes to take in the beauty of the maiden. The mermaid must have seen him coming, but she did not fly from him, as she was always wont to do when men approached. Sleepy Tony advanced to within ten paces of her, and then stopped, undecided whether to go nearer. And oh, wonderful! the mermaid rose from the stone and came to meet him with a friendly air. She gave him her hand in greeting, and said, "I have expected you for many days, for a fateful dream warned me of your arrival. You have neither house nor home among those of your own race. Why should you be dependent upon strangers when your parents refuse to receive you into their house? I have known you from a child, and better than men have known you, for I have often watched over and protected you when your rashness would otherwise have destroyed you. I have often guarded the rocking boat with my hands, when it would otherwise have sunk in the depths. Come with me, and you shall enjoy every happiness which your heart can desire, and you shall want for nothing. I will watch over and protect you as the apple of my eye, so that neither wind nor rain nor frost shall touch you."

Sleepy Tony stood for a time uncertain what to answer, though every word of the maiden was like a flaming arrow in his heart. At last he stammered out an inquiry as to whether her home was very far away. "We can reach it with the speed of the wind, if you have confidence in me," answered the mermaid. Then Sleepy Tony remembered many sayings which he had heard about the mermaid, and his heart failed him, and he asked for three days to make up his mind. "I will agree to your wish," said the mermaid, "but lest you should again be doubtful, I will put my gold ring on your finger before we part, that you may not forget to return. When we are better acquainted, this pledge may serve as an engagement ring." She then drew off the ring, placed it on the youth's little finger, and vanished as if she had melted into air. Sleepy Tony stood staring with wide-open eyes, and would have supposed it was all a dream, if the sparkling ring on his finger had not been proof to the contrary. But the ring seemed like a strange spirit, which left him no peace or rest anywhere. He wandered aimlessly about the shore all night, and always returned to the rock on which the maiden had been sitting; but the stone was cold and vacant. In the morning he lay down for a short time, but uneasy dreams disturbed his sleep. When he awoke, he felt neither hunger nor thirst, and all his thoughts were directed towards the evening, when he hoped to see the mermaid again. The day waned at last, and evening approached, the wind sank, the birds in the alder-bushes left off singing and tucked their tired heads under their wings, but that evening he saw the mermaid nowhere.

He wept bitter tears of sorrow and trouble, and reflected bitterly on his folly in having hesitated to seize the good fortune offered to him the evening before, when a cleverer fellow would have grasped at it with both hands. But regret and complaint were useless now. The night and the day which followed were equally painful to him, and his trouble weighed upon him so much that he never felt hunger. Towards sunset he sat down with an aching heart on the rock where the mermaid had sat two evenings ago. He began to weep bitterly, and exclaimed, sobbing, "If she does not come back to me, I will live no longer, but either die of hunger on this rock, or cast myself headlong into the waves, and end my miserable life in the depths of the sea."

I know not how long he sat thus on the rock in his distress, but at last he felt a soft warm hand laid upon his forehead. When he looked up, he saw the maiden before him, and she said tenderly, "I have seen your bitter suffering and heard your longing sighs, and could not withdraw myself longer, though the time does not expire till to-morrow night."

"Forgive me, forgive me, dear maiden," stammered Sleepy Tony. "Forgive me; I was a mad fool not to accept the proffered happiness. The devil only knows what folly came into my head two nights ago. Carry me whither you please. I will oppose you no longer, and would joyfully give up my very life for your sake."

The mermaid answered smiling, "I do not desire your death, but I will take you living as my dear companion." She took the youth by the hand, led him a few paces nearer to the sea, and bound a silk handkerchief over his eyes. Immediately Sleepy Tony felt himself embraced by two strong arms, which raised him up as if in flight, and then plunged headlong into the sea. The moment the cold water touched his body, he lost all consciousness, and knew nothing more of what was happening around him; nor was he afterwards able to tell how long this insensibility lasted.

When he awoke, he was to experience something stranger still.

He found himself lying on soft cushions in a silken bed, which stood in a beautiful chamber, with walls of glass covered on the inside with curtains of red satin, lest the glaring light should wake the sleeper. Some time passed before he could make out whether he was still alive, or whether he was in some unknown region of the dead. He rocked his limbs to and fro, took the end of his nose between his fingers, and behold, he was quite unchanged. He was dressed in a white shirt, and handsome clothes lay in a chair in front of his bed. After lying in bed for some time, and feeling himself all over to make sure that he was really alive, he got up and dressed himself.

Presently he coughed, when two maids entered, who greeted him as "his lordship," and wished to know what he would like for breakfast. One laid the table, and the other went to prepare the food. In a short time the table was loaded with dishes of pork, sausage, black puddings, and honey, with jugs of beer and mead, just the same as at a grand wedding-feast. Sleepy Tony, who had eaten nothing for several days before, now set to work in earnest, and ate his fill, after which he laid down on the bed to digest it. When he got up again, the waiting-maids came back, and invited his lordship to take a walk in the garden while her ladyship was dressing. He heard himself called "your lordship" so often, that he already began to feel himself such in reality, and forgot his former station.

In the garden he met with beauty and elegance at every step; gold and silver apples glittered among the green leaves, and even the fir and pine cones were of gold, while birds of golden plumage hopped among the twigs and branches. Two maids came from behind a bush, who were commissioned to show his lordship round the garden, and to point out all its beauties. They went farther, and reached the edge of a pond where silver-feathered geese and swans were swimming. A rosy flush as of dawn filled all the sky, but the sun was not visible. The bushes were covered with flowers which exhaled a delicious odour, and bees as large as hornets flew among the flowers. All the flowers and shrubs which our friend beheld here were far more beautiful than he had ever seen before. Presently two elegantly dressed girls appeared, who invited his lordship to meet her ladyship, who was expecting him. But first they threw a blue silken shawl over his shoulders. Who would have recognised the former Sleepy Tony in such a guise?

In a beautiful hall, as large as a church, and built of glass like the bedroom, sat twelve fair maidens on silver chairs.[31] Against the wall behind them was a daïs on which two golden thrones were placed. On one throne sat the august queen, and the other was unoccupied. When Sleepy Tony crossed the threshold, all the maidens rose from their seats and saluted him respectfully, and did not sit down again until desired to do so. The lady herself remained seated, bent her head to the youth in salutation, and signed with her finger, upon which Sleepy Tony's attendants took him between them, and conducted him to their mistress. The youth advanced with faltering steps, and did not venture to lift his eyes, for he was dazzled with all the unaccustomed splendour and magnificence. He was shown to his place on the golden throne next to the lady, and she said, "This young man is my beloved bridegroom, to whom I have plighted myself, and whom I have accepted as my consort. You must show him every respect, and obey him as you obey me. Whenever I leave the house, you must amuse him and look after him and guard him as the apple of my eye. You will be severely punished if you neglect to carry out my orders exactly."

Sleepy Tony looked round him like one dazed, for he did not know what to make of the adventures of the night, which were more wonderful than wonder itself. He continually turned the question over in his mind as to whether he was awake or dreaming. The lady noticed his confusion, and rose from her throne, took him by the hand, and led him from one room to another, all of which were untenanted. At last they arrived at the twelfth chamber, which was rather smaller, but handsomer than the others. Here the lady took her crown from her head, cast aside the gold-embroidered mantle, and when Sleepy Tony ventured to raise his eyes, he recognised that it was the mermaid at his side, and no strange lady. Oh, how quickly his courage rose and his hopes revived! He cried out joyfully, "O dear mermaid!"—but the maiden laid her hand on his mouth, and spoke very earnestly, "If you have any regard for your own happiness or for mine, never call me by that name, which has only been given to me in mockery. I am one of the daughters of the Water-Mother. There are many sisters of us, but we all live apart, each in her own place, in the sea, or in lakes and rivers, and we only see each other occasionally by some fortunate chance." She then explained to him that she had hitherto remained unmarried, but now that she was an established ruler, she must assume the dignity of a royal matron. Sleepy Tony was so bewildered with this unimagined good fortune that he did not know how to express his happiness. His tongue seemed paralysed, and he could not manage to say more than Yes or No. But while he was enjoying a capital dinner and delicious beverages, his tongue was loosened, and he was not only able to talk as well as before, but to indulge in many pleasant jests.

This agreeable life was continued on the next and on the third day, and Sleepy Tony thought he had been exalted to heaven in his living body. But before retiring to rest the mermaid said to him, "To-morrow will be Thursday, and every week I am bound by a vow to fast, and to remain apart from every one. You cannot see me at all on Thursdays until the cock has crowed thrice in the evening. My attendants will sing to you to pass the time away, and will see that you want for nothing."

Next morning Sleepy Tony could not find his consort anywhere. He remembered what she had told him the evening before, that he must pass this and all future Thursdays without her. The waiting-maids exerted themselves to amuse him in every possible manner; they sang, played, and performed elegant dances, and then set before him such food and drink that no prince by birthright could have enjoyed better, and the day passed quicker than he had expected. After supper he laid himself to rest, and when the cock had crowed three times, the fair one returned to him. The same thing happened on every following Thursday. He often implored his beloved to allow him to fast with her on Thursdays, but all to no purpose. He troubled his consort again on a Wednesday with this request, and allowed her no rest; but the mermaid said, with tears in her eyes, "Take my life, if you please; I would lay it down cheerfully; but I cannot and dare not yield to your wish to take you with me on my fast-days."

A year or more might have passed in this manner, when doubts arose in the mind of Sleepy Tony, which became always more tormenting, and allowed him no peace. His food became distasteful to him and his sleep refreshed him not. He feared lest the mermaid might have some other lover in secret besides himself, in whose arms she passed every Thursday, while he was obliged to pass his time with the waiting-maids. He had long ago discovered the room in which the mermaid hid herself on Thursdays, but how did that help him? The door was always locked, and the windows were so closely hung with double curtains on the inside that there was not an opening left as large as a needle's eye through which a sunbeam, much less a human eye, could penetrate. But the more impossible it seemed to penetrate this secret, the more eager grew his longing to get to the very bottom of it. Although he never breathed a word of the weight upon his mind to the mermaid, she could see from his altered manner that all was not as it should be. Again and again she implored him with tears in her eyes not to torment both himself and her with evil thoughts. "I am free from every fault against you," she declared, "and I have no secret love nor any other sin against you on my conscience. But your false suspicion makes us both miserable, and will destroy the peace of our hearts. I would gladly give up every moment of my life to you if you wished it, but I cannot allow you to come near me on my fast-days. It cannot be, for it would put an end to our love and happiness for ever. We are able to live quietly and happily together for six days in the week, and how should the separation of one day be so heavy that you cannot bear it?"

She talked in this sensible way for six days, but when the following Thursday came, and the mermaid did not show herself, Sleepy Tony lost his wits, and behaved as if he was half-mad. He knew no peace, and at last one Thursday he refused to have any one with him. He ordered the waiting-maids to bring him his food and drink, and then to leave him directly, so that he remained alone like a spectre.

This great alteration in his conduct astonished everybody, and when the mermaid heard of the matter, she almost wept her eyes out of her head, though she only gave way to her grief when no one was present. Sleepy Tony hoped that when he was alone he might have a better opportunity of inspecting the secret fasting chamber, and perhaps he might find some crack through which he could spy upon what was going on. The more he tormented himself, the more depressed became the mermaid, and although she still maintained a cheerful countenance, her friendliness no longer came from the heart as before.

Some weeks passed by, and matters remained at a standstill, neither worse nor better, when one Thursday Sleepy Tony found a small space near the window where the curtains had slightly shifted, so that he could look into the chamber. The secret chamber had no floor, but looked like a great square tank, filled with water many feet deep. Herein swam his much-loved mermaid. From her head to her middle she was a beautiful woman, but from the navel downwards she was wholly a fish, covered with scales and provided with fins. Sometimes she threshed the water with her broad fish's tail and it dashed high up.

The spy shrunk back confounded and made his way home very sorrowfully. What would he not have given to have blotted the sight from his memory! He thought of one thing and another, but could not decide on what to do.

In the evening the cock crowed three times as usual, but the mermaid did not come back to him. He lay awake all night, but the fair one never came. She did not return till morning, when she was clad in black mourning garments and her face was covered with a thin silk handkerchief. Then she said, weeping, "O thou unhappy one! to have brought our happy life to an end by thy folly! Thou seest me to-day for the last time, and must return to thy former condition, and this thou hast brought upon thyself. Farewell, for the last time."

There was a sudden crash and a tremendous noise, as if the floor was giving way beneath his feet, and Sleepy Tony was hurled down stunned, and could not perceive what was happening to himself or about him.

No one knows how long afterwards it may have been when he recovered from his swoon, and found himself on the sea-shore close to the rock on which the fair mermaid had sat when she entered into the bond of friendship with him. Instead of the magnificent robes which he had worn every day in the dwelling of the mermaid, he found himself dressed in his old clothes, which were now much older and more ragged than he could possibly have supposed. Our friend's happy days were over, and no remorse, however bitter, could bring them back.

He walked on till he reached the first houses of his village. They were standing in the same places, but yet looked different. But what appeared to him much more wonderful when he looked round, was that the people were all strangers, and he did not meet a single face which he knew.

The people all looked strangely at him, too, as though he was a monster. Sleepy Tony went on to the farm of his parents, but here too he encountered only strangers, who knew him not, and whom he did not know. He asked in amazement for his father and brothers, but no one could tell him anything about them. At length an infirm old man came up, leaning on a stick, and said, "Peasant, the farmer whom you ask after has been sleeping in the ground for more than thirty years, and his sons must be dead too. How comes it, my good old man, that you ask after people who have been so long forgotten?" The words "old man" took Sleepy Tony so much aback that he was unable to ask another question. He felt his limbs trembling, turned his back on the strange people, and went out at the gate. The expression "old man" left him no peace; it fell upon him with a crushing weight, and his feet refused him their office.

He hurried to the nearest spring and gazed in the water. The pale sunken cheeks, the hollow eyes, the long grey beard and grey hair, confirmed what he had heard. This worn-out, withered form no longer bore the slightest resemblance to the youth whom the mermaid had chosen as her consort. Now he fully realised his misery for the first time, and knew that the few years that he appeared to have been absent had comprised the greater part of his life, for he had entered the mermaid's house as a vigorous youth, and had returned as a spectre-like old man. There he had felt nothing of the course of time or of the wasting of his body, and he could not comprehend how the burden of old age had fallen upon him so suddenly, like the passing of a bird's wing. What could he do now, when he was a grey stranger among strangers?

He wandered about on the beach for a few days, from one farm to another, and good people gave him a piece of bread out of charity. He chanced to meet with a friendly young fellow, to whom he related all the adventures of his life, but the same night he disappeared. A few days afterwards the waves cast up his body on the shore. It is not known whether he threw himself into the sea, or was drowned by accident.

After this the behaviour of the mermaid towards mankind entirely changed. She sometimes appears to children only, most often in another form, but she does not permit grown-up people to approach her, but shuns them like fire.

Other stories relative to the Water-Mother, mermaids, and other beings of the water will be found in a later section.

HOW THE SEA BECAME SALT.

(JANNSEN.)

This is an interesting variant of a story known from Iceland to Finland.

There were two brothers, one rich and one poor. One Christmas the rich brother gave the other a ham, on condition that he should go to Põrgu. On his way, he met an old man who told him that ham was a rarity there, but he must not sell it for money, but only for what was behind the door, which proved to be a wishing-mill. The rich brother bought it for a high price, and set it to grind herrings and milk-soup; but he was soon forced to give his brother another great sum to induce him to take it back, and to save him and his wife, and indeed the whole village, from being overwhelmed by the torrents of herrings and soup. Afterwards it was sold to a sea-captain, who set it to grind salt, and it ground on till the ship sank, and it now lies at the bottom of the sea, grinding salt for ever.[32]

The next story, which belongs to the same class as Grimm's "Devil with the Three Golden Hairs," introduces us to the personified Frost, who is here a much less malevolent being than in the Kalevala, Runo xxx. It also combines two familiar classes of tales: those in which a man receives gifts which are stolen from him, and which he afterwards recovers by means of another, often a magic cudgel; and those in which a man visiting the house of a giant or devil in his absence is concealed by the old mother in order to listen to the secrets revealed by her son when he comes home.

THE TWO BROTHERS AND THE FROST.

(JANNSEN.)

Once upon a time there were two brothers, one of whom was rich and the other poor. The rich brother had much cornland and many cattle, but the poor one had only a little corner of a field, in which he sowed rye. Then came the Frost and destroyed even this poor crop. Nothing was left to the poor brother, so he set out in search of the Frost. When he had gone some distance, he arrived at a small house and went in. He found an old woman sitting there, who asked what he wanted. The man answered, "I had tilled a small field, and the Frost came and took away even the little that I had. So I set out in search of him, to ask why he has done me this mischief." The old woman answered, "The Frosts are my sons, and they destroy everything; but just now they are not at home. If they came home and found you here, they would destroy you likewise. Get up on the stove, and wait there." The man crept up, and just then the Frost came in. "Son," said the old woman, "why did you spoil the field of a poor man who was sufficiently pinched without this?" "Oh," said the Frost, "I was only trying whether my cold would bite." Then said the poor man on the stove, "Only give me so much back that I can just scrape through, or I must soon die of hunger, for I have nothing to break and bite." The Frost said, "We will give him enough to last him all his life." Then he gave him a knapsack, saying, "When you are hungry, you have only to say, 'Open, sack,' and you will have food and drink in abundance. But when you have had enough, say, 'Sack, shut,' and all will immediately return into the knapsack, and it will shut of itself."

The man thanked him heartily for his gift, and went his way. When he had gone some distance, he said, "Open, sack," and immediately the knapsack opened of itself, and supplied him with food in plenty. When he had had enough, he said, "Sack, shut," and the food sprang into the knapsack, which closed of itself. When he got home, he continued to use it as the Frost directed.

When he and his wife had lived comfortably thus for some time, the rich brother began to covet the knapsack, and wanted to buy it. He gave his poor brother a hundred oxen and cows, and as many horses and sheep. Thus the poor brother became rich, but he was not much better off, for he had to feed the animals. They all gathered round him, and he was now as poor as before. He did not know what to do, except to go back to the Frost and ask for a new sack. The Frost said, "Why were you so thoughtless as to give away such a knapsack? You are now just as poor as before." But at length he gave him a new knapsack, much handsomer than the first. The poor brother thanked him heartily, and went away joyful, for he thought he had got a knapsack like the first.

When he felt hungry, he said as before, "Open, sack." Immediately the knapsack opened, and two fellows sprang out with thick cudgels in their hands, who beat him as if it was a fine art. The man was so overwhelmed that he could hardly utter the words, "Sack, shut!" Then the two retired and the knapsack shut. The man thought to himself, "Have patience! I'll exchange this with my brother." When he got home, his brother noticed what a fine knapsack he had, and wanted to exchange. The other had no objection, and the exchange was soon effected. Then the rich brother invited all his relatives and the distinguished people of the neighbourhood, for he thought to use the knapsack first to provide a grand feast.

As soon as all these people were assembled, the host cried out, "Open, sack!" Then the knapsack indeed opened, but the men with the cudgels leaped out among the people, and belaboured them so lustily that they all fled in different directions, and some barely escaped with their lives. They all caught it hot, both the host and his guests. When at length the host cried out in his distress, "Sack, shut!" the men sprang back, and the sack closed. But now the bolder guests themselves gave the host a good beating before they left. After this, things went as badly with the rich brother as with the poor one before. He kept the handsome knapsack, but the men with the cudgels were in it, and if he only thought of opening it, they laid them on his back. But the poor brother had enough for himself and his wife from the first knapsack as long as he lived.

Versions of this story are current throughout Europe; but in general, the magical properties (of which there are usually two or three) are stolen or exchanged by a designing innkeeper, or other person, without the knowledge of the owner.

The next story, that of the Devil being pounded in a sack, is current in various forms throughout Northern Europe.

THE SOLDIER AND THE DEVIL.

(JANNSEN.)

The Devil encountered a soldier outside the town, and said to him, "Good friend, please help me to get through the town. I can't go alone, though I should be very glad to do so, for the two-eyed dogs[33] would surround me in every street. They attack me as soon as I enter the town."

"I'd be glad to help you," said the soldier, "but one can't do any business without money."

"What do you want then?" said the Devil.

"Not a great deal," returned the soldier, "for you've plenty of money. If you'll fill my gauntlet, I shall be quite satisfied."

"I've as much as that in my pocket," said the Devil, and filled the glove to the brim.

The soldier reflected, and said, "I really don't know where to put you. Stop! just creep into my knapsack; you'll be safer there than anywhere."

"That'll do! But your knapsack has three straps. Don't buckle the third, or it might be bad for me."[34]

"All right! Squeeze in."

So the Devil crept into the knapsack.

But the soldier was one of those people who don't keep their word as they ought. As soon as the devil was in the knapsack, he buckled all three straps tight, saying, "A soldier mustn't go through the town with loose straps. Do you think that the corporal would excuse me on your account if he saw me so untidy?"

But the soldier had a friend on the other side of the town who was a smith. He marched straight off to him with the Devil in his knapsack, and said, "Old friend, please beat my knapsack soft on your anvil. The corporal always scolds me because he says that my knapsack is as hard and angular as a dry bast shoe."

"Pitch it on the anvil," said the smith.

And he hammered away at the knapsack till the wool flew from the hide.

"Won't that do?" asked he after a while.

"No," said the soldier, "harder still."

And again the blows hailed on the knapsack.

"That's enough," said the soldier at last. "I'll come to you again, if it's necessary."

Then he took the knapsack on his shoulder, and went back to the town, where he pitched the Devil out of the knapsack in the middle of the street.

The Devil was crushed as flat as a mushroom. He could hardly stand on his legs. It had never gone so ill with him before; but the soldier had money enough and to spare, and there was some left over for his heirs.

When he died and arrived in the other world, he went to hell and knocked at the door.

The Devil peeped through the door to see who it was, and yelled out, "No, no, you scamp, you're not wanted here; you may go wherever you like, but you won't get in here."

So the soldier went to the Old God, and told him how it had fared with him. He replied, "Stay here now; there's plenty of room for soldiers."

Since that time the Devil has admitted no more soldiers into hell.

SECTION V

STORIES OF THE GODS, AND SPIRITS OF THE ELEMENTS

Vanemuine appears in the Kalevala, under his Finnish name of Väinämöinen, as a culture-hero, though in the first recension of the poem, as well as in most of the creation-myths of the Finns, the creation is ascribed to him, and not to his mother, Ilmatar. He is, however, always a great musician, and in Esthonian tales usually appears rather in the character of a god than of a patriarch.

We read much of Väinämöinen's playing and singing in the Kalevala, especially in Runo 46, where he charms all nature by his playing and singing, like Orpheus. In Runo 50 he is described as leaving Finland on account of his authority departing at the coming of Christ; though it is said by an old writer that the favourite deities of the Finns in his time were Väinämöinen and the Virgin Mary.

THE SONG-GOD'S DEPARTURE.

(JANNSEN.)

All living beings gathered round Vanemuine on the Hill of Taara, and each received his language, according to what he could comprehend and retain of the song of the god. The sacred stream Ema had chosen for her language the rustling of his garments, but the trees of the forest chose the rushing of his robes as he descended to the earth. Therefore do we feel the presence of Vanemuine most nearly in the woods and on the banks of the murmuring brooks, and then are we filled with the spirit of his lays. The loudest tones are heard in the wind. Some creatures preferred the deep tones of the god's harp, and others the melody of the strings. The singing birds, especially the nightingale and the lark, deemed the holy songs and melodies of the god to be the most beautiful. But it fared very badly with the fishes. They stretched their heads out of the water to the eyes, but kept their ears under. So they saw well how Vanemuine moved his lips, and they imitated him, but they remained dumb. Only man could learn all notes and understand everything; therefore his song moves the soul most deeply, and lifts it towards the throne of God. Vanemuine sang of the grandeur of heaven and the beauty of earth, of the banks of the Ema and her beauty, and of the joy and sorrow of the children of men. And his song was so moving that he himself began to weep bitterly, and the tears sank through his sixfold robe and his sevenfold vest. Then he rose again on the wings of the wind, and went to the abode of God to sing and play.

Long did his divine song linger in the mouths of the sons and daughters of Esthonia. When they wandered in the leafy shades of the holy forest, they comprehended the gentle rustling of the trees, and the rippling of the brooks filled them with joyous thoughts. The song of the nightingale melted their hearts, and the whistling of the larks lifted their minds to the abodes of God. Then it seemed to them as if Vanemuine himself wandered through the creation with his harp. And thus he did; and when the bards of the whole country assembled together to sing, Vanemuine was always among them, though they did not know him, and he ever kindled afresh in their bosoms the true fire of song.

It came to pass, at one of these festivals, that a strange old maid took her place among the singers. Her face was full of wrinkles, her chin trembled, and one foot was supported by crutches. The old woman began her song in a grating voice. She sang of her beautiful youth, the happy days in the house of her parents, and the pitiful ways of the present, when all joy had vanished. Then she sang of her lovers, who came in hosts to woo her, and how she had repulsed them all. She concluded her song with the words—

"Sulev's son came here from Southland,

Further Kalev's son had wandered;

Sulev's son would fain have kissed me,

Kalev's son my hand had taken;

But I smote the son of Sulev,

And in scorn the son of Kalev,

I the fairest of the maidens."

Scarcely had the old woman finished her song, when there arose a loud shout of laughter among the people, which sounded far over the plain and was echoed back from the forest. The people sang the old woman's last words in derision, and their laughter was unceasing till the eldest of the company stopped it with stern interference. All was still around. Then an old man on a decorated seat began a magnificent song, which filled all around with holy joy. But suddenly they heard a voice behind him, which took up the witch's song afresh. Laughter again arose among the ranks of people. Again the elder sternly commanded silence, and those who were gathered round the old man and had heard his song likewise commanded silence. Then the people were quiet once more.

The old man on the throne of song now raised his voice, and the people listened to him with delight. It was a genuine song, for it met with a response in all hearts, and moved their nobler being to heavenly thoughts. But again a loud voice rose in the throng, which took up the ugly chant of the old woman, and again loud laughter echoed through the assembly. Then the old man on the throne grew angry, gazed wrathfully down on the foolish throng, and immediately vanished from their eyes. Only a mighty rushing and clanging was heard, so that all trembled, and their blood froze in their veins. Who was the hoary singer? Was it not Vanemuine himself? Where had he vanished to? They talked and asked each other. But the singer remained invisible, and no one saw him again.

This was Vanemuine's last farewell to the Esthonian people. Only a few minstrels now enjoy the happiness of listening to his singing and playing in the far distance, and such minstrels only are able to move their brothers with the divine voice of song.

In the Kalevala, Väinämöinen has neither wife nor child, but the Esthonians ascribe to him a foster-daughter, of whom the following story is related.

JUTTA.

(JANNSEN.)[35]

Once upon a time the God of Song wandered musing by the banks of Lake Endla, and his harp clanged in unison with the thoughts which moved his heart. There he saw a little child lying near him in the grass, which stretched out its hands to him. He looked round everywhere for the child's mother, but she was nowhere to be seen. So he lifted up the beautiful little girl, and went to Taara, and begged him to give him the child as his own. Ukko consented, and as he gazed graciously at his daughter, her eyes shone like stars, and her hair glittered like bright gold.

Under the divine protection the child grew up from the tender infant to the maiden Jutta. The God of Song taught her the sweet art of speech, and Ilmarine wrought the girl a veil, wondrously woven of silver threads. He who gazed through her veil saw everything of which the maiden spoke as if it were passing before his eyes. She is said to have dwelt by the Lake of Endla, where she was often seen, planning the flights of the birds of passage, and showing them the way; and also when she wandered by the shores of the lake, and wept for the death of Endla,[36] her beloved. But she took the wonderful veil, and gazed upon the happy past, and then was she happy, for she thought she possessed what her eyes saw. She has also lent her veil to mortal men, and then it is that the songs and legends of the past become living to us.

We will now proceed to stories relative to the nature-spirits, commencing with those of the water, who are both numerous and powerful among the Finns and Esthonians. Other stories concerning them will be found in different parts of the book.

THE TWELVE DAUGHTERS.

(KREUTZWALD.)

Once upon a time there lived a poor labourer who had twelve daughters, among whom were two pairs of twins. They were all charming girls, healthy, ruddy, and well made. The parents were very poor, and the neighbours could not understand how they managed to feed and clothe so many children. Every day the children were washed and their hair combed, and they always wore clean clothes, like Saxon children. Some thought that the labourer had a treasure-bringer, who brought him whatever he wanted;[37] others said that he was a sorcerer, and others thought he was a wizard who knew how to discover hidden treasures in the whirlwind. But the real explanation was very different. The labourer's wife had a secret benefactress who fed and washed and combed the children.

When the mother was a girl, she lived in service at a farmhouse, where she dreamed for three nights running that a noble lady came towards her, and desired her to go to the village spring on St. John's Eve. Perhaps she would have forgotten all about the dream; but on St. John's Eve she heard a small voice like the buzzing of a gnat always singing in her ear, "Go to the spring, go to the spring, whence trickle the watery streams of your good fortune!" Although she could not listen to this secret summons without a shudder, yet she fortified her heart at length, and leaving the other maidens, who were amusing themselves with the swing and round the fire, she went to the spring. The nearer she came, the more her heart failed her, and she would have turned back if the gnat-like voice had allowed her any rest; but it drove her unwillingly onwards. When she reached the spot, she saw a lady in white robes sitting on a stone by the spring. When the lady perceived the girl's alarm, she advanced a few steps to meet her, and offered her her hand, saying, "Fear nothing, dear child; I will do you no harm. Give good heed to what I tell you, and remember it. In the autumn you will be sought in marriage. Your bridegroom will be as poor as yourself; but do not concern yourself about this, and accept his offered brandy.[38] As you are both good people, I will bring you happiness, and help you to get on; but do not neglect thrift and labour, without which no happiness is lasting. Take this bag, and put it in your pocket; there is nothing in it but a few milk-can pebbles.[39] When you have given birth to your first child, throw a pebble into the well, and I will come to see you. When the child is baptized, I will be the sponsor. Let no one know of our nocturnal meeting. For the present I say farewell." At these words the wonderful stranger vanished from the girl's eyes as suddenly as if she had sunk into the ground. Very likely the girl might have thought that this adventure was a dream too, if the bag in her hand had not testified to its reality: it contained twelve stones.

The prediction was fulfilled, and the girl was married in the autumn to a poor labourer. Next year the young wife gave birth to her first child, and remembering what had happened to her on St. John's Eve, she rose secretly from her bed, and threw a pebble into the well. It splashed into the water, and immediately the friendly white-robed lady stood before her, and said, "I thank you for not forgetting me. Take the child to be baptized on Sunday fortnight, and I will come to church too, and stand sponsor."

When the child was brought into church on the appointed day, an unknown lady entered, who took it on her lap and had it baptized. When this was done, she tied a silver rouble in the child's swaddling clothes, and gave it back to the mother. The same thing happened at the birth of each successive child, until there were twelve. On the birth of the last child, the lady said to the mother, "Henceforward you will see me no more, though I shall invisibly watch over you and your children daily. The water of the well will benefit the children more than the best food. When the time comes for your daughters to marry, you must give each the rouble which I brought as their godmother's gift. Until then, do not let them dress finely, but let them wear clean dresses and clean linen both on week-days and Sundays."

The children grew and throve so well that it was a delight to see them. There was plenty of bread in the house, though sometimes little else, but both parents and children seemed to be chiefly strengthened by the water of the well. In due time the eldest daughter was married to the son of a prosperous innkeeper. Although she brought him nothing beyond her most needful clothing, yet a bridal chest was made, and her clothes and her godmother's rouble put into it. But when the men lifted the chest into the cart, they found it so heavy that they thought it must be full of stones, for the poor labourer could not have given his daughter anything of value. But great was the young bride's amazement when she opened the chest in her husband's house and found it filled with pieces of linen, and at the bottom a leathern purse containing a hundred silver roubles. The same thing happened after every fresh marriage, and the daughters were soon all betrothed when it became known that each received such a bridal portion.

One of the sons-in-law was a very avaricious man, and was not satisfied with his wife's bridal portion. He thought that the parents themselves must be possessed of great riches, if they could bestow so much on each daughter. So he went one day to his father-in-law, and began to pester him about his supposed treasure. The labourer told him the exact truth. "I have nothing but my body and soul, and could not give my daughters anything but the chests. I have nothing to do with what each found in her chest. It is the gift of the godmother, who gave each of the children a rouble at her christening, and this has multiplied itself in the chests." The avaricious son-in-law would not believe him, and threatened to denounce the old man as a wizard and wind-sorcerer, who had amassed a large treasure in this manner. But as the labourer had a clear conscience, he did not fear his son-in-law's threats. The latter, however, actually made his complaint to the authorities, and the court sent for the other sons-in-law of the labourer, and inquired whether each of their brides had received the same portion. The men declared that each had received a chest of linen and a hundred silver roubles. This caused great surprise, for the whole neighbourhood knew that the labourer was a poor man, and had no other treasure but his twelve pretty daughters. The people knew that the daughters had always worn clean white linen from their earliest years, but nobody had seen them wear any other ornaments, neither brooches nor coloured neckerchiefs. The judge now determined to investigate this wonderful affair more closely, and to find out whether the old man was really a sorcerer.

One day the judge left the town, attended by his police. They wished to surround the labourer's house with guards, so that no one could get out and carry away the treasure. The avaricious son-in-law accompanied them as guide. When they reached the wood in which the labourer's house stood, guards were posted on all sides, with strict orders not to allow any one to pass till the matter had been fully investigated. The rest left their horses behind, and followed the footpath to the cottage. The son-in-law warned them to advance slowly and silently, for fear the sorcerer might see them coming and escape on the wings of the wind. They had already nearly reached the cottage, when they were suddenly dazzled by the wonderful splendour which shone through the trees. As they advanced, a large and splendid palace became visible. It was entirely built of glass, and illuminated by hundreds of tapers, although the sun shone, and the day was perfectly light. Two sentries stood at the door, wholly cased in brazen armour, and holding long drawn swords in their hands. The officials did not know what to make of it, and everything looked more like a dream than reality. Then the door opened, and a young man gaily attired in silken garments, came forth and said, "Our queen has commanded that the chief-justice shall appear before her." Although the judge felt some alarm, he decided to follow the young man into the house.

Who can describe the splendour which he beheld! In a magnificent hall as large as a church sat a lady enthroned, robed in silk, satin, and gold. Some feet lower sat twelve beautiful princesses on smaller golden seats. They were dressed as magnificently as the queen, except that they wore no golden crowns. On both sides stood numerous attendants, all in bright silken attire and with golden necklaces. When the chief judge came forward bowing, the queen demanded, "Why have you come out to-day with a host of police, as if you were about to arrest criminals?" The judge was about to answer, but terror stopped his utterance and he could not speak a word. "I know the base lying charges," continued the queen, "for nothing is concealed from my eyes. Let the false accuser enter, but chain him hand and foot, and I will pronounce just sentence. Let the other judges and attendants enter too, that the matter may be done publicly, and that they may bear witness that no one suffers injustice here." One of the servants hastened out to fulfil the order, and after some time the accuser was led in, chained hand and foot, and guarded by six soldiers in armour. The remaining judges and attendants followed. Then the queen addressed the assembly.

"Before I pronounce the well-deserved sentence on the offender, I must briefly explain the real state of the case. I am the most powerful Lady of the Waters, and all the springs of water which rise from the earth are subject to my authority.[40] The eldest son of the King of the Winds was my lover, but as his father would not allow him to take a wife, we were obliged to keep our marriage secret as long as his father lived.[41] As I could not venture to bring up my children at home, I exchanged them with the children of the labourer's wife, as often as she was confined. The labourer's children were reared as foster-children by my aunt, and whenever one of the labourer's daughters was about to marry, another change was effected.

"Each time, on the night before the wedding, I had my daughter carried away, and that of the labourer substituted. The old King of the Winds had been lying ill for a long time, and knew nothing of our proceedings. On the christening-day I gave each child a silver rouble to form the marriage portion in her bridal chest. All the sons-in-law were satisfied with their young wives and with what they brought them, except this avaricious scoundrel whom you see before you in chains, who dared to bring false accusations against his father-in-law, in hopes of enriching himself thereby. The old King of the Winds died a fortnight ago, and my consort succeeded to the throne. It is no longer necessary for us to conceal our marriage and our children. Here sit my twelve daughters, and their foster-parents, the labourer and his wife, shall dwell with me as my pensioners till their death. But you, worthless scamp, whom I have put in chains, shall also receive your just reward. You shall sit chained in a mountain of gold, so that your greedy eyes shall ever behold the gold without your being able to touch a particle. For seven hundred years you shall endure this torment before death shall have power to bring you rest. This is my decree."

When the queen had finished speaking, a noise was heard like a violent clap of thunder; the earth quaked, and the magistrates and their servants fell down stunned. When they recovered their senses, they found themselves in the wood to which their guide had led them, but on the spot where the palace of glass had stood in all its splendour, clear cold water now gushed forth from a small spring. Nothing more was ever heard of the labourer, his wife, or his avaricious son-in-law. The widow of the latter married another husband in the autumn, and lived happily with him for the rest of her life.

THE FOUR GIFTS OF THE WATER-SPRITE.

(JANNSEN.)

Four boys were playing one Sunday on the banks of Lake Peipus, when the water-spirit appeared to them in the form of an old man with long grey hair and beard, and gave each of them a present—a boat, a hammer, a ploughshare, and a little book. As they grew up, one became a smith, another a fisherman, another a farmer, and the last a great king, who conquered the Danes and Swedes.

After this story, of which we have only given a brief abstract, we place another, descriptive of the dwellings of the lake-spirits.

THE LAKE-DWELLERS.[42]

(JANNSEN.)

Many years ago a man was driving over a lake with his little son before the ice was properly formed. It broke, and they all sank in the water, when an old man with silver-grey hair came up, and upbraided them for breaking through the winter roof of his palace. He told the man that he must stay with him, but he would give him a grey horse and a sledge with golden runners, that he might drive about under the ice in autumn, and make a noise to warn others that it was unsafe until Father Taara had strengthened it sufficiently. But he would help the boy and the horse above the ice, for they were not to blame. When the water-god had brought them from under the ice, he told the boy to go home, and not to mourn for his father, who would be very happy under the water, and to be careful not to drop anything out of the sledge. On reaching home, he found two lumps of ice in the sledge, and threw them out, but when they struck against a stone and did not break, he discovered that they were lumps of pure silver. He had now plenty to live upon comfortably; but every autumn when the lake was covered with young ice, he went to it, hoping to see or hear something of his father. The ice often cracked and heaved just before his footsteps, as if his father was trying to speak to him, but there was no other sign.

Many years passed by, and the son grew old and grey. One day he went to the lake as usual, and sat down sorrowfully on a stone, just where the river falls into it, and great tears rolled down his cheeks. Suddenly he saw, on raising his eyes, a great door of silver with golden lattice-work close to the mouth of the river. He rose up and went to it, and he had scarcely touched it when it sprang open. He hesitated a moment and then entered, and found himself in a gloomy gallery of bronze. He went some distance, and presently reached a second door like the former, but much higher. Before it stood a dwarf with a broad stone hat on his head and bronze armour. He wore a copper girdle round his waist, and held in his hand a copper halbert about six feet long. "I suppose you have come to see your father?" he said in a friendly manner. "Yes, indeed, my good man," answered the other. "Can you not help me to see him or meet him? I am already an old man myself, and my life grows ever more lonely." "I must not make any promises," said the dwarf, "and it is about time for your father to fulfil his office. Hark, he is just driving off in his golden sledge with the grey horse, to warn mortals against treading incautiously on our delicate silver roof. But as you have once before been our guest, and have ventured to come again, I will show you the house and grounds of the water-world. None of our people are at home to-day, neither the gentry nor the household, so that we can go through the rooms without interference." As he spoke he touched the door, and the old man and his guide entered a vast and splendid palace of crystal. There they saw a great crowd of men, women, and children walking about, or sitting talking, or amusing themselves; but none of them noticed or addressed the newcomers. Presently the dwarf led the old man farther into the hall. All the fittings were of bright gold and silver, and the floor was of copper, and the farther they advanced the brighter everything shone, without any apparent end. At last the old man asked to turn back, and the dwarf said, "It is well that you mentioned it, for a little farther on the gold shines so brilliantly that the eyes of mortal men cannot endure it. And there dwells our good and mighty king, with his noble consort, surrounded by the bold heroes and lovely dames of our realm." "You told me the gentry and dependants were not at home," said the old man, "but who were all the people who were talking and laughing near the door, and the children who were playing with all manner of costly toys of gold and silver? Don't they belong to your people?" "Half-way indeed, but not quite," said the dwarf. "They are, if I may be permitted to tell you, people from your world, who all sank into our kingdom, sooner or later. But they live a very pleasant life here, and have no wish to return to your world, even if they were permitted. For whoever comes to our kingdom must stay with us." "Must I stay here too?" asked the old man startled, not knowing what preparations he had to make for the life below. "Do you find our home so bad?" asked the dwarf. "But fear nothing, and don't alarm yourself. This day you can go or stay, as you please. I led you in freely, and will lead you out freely. But this is the first time that a mortal man has been permitted to leave our abode." Then the old man asked, "Shall I never see my father again?" and tears stood in his eyes once more. The dwarf answered, "You would not see him again till after three weeks, when the ice has become strong and firm. Your father will then have finished his work for the year, and can pass his time pleasantly with us till another year has passed, and he must again perform his office for a month." "Must he then do this work for ever, and remember his misfortune every year?" asked the old man sadly. The dwarf answered, "He must perform this duty till another mortal accidentally damages our roof and sinks down himself. Then is the first man released from his journeying under the young ice, and the other must henceforth take the work upon himself."

As they were thus conversing, the old man and his guide reached the gate. Then they looked in each other's faces, and the dwarf gave the old man two rods of copper with a friendly smile, and said, "If you ever come to this gate, and don't find me on guard, but some one whom you don't know, strike these rods together, and I will do what you wish, as far as I can." Then he led his guest through the lofty gate, and accompanied him through the bronze passage to the outer gate, and opened it. Then the old man found himself standing again on the banks of the lake near the mouth of the river, as if he had fallen from the clouds. The door had vanished, but the rods in his hand showed him that what he had seen was a reality. He put them in his pocket, and wandered home sunk in deep thought, and dazed like a drunken man. But here he found no rest or pleasure in anything. He went to the mouth of the river on the lake daily for three weeks, and sat on the rock as if in a dream; and at last he disappeared, and never came home again.

Kreutzwald relates that every autumn a little grey man, who lives in the Ülemiste järv, rises from it to see if the new buildings are sufficiently decorated. When he has finished his inspection, he returns to the lake; but if he was so dissatisfied as to turn his head in the opposite direction, evil would come on Tallin (Revel), for the low-lying country would be inundated, and the town would be destroyed.

The following tales relate to beings inhabiting the sea.

THE FAITHLESS FISHERMAN.

(JANNSEN.)

A fisherman was sleeping on the sand, by the Baltic, when a stranger roused him, telling him that the sea was full of fish. They fished together all day, when the boat was filled, and the stranger sent the fisherman to sell the fish, insisting that he should bring him half the profits, and give the other half to his own wife. Next day they would go fishing again. This went on day after day, and the stranger regularly received half the proceeds of the work, giving back a trifle to the fisherman in return for the use of the boat and tackle. When everything was arranged, he used to disappear behind a large stone.

Thus the fisherman became rich. He built himself a cottage, and bought a new boat, and sometimes he indulged in a glass to quench his thirst.

One day it occurred to him to give his partner less than his due; but next day the results of their fishing were much smaller, and the stranger looked at him sorrowfully. In the evening the fisherman went to sell the fish, but gave his partner still less than the day before. Next day, when they cast the nets, they did not take a single fish, and the stranger said, "You have cheated me two days running, and now you must die." He then threw the fisherman overboard, and two days afterwards his body was found on the beach and buried. As his wife stood weeping by his grave, a tall, strong man approached, who told her to dry her tears; for if he had not drowned her husband, he would have died on the gallows. He then gave her a bag of money, telling her that her husband had gained it honestly, and that he was the water-sprite. Then he disappeared, leaving the money, and the widow went home and lived happily with her children.

Another curious story relative to water-sprites is that of the mermaid and the lord of Pahlen (Kreutzwald). The latter found the maiden sitting on a stone by the sea-shore, and lamenting because her father, the king of the sea, compelled her to raise storms, in which many people perished, in order to please the Mother of the Winds. The nobleman freed her from her trouble by breaking the ring with which she raised the storms with his teeth, and she rewarded him with two large barrels of gold.

The following short stories relate to different classes of spirits of the air.

THE SPIRITS OF THE NORTHERN LIGHTS.

(JANNSEN.)[43]

A certain nobleman was in the habit of driving away from his mansion every Thursday during hard winters, and not returning till towards morning. But he had strictly forbidden all his people to accompany him, or to receive him on his return. He himself harnessed the horse to the sledge, and unharnessed him when he returned. But no one was permitted to see the horse and carriage, and he threatened every one with death who should venture into his secret stable in the evening. During the day he carried the stable key in his bosom, and at night he hid it under his pillow.

But the nobleman's coachman heeded not the strict prohibition of his master, for he was much too anxious to know where his master went every Thursday, and what the horse and carriage were like. So he contrived one Thursday to get into the stable, and he hid himself in a dark corner near the door.

He had not long to wait before his master came and opened the door. All at once it became as light as if many candles had been kindled in the great stable. The coachman crouched together in his corner like a hedgehog, for if his master had seen him, he would certainly have suffered the threatened punishment.

Then the master pushed the sledge forward, and it shone like a red-hot anvil.

But while the master went to fetch the horse, the coachman crept under the sledge.

The nobleman harnessed the horse, and threw cloths over the horse and the sledge, that the people about the yard should not see the wonderful radiance.

Then the coachman crept quietly from under the sledge, and hid himself behind on the runners, where by good luck his master did not notice him.

When all was ready, the nobleman sprang into the sledge, and they went off so rapidly that the runners of the sledge resounded, always due north. After some hours, the coachman saw that the cloths were gone from the horse and sledge, which shone again like fire.

Now, too, he perceived that ladies and gentlemen were driving up from all directions with similar sledges and horses. That was a rush and rattle! The drivers rushed past each other as though it was for a very heavy wager, or as if they were on their wedding journey. At last the coachman perceived that their course lay above the clouds, which stretched below them like smooth lakes.

After a time, the racers fell more and more behind, and the coachman's master said to his nearest companion, "Brother, the other spirits of the Northern Lights are departing. Let us go too!"

Then the master and coachman drove fast home. Next day people said they had never seen the Northern Lights so bright as the night before.

The coachman held his tongue, and trusted no one with the story of his nocturnal journey. But when he was old and grey he told the story to his grandson, and so it became known to the people. And it was said that such spirits still exist, and that when the Northern Lights flame in the heavens in winter they hold a wedding in the sky.

THE SPIRIT OF THE WHIRLWIND.

(JANNSEN.)

Two men were walking together when they saw a haystack carried away by the wind. The elder man said it was the Spirit of the Whirlwind; but the other would not believe him till they saw a cloud of dust, when they turned their backs to it, and the young man repeated a spell after the old one. When they turned round, they saw an old grey man with a long white beard, a broad flapping coat, and streaming hair, devastating the woods. He took no notice of them, but the elder one cautioned the other not to forget to repeat the spell whenever he saw him. However, he forgot it, and the whirlwind in a fury carried him many miles from home, and ever afterwards persecuted him till he went to his friend and learned the spell again. Next time he saw the whirlwind he was fishing; and on his repeating the spell, the spirit passed him angrily, and a great wave surged up from the river, and wetted the man to the skin. But after that the spirit never reappeared to him, and left him in peace.

THE WILL O' THE WISPS.

(JANNSEN.)

A farmer was driving home one winter evening from Fellin across the Parika heath, when he suddenly saw a little blue flame on one side, and his horse stopped short and would not move. It was as if he had been stopped by a ditch. He dismounted, and found not a ditch, but an open pit; and he could not drive round it, because there was deep water on all sides. Presently he saw a light flare up like a torch, and then another, till many of them were flitting about everywhere. In consternation, the farmer cried out, "Father, Son, and Holy Ghost, what's going on here tonight?" The horse sprang forward, as if somebody had stuck a pin into him, and the farmer had only just time to tumble on the sledge, when they went off at full gallop; and the farmer could say that the name of God had occurred to him just at the right time.

THE FOUNDLING.

(JANNSEN.)[44]

One evening a little boy was sleeping restlessly in a village on the island of Dagö. His father saw a small hole which had been bored in the wall, and thinking that the draught disturbed the child, he stopped it up. He then saw a beautiful little girl playing with the boy, and preventing him from sleeping quietly. As she could not get away again, she remained in the house; and when the children grew up, they married, and had two children. One Sunday they went to church, and the wife laughed; but when her husband asked why, she replied that she would tell him if he told her how she came into his house. Thinking no harm, he promised to tell her, as he had heard the story from his father. Then she told him that she saw a great horse-skin spread on the wall of the church, on which the devil wrote the names of all the people who slept or talked in church instead of attending to the word of God. When it was full, he tried to stretch it with his teeth, but in doing so, he knocked his head against the wall and made a wry face, and she laughed. When they got home, he took the wooden plug from the hole, and showed it to his wife, but she instantly disappeared through it and never returned. The man wept himself blind, but the children grew up and prospered all their lives. People said their mother visited them secretly and brought treasures to the house.

The next story introduces us to the Gnomes, who appear to come more frequently into contact with human beings than any of the other nature-spirits, perhaps because their nature may be more akin to that of man. They are seen with more or less similar characteristics in all the mining countries of Northern Europe, whether Celtic, as Ireland and the Isle of Man; Teutonic, as England, Germany, and Scandinavia; or Finnish-Ugrian. They were well known to the old Norsemen as the Dvergar.

THE CAVE-DWELLERS.

(KREUTZWALD.)

Once upon a time a man lost his way on a stormy night between Christmas and New Year. He wore out his strength plunging through the deep snowdrifts, until, by good luck, he found some protection from the wind under a thick juniper bush. Here he resolved to pass the night, hoping to find his way easier by the clear light of the morning. He rolled himself together like a hedgehog in his warm fur-cloak and fell asleep. I don't know how long he lay there before he was roused by somebody shaking him, and a stranger's voice said in his ear, "Get up, farmer, or the snow will bury you, and you will never get out again." The sleeper pushed his head out of his fur, and opened his sleepy eyes wide. He saw a tall thin man before him, who carried a young fir-tree, twice as high as himself, as his staff.

"Come with me," said the man; "we have made a fire under the trees, where you can rest better than in this open field." The traveller could not refuse such a friendly invitation, so he got up directly, and walked on quickly with the stranger. The snowstorm raged so furiously that they could not see a step before them, but when the stranger lifted his fir staff and cried with a loud voice, "Ho there, mother of the snowstorm, make way!" a broad pathway appeared before them, on which no snowflakes fell. A dreadful snowstorm raged on either side of the wanderers and behind them, but it did not touch them. It appeared as if an invisible wall held back the storm on either hand. The men soon reached the wood, and they had already seen the light of the fire from afar off. "What is your name?" asked the man with the fir staff, and the peasant answered, "Hans, the son of tall Hans."

Three men sat at the fire, clothed in white linen garments, as if it had been midsummer. For thirty paces or more around them, everything looked like summer; the moss was dry, the herbage was green, and the grass swarmed with ants and small beetles; but afar off Hans heard the blasts of wind and the raging of the storm. Still stranger seemed the burning fire, which spread a bright light around, but threw up no smoke. "What think you, tall Hans' son? isn't this a better resting-place for the night than under the juniper bush in the open field?" Hans assented, and thanked the stranger for bringing him there. Then he took off his fur-cloak, rolled it up as a pillow for his head, and lay down in the glow of the fire. The man with the fir staff took his flask from under a bush and offered Hans a drink, which tasted most excellent, and warmed his heart. He then lay down too, and began conversing with his companions in a foreign language, of which Hans could not understand a word; and Hans presently fell asleep.

When he awoke, he found himself lying in a strange place, where was neither wood nor fire. He rubbed his eyes, and tried to recollect what had happened to him the night before, and thought he must have been dreaming, but he could not understand how he came to be lying in quite a strange place. A great noise resounded from a distance, and he felt the ground under his feet tremble. Hans listened for some time to find out where the noise came from, and then determined to follow it, hoping to find some people. Presently he reached the entrance to a cavern, from which the noise proceeded, and where a fire was shining. When he entered, he found a huge smithy filled with bellows and anvils, and seven workmen stood round each anvil. But stranger smiths were not to be found in the world. They were not higher than the knee of an ordinary man, and their heads were larger than their own bodies, and they wielded hammers more than twice as large as themselves. But they smote on the anvil so lustily with these huge iron hammers that the strongest man could not have struck harder. The little smiths were clad in leathern aprons which reached from the neck to the feet; but at the back their bodies were as naked as God had made them. In the background a high bench stood against the wall, on which sat Hans' friend with the fir staff, and looked sharply after the work of the little journeymen. A large can stood at his feet, from which the workmen took a drink now and then. The master of the smithy was no longer dressed in white, as on the previous day, but wore a black sooty coat, and round his waist a leathern belt with a great buckle. Now and then he made a sign to the workmen with his fir staff, for the noise was so great that no human voice could have been heard. Hans was uncertain whether any one had noticed him, for both master and men continued their work without paying any attention to the stranger. After some hours, the little smiths were allowed to rest; the bellows were stopped, and the heavy hammers thrown on the ground. When the workmen had left, the master rose from the bench, and called to Hans to approach.

Oh, what riches and treasure Hans beheld there! All sorts of gold and silver lay about everywhere, and glittered and gleamed before his eyes. Hans amused himself by counting the bars of gold in a single heap, and had just counted up to five hundred and seventy, when the master turned round and said, smiling, "You'd better leave off, for it will take up too much time. You would do better to take some bars from the heap, for I will give you them as a remembrance."

Of course Hans needed no second invitation. He grasped one of the bars of gold with both hands, but could not even move it, much less lift it from its place. The master laughed, and said, "Poor delicate flea! you cannot carry off even the least of my treasures, so you must feast your eyes on them instead." He then led Hans into another room, and through a third, fourth, fifth, and sixth of these treasure-caverns, till they reached the seventh, which was as big as a large church, and, like the others, was crammed with heaps of gold and silver from floor to ceiling. Hans marvelled at these immeasurable riches, which could easily have bought up all the kingdoms in the world, but which were now lying useless underground. So he asked the master, "Why do you store up these vast treasures here, where no human being can derive any benefit from the gold and silver? If these treasures came into the hands of men, they would all be rich, and nobody would have to work or suffer distress."

"It is for this very reason," answered the master, "that I cannot hand over these treasures to mankind. The whole world would perish from sloth, if no one needed longer to work for his daily bread. Man is created to sustain himself by toil and thrift."

But Hans did not like this view of the matter, and disputed energetically with the master. At last he asked him to explain how it was that all this gold and silver was the property of one man and was left to rust, and why the master of the treasure incessantly laboured to increase it when he had already such an amazing superfluity of riches. The master answered, "I am not a man, although I have the form and appearance of one. I belong to a nobler race, which was formed by the decree of the Creator to rule the world.[45] By his decree, I must work constantly with my little companions to prepare gold and silver under the earth, and every year a small portion is assigned to the use of men, but not more than just sufficient for their necessities. No one is allowed to receive the gift without trouble. So we are obliged to pound up the gold first, and mix the grains with earth, clay, and sand, and they are afterwards found by chance in this mass, and must be diligently sought for. But, my friend, we must break off our conversation, for it is almost noon. If you would like to look at my treasures longer, stay here, and rejoice your heart with the glitter of gold till I come to call you to dinner." Thereupon he left Hans alone.

Hans wandered about again from one treasure-chamber to another, and now and then he attempted to lift one of the smaller pieces of gold, but found it quite impossible. In former times, he had often heard clever people say how heavy gold was, but he would never believe it. Now, however, he learned it from his own experience. After a time the master returned, but he was so much altered that Hans did not recognise him at first sight. He wore red flame-coloured silken robes, richly decorated with golden lace and golden fringes. He wore a broad gold belt round his waist, and a gold crown adorned his head, sparkling with jewels like stars on a clear winter's night. Instead of the fir staff, he now held a small gold sceptre in his hand, which branched in such a way that it looked like a shoot of the great fir staff.

After the royal master of the treasure had locked the doors of the treasure-chambers and put the key in his pocket, he took Hans by the hand and led him from the smithy to another room where dinner was set out. The seats and tables were of silver, and in the midst of the room stood a beautiful dinner-table, with a silver chair on each side. All the utensils, such as cups, dishes, plates, jugs, and mugs, were of gold. When the master and his guest had seated themselves at the table, twelve dishes were presented in succession. The waiters were just like the little men in the smithy, only that they were not naked, but wore clean white clothes. Their quickness and dexterity was very remarkable, for although they did not appear to be provided with wings, they moved about as lightly as birds. They were not tall enough to reach the table, and were obliged to skip up to it like fleas. Meantime they held the great dishes and tureens in their hands, and were so skilful that they did not spill a drop of the contents. During dinner the little waiters poured mead and delicate wines into the mugs, and handed them to the company. The master carried on a friendly conversation, and explained many mysteries to Hans. Thus, when they came to talk over his nocturnal meeting with Hans, he said, "Between Christmas and New Year I am accustomed to amuse myself by wandering about the world, to watch the doings of men, and to make myself acquainted with some of them. I cannot say anything very remarkable about those whom I have seen and talked to. Most men live only to injure and plague each other. Everybody complains more or less of others. Nobody regards his own faults and failings, but lays the blame on others for what he has done himself."

Hans tried his best to dispute the truth of these words, but his friendly host made the waiters fill his glass so heedfully that his tongue became too heavy at last to utter another word, and he was equally unable to understand what his host said. Presently he fell asleep in his chair, and knew nothing more of what happened.

While he slept, he had wonderfully vivid dreams, in which the gold bars constantly floated before him. As he felt much stronger in his dreams, he took a few gold bars on his back, and easily carried them away. But at last his strength failed under the heavy burden, and he was obliged to sit down and take breath. Then he heard loud voices, which he took to be the singing of the little smiths, and the bright fire from their forges shone in his eyes. When he looked up, blinking, he saw the green wood around him. He was lying on the flowery herbage, and it was not the forge fires, but the sun-rays which shone cheerfully on his face. He shook off his drowsiness, but it was some time before he could fully recall what had happened to him.

At last, when he had fully recovered his recollection, everything seemed so strange and wonderful to him that he could not reconcile it with the ordinary course of events. Hans reflected how he had wandered from the path during a stormy winter night between Christmas and New Year, and what had happened to him afterwards came back to his recollection. He had slept by a fire with a stranger, and next day the stranger, who carried a fir staff, had received him as his guest. He had dined with him and had drunk a good deal; in short, he had spent a few days in jollity and carousal. But now it was the height of summer all around him; there must be magic in it all. When he stood up, he found that he was close by the ashes of an extinguished fire, which shone wonderfully in the sun. But when he examined the place more carefully, he saw that the supposed heap of ashes was fine silver dust, and the remaining sticks were bright gold. Oh, what luck! where could he find a bag in which to carry the treasure home? Necessity is the mother of invention. Hans pulled off his winter fur coat, swept the silver ashes together, so that not a particle was left, put the gold faggots and silver ashes into the fur, and tied it together with his belt like a bag, so that nothing could fall out. Although it was not a large bundle, he found it awfully heavy, so that he had to drag it manfully before he could find a suitable place to hide his treasure.

Thus Hans became suddenly enriched by an unexpected stroke of good fortune, and might have bought himself an estate. But after taking counsel with himself, he decided that it was better for him to leave his old dwelling-place, and to look for a fresh one at some distance, where the people did not know him. There he bought himself a nice piece of land, and he had still a good stock of money left over. Then he took to himself a wife, and lived happily like a rich man to the end of his days. Before his death he told his children his secret, and how he had visited the master of the underground treasures, who had made him rich. The story was spread about by his children and grandchildren.

Leaving the gnomes, we will now proceed to the wood-spirits, who may properly be classed among the nature-spirits, though they are not exactly spirits of the elements.

THE COMPASSIONATE WOODCUTTER.

(JANNSEN.)

This is a story of a man who went into the forest to fell wood, but each tree begged for mercy in a human voice, and he desisted. Afterwards an old man emerged from the thicket. He had a long grey beard, a shirt of birch-bark, and a coat of pine-bark, and he thanked the woodcutter for sparing his children, and gave him a golden rod, which would fulfil all wishes that were not so extravagant as to be impossible.

If he wanted a building erected, he was to bend the rod down three times towards an ant-hill, but not to strike it, for fear of hurting the ants. If he wanted food, he must ask the kettle to prepare what he wanted; and if he wanted honey, he must show the rod to the bees, who would bring him more than he needed, and the trees should yield sap, milk, and salve. If he needed fabrics, the loom would prepare all he needed. Then the old man declared himself to be the wood-god and disappeared.

But the man found a quarrelsome wife at home, who abused him for bringing no wood, and wished that all the birch twigs in the forest would turn to rods for the lazy hide. "Let it be so," said the man to the rod, and his wife got a sound birching.

Then he ordered the ants to build him a new storehouse in the enclosure, and next morning it was finished. He now lived a happy life, and left the rod to his children; but in the third generation it fell to a foolish man, who began to demand all sorts of absurd and impossible things. At length he ordered the rod to fetch the sun and stars from heaven to warm his back. But although the sun did not move, God sent down such hot rays from it, that the offender and all his house and goods were burned up, so that no trace of them was left. What became of the rod is unknown, but it is thought that the trees in the wood were so terrified by the fire that they have never spoken a word since.

There is a short Christian variant of this story (Jannsen: Veckenstedt), in which the woodcutter meets not Tapio, but Jesus, who deprives the trees of speech. But a gentle sighing and rustling of leaves is still to be heard in the woods when the trees whisper together. When the first fir-tree was felled, she shed bitter tears, which hardened into resin. But her children, the fir cones, vowed to avenge her wrongs on men, so they transformed themselves into bugs, which crept into men's houses, and still plague and torment them.

Our next story is a very odd one about a hat.

THE GOOD DEED REWARDED.

(KREUTZWALD.)

Once upon a time a young countryman was busy raking up his hay in the meadow, when a threatening thundercloud which arose on the horizon caused him to hasten with his work. He was lucky enough to complete it before the rain began, and he then turned his steps homewards. On his way he perceived a stranger asleep under a tree. "He'll get his hide pretty well soaked if I leave him asleep here," thought the countryman, so he went to the stranger, and shook him till he roused him from a sound sleep. The stranger stood up, and turned pale when he saw the advancing thundercloud. He felt in his pocket, intending to give something to the man who had roused him, but unfortunately he found it empty. So he said hurriedly, "For the present I must remain your debtor, but a day will come when I shall be able to show you my gratitude for your kindness. Do not forget what I tell you. You will become a soldier. After you have been parted from your friends for years, a day will come when you will be seized with home-sickness in a foreign country. When you look up, you will see a crooked birch-tree a few steps before you. Go to this tree, knock on the trunk three times, and say, 'Is the Humpback at home?' Then the rest will follow." As soon as he had finished speaking, the stranger hurried away and disappeared in an instant. The countryman went home too, and soon forgot his meeting with the sleeper on the road.

Some time afterwards the first part of the prophecy was fulfilled, for the countryman became a soldier, without his remembering anything of his adventure in the wood. He had already worn the uniform of a cavalry regiment for four years, when he was stationed with his regiment in North Finland. It fell to the turn of our friend to bring home the horses on a Whitsunday, while his jolly comrades off duty went singing to enjoy themselves at the inns. Suddenly the solitary groom was seized with such a fit of home-sickness as he had never known before. Tears filled his eyes, and charming pictures of home floated before his vision. Now, too, he remembered his sleeping friend in the wood, and his speech. Everything came before him as plainly and distinctly as if it had happened only yesterday. He looked up, and saw before him, oddly enough, an old crooked birch-tree. More in jest than expecting any result, he went up to the tree, and did what he had been instructed. But the question, "Is the Humpback at home?" had scarcely passed his lips, when the stranger stood before him, and said, "My friend, it is good that you have come, for I was afraid that you had quite forgotten me. Isn't it true that you would be glad to be at home?" The cavalry soldier sobbed out, "Yes." Then the Humpback called into the tree, "Boys, which of you can run fastest?" A voice answered from the birch, "Father, I can run as fast as a grouse can fly."—"Very well, I want a quicker messenger to-day." A second voice answered, "I can run like the wind."—"I want a quicker messenger still," replied the father. Then a third voice answered, "I can run as fast as the thoughts of men."—"You are just to my mind. I want you now. Fill a four-hundredweight sack with money, and carry it home with my friend and benefactor." Then he seized hold of the soldier's hat and cried out, "Let the hat become a man, and let the man and the sack go home!" The soldier felt his hat fly off his head. He turned round to look for it, and found himself in his own father's room, dressed like a countryman as before, and the great sack of money by his side.[46]

At first he thought it was a dream, till he found that his good luck was real. As nobody made any inquiries after the deserter, he began to think at last that his lost hat had remained behind to do soldier's service in his stead. He related the wonderful story to his children before his death, and as the money had brought him happiness and prosperity, he could not suppose that it had been the gift of an evil spirit.

SECTION VI

HEATH LEGENDS.

(JANNSEN.)

Jannsen gives the following account of heath-spirits, &c. Abstracts of stories not included under other headings we have appended to his general observations.

In former days, when trees and bushes talked, animals and birds understood a wonderful language, and the Old Boy wandered about openly and unabashed, and wonderful things often happened on the heaths. He who wished to cross a heath must keep his eyes open day and night. In the daytime, indeed, no spectre dared to appear; but it often happened at night that people were teased and frightened on the heath. If any one was on the heath on a summer or autumn evening, he often heard a rustling and tapping in the bushes, and perhaps water suddenly spurted out under his feet. On winter evenings, or at midnight, he saw little flames dancing on the moor, and if he went towards them, they disappeared suddenly, and danced up again in the distance. But if a man was on the moor at night-time, he could not escape from it till cockcrow. If a man had to fetch anything from the heath during hay-harvest, he heard strange voices, or heard a bird singing with a human voice; and whoever drove across the moor in winter with a light sledge must have heard an invisible hand striking against the tree-trunks or the ice. Then you whip up your horse, and hasten across the moor, if you can.

Jannsen also relates a story of a herd-boy who was scolding at some girls who were gathering berries on the heath, and defying the devil; when he was suddenly seized by the feet and dragged down into the ground, crying for help.

THE WONDERFUL HAYCOCK.

(JANNSEN.)

One autumn evening a girl was going home across a frozen heath, but though she walked fast, she shivered. Presently she was pestered by a moving haycock without a band, which pressed upon her so closely that the hay pricked her face. This continued till midnight; but when a cock crew in the village, the haycock vanished, and the girl made her way home exhausted, and died within a week. Since then, the people say that cries for help have been heard from the heath by night. But they are very particular that every haycock shall be tied with a band. If thus secured, no evil spirit can interfere with it.

THE MAGIC EGG.

(JANNSEN.)

In former days, people used to find bits of leather, and fragments of old gloves, shoes, and hats on the moor; but if anybody took them home, some misfortune befell him. One day a man found what he thought was a duck's egg, and boiled and ate it; but the more he ate, the more there seemed to be, and he could not finish it. Next morning the portion left proved to be not an egg, but half his neighbour's cat.

SECTION VII

LAKE LEGENDS.

Although Esthonia is not so distinctly a lake-country as Finland,[47] which is often called "The Land of Ten Thousand Lakes," yet it is a low swampy country, with many small lakes besides the great Lake Peipus, on the south-east, and lake stories of various kinds are numerous in Esthonian tales.

Jannsen relates that Lake Korküll or Oiso, in the district of Fellin in Livonia, stands on the site of a castle, the lord of which insisted on marrying his sister. He bribed a priest to perform the ceremony, but the castle sank into the ground with all present, and a lake arose in its stead.

We add a selection of Esthonian lake-stories.

LAKE PEIPUS.

(JANNSEN.)

In former ages, a great and famous king named Karkus ruled over Esthonia. In his days, fierce bears and bison lurked in the thick forests, and elk and wild horses careered swiftly through the bushes. No merchants had yet arrived in ships from foreign parts, nor invading hosts with sharp swords, to set up the cross of the Christian God, and the people still lived in perfect freedom.

The palace of King Karkus was built of costly sparkling stones, and shone far off in the sun like gold. The palace lay near the holy forest, where dwelt three good white gods and three black evil ones. There dwelt the king and his court. His enemies feared him greatly, but his people loved him as a father.

Although the king had gold and honour in abundance, yet one thing was wanting to complete his happiness, for his wife had brought him no child. He promised immense gifts to the white gods if they would only listen to his prayer and grant his wish. And behold, after seven years his prayer was answered, for the queen gave birth to twins. One was a boy, as bold and impetuous as his father, and one was a girl, with golden hair and eyes like blue harebells, which already smiled from the cradle on her mother. The king was full of joy, and made great offerings to the white gods, as he had vowed. But the black gods, who deemed themselves worthy of equal honour, were greatly offended at being despised by the king. So they went to the God of Death, and urged him to gaze on the king's son with his evil countenance and to destroy him.

Meantime the boy grew rapidly, and became the delight of his parents. But when he came to lisp the first word, he was struck by the evil glance of Death. From this hour he pined away, and at length died. But his sister, who was named Rannapuura, lived and flourished like a rose, as the only joy of her parents.

But the hatred of the evil powers was not appeased by the partial revenge which they had taken. So they contrived that when the king's daughter was seven years old, she fell into the power of the wicked witch Peipa. The witch carried Rannapuura away to her horrible abode, which was in a rock beneath a lofty mountain ridge in Ingermanland. Here the poor child was compelled to pass ten years of her life. But notwithstanding her hard servitude to the witch, she grew up to maidenhood, and no maiden in the whole world was so fair as she. As the dawn shines ruddy on the borders of the horizon at daybreak and promises fine weather, so shone her gentle face in quiet restfulness, and her eyes proclaimed the angel heart in her bosom.

The king knew where his daughter was imprisoned, for a good spirit had informed him, but, mighty as he was, he could accomplish nothing against the craft and malice of the witch. So he abandoned all hope of rescuing his daughter from this place of suffering. At length the white gods took pity on the king's daughter and her parents; for the king sought their aid continually, and made them rich offerings. But even the gods did not venture to contend openly with the mighty Peipa; so they sought to effect their purpose by stratagem. They secretly sent a dove to Rannapuura with a silver comb, a carder, a golden apple, and a snow-white linen robe, and sent her this message: "Take the gifts of the white gods, and flee from your prison as soon as you can. If Peipa pursues you, call on the white gods, and first cast the comb behind you; but if this is of no effect, drop the carder; but if this does not detain her, and she still follows on your heels, then throw the apple, and lastly the robe behind you. But be very careful not to make a mistake, and throw down the gifts in the right order."

Rannapuura promised the dove to obey her instructions exactly, thanked the white gods for their favours, and sent the dove home.

On the first Tuesday after the new moon, Peipa jumped upon an old broom at midnight, as the witches are accustomed to do, both here and in Ingermanland, every year, on the third, sixth, ninth, and twelfth new moon, and thus flew away from the house. The maiden stole softly from her room long before dawn, and took the four gifts of the gods with her on her way. She ran straight towards her father's castle, as swiftly as she could. At mid-day, when she had already gone a good part of the way, she chanced to look round, and saw to her horror that the witch Peipa was pursuing her. In her right hand she swung a formidable bar of iron, and she was mounted on a huge cock, who was close behind the princess. Then she cried aloud on the white gods, and cast the silver comb behind her. Instantly the comb became a rushing river, deep and broad and many miles long. Peipa gazed furiously after the fugitive, who was running swiftly on the opposite bank of the stream, and soon left her far behind. But after a time, the witch found a ford through the water, hurried across, and was soon close behind the maiden again. Now Rannapuura dropped the carder, and behold, a forest sprang up from it so thick and lofty that the witch and her hellish steed could not penetrate it, and she was forced to ride round it for a whole day.

The unfortunate princess had now been wandering for two nights and a day, without tasting a morsel of bread or daring to sleep an instant. Then her strength failed her, and on the second day the witch was again close on her heels, when she threw down the apple in her need; and this became a lofty mountain of granite. A narrow path, as if traced by a snake, wound up to the summit, and showed the witch her way. Before she could overcome this obstacle, another day had passed; but the princess had only gone a short distance farther, for sleep had closed her weary eyes, and when she awoke, and could see her father's castle in the distance at last, the witch was so close upon her that she never hoped to escape. In great terror she flung the linen robe on the ground behind her. It fell broadside, and soon rushed forth into a vast lake, whose foaming waves raged wildly round the witch. A howling storm flung water and spray into the witch's face; her wickedness could not save her, nor could her steed, the hellish cock, escape. He raised his neck above the water, thrust up his beak, and beat the water with his wings, but it was all to no purpose, and he was miserably drowned. Peipa called on all the spirits of hell to aid her, with curses, but none of them appeared, and she sank into the depths howling. There she lies to this day in pain and torment. The pikes and other horrible creatures of the depths gnaw upon her and torture her incessantly. She strikes about her with her hands and feet, and twists and stretches her limbs in her great distress. Thence comes it that the lake, which is named Peipus after her, always rises in billows and stormy waves.

Rannapuura reached her father's castle in safety, and soon became the bride of a prince. But the king's name is still perpetuated in that of the church at Karkus, and the estate of Rannapungern, which lies north of Peipus, on the boundary between Livonia and Esthonia, is named after Rannapuura. The river which rose from the silver comb is the river Pliha, with its shining waters. He who knows it now may understand its origin. It cannot run straight, but twists right and left like the teeth of a double comb, unites with the Narova, and falls with that river into the sea. The forest, too, remained until two hundred years ago, when the Swedes and Poles brought war into the land. The Poles concealed themselves in the forest, but the Swedes set fire to it and burned it down. The mountain formed by the apple of the princess is likewise standing, but its granite has become changed to sandstone.

THE LAKE AT EUSEKÜLL.

(JANNSEN.)

In former times there was no lake at Euseküll, for it was carried there from the district of Oiso in Esthonia. One day a great black cloud like a sack rolled up from the north, and drew up all the water from the lake of Oiso. Before the cloud ran a black bull bellowing angrily, and above in the cloud flew an old man crying incessantly, "Lake, go to Euseküll!" When the bull came to Euseküll, where the tavern now stands, he dug his horns into the ground, and formed two deep trenches, which any one may still see to the right of the path which leads to the tavern at Kersel.

Then the cloud rolled on farther, till it reached the district of Euseküll. All the people were making hay in the meadow, and when they saw the black cloud, they hastened with their work, to bring the hay under cover. Presently the cloud stood above them. First a great knife with a wooden handle fell down, and next all kinds of fish, and then it began to rain heavily.

The people hurried from the field to take shelter. But one girl who had left her string of beads on a haycock, and wanted to save it, neglected to escape. Suddenly the waves of the lake fell from above, and buried her beneath them. Since that time the lake at Euseküll has been inhabited by a water-nymph, who requires the offering of a human life every year.

There are several other Esthonian tales of lakes moving from one spot to another.

EMMU LAKE AND VIRTS LAKE.

(KREUTZWALD.)

Soon after the Creation, Vanaisa[48] formed a beautiful lake, called the Emmu Lake, which was intended to furnish men with refreshing water at all times, but owing to the wickedness of men, he caused all the water to be absorbed by a waterspout. Now men had nothing but rain-water, and although rain-water and melted snow sometimes filled the old Emmu Lake, it was dirty and unrefreshing, and people called it the Virts Lake. But at length Vanaisa, took pity on the people, who had somewhat improved, and formed narrow channels in the earth, through which the waters of the old Emmu lake flow as springs. But to prevent their being too warm in summer and too cold in winter, a cold stone is put into the springs in spring, and replaced by a warm one in autumn.

THE BLUE SPRING.

(JANNSEN.)

At the foot of the Villina hill, near the church of Lais,[49] is a swamp where rises a spring of water, called from its colour the Blue Spring. It is said that the spring can produce rain or drought, and thus cause dearth or plenty. In time of drought three widows of the same name must go to the spring on a Sunday during service-time, to clean it out and to enlarge the opening. Each must take a spade, hoe, rake, a cake of bread, and a hymn-book with her. But if too much rain falls, the spring must be closed up to a mere crevice, and this is at once efficacious.

One day three widows named Anna opened the spring too wide, when a dreadful rain spread over the country. Sometimes it has happened that women who were about to clean the spring have failed to finish the work during church-time, and it has been fruitless. Another time the people wished to find out how deep was the spring. They let down a stone with a long cord, but drew the cord up without the stone. They then let down a kettle filled with stones, but, to their horror, they drew up a bleeding human head instead. They were about to make another trial, when a voice cried from the depths, "If you attempt this again, you will all sink!" So the depth of the Blue Spring is still unknown.

THE BLACK POOL.

(JANNSEN.)

In time of war, a rich lord tried to escape from the country with his family and goods in a coach drawn by six horses. In their haste, the horses swerved from the path, and all were lost in a deep lake of black water. Since that time it has been haunted, and sometimes a black dog tries to entice boys in, or cats and birds are seen about it. One day a man was walking by the pool when his leg was seized, and he was dragged down, but he contrived to seize a bush of juniper, and saved himself.[50] Then he saw some maidens sporting in the water like white swans; but presently they vanished. One day a fisherman caught a black tail-less pike, when the voice of the old nobleman was heard asking, "Are all the swine safe?" And another voice answered, "The old tail-less boar is missing." Many people, too, have seen a great hoop from a coach-wheel, as sharp as the edge of an axe, rise from the water.

SECTION VIII

STORIES OF THE DEVIL AND OF BLACK MAGIC.

Stories relating to the Devil are very frequent in Esthonian literature, and notwithstanding the universal notion that you sell yourself to him by giving him three drops of your blood, or by signing a compact with your blood, yet many stories of this class are evidently pre-Christian. He is generally represented as a buffoon, and easily outwitted. Further particulars respecting him will be found in the Introduction. The stories incidentally referred to in this section of our work are mostly related by Jannsen.

As regards sorcery, the Esthonians appear to have regarded the Finns, and the Finns the Lapps, as proficient in magic, each people attributing most skill to those living north of themselves. However, it should be mentioned that there is a ballad in the Finnish Kanteletar in which the sun and moon are represented as stolen by German and Esthonian sorcerers. In the Kalevala they are stolen by Louhi, the witch-queen of Lapland.

The first story of this series, "The Son of the Thunder-God," represents this demigod as actually selling his soul to the Devil, and tricking the Devil out of it. The Thunder-God is here called Paristaja, and also Vana Kõu; but in other tales he is usually called Pikne, and is no doubt identical with the Perkunas of the Lithuanians. In this story the Devil is called Kurat, the Evil One; and also Vanapois (the Old Boy), as in other tales.

The primitive manner in which the undutiful son tickles the nose of his august father is amusing. Vana (old) seems to be a term of respect applied to gods and devils alike.

THE SON OF THE THUNDER-GOD.[51]

(KREUTZWALD.)

Once upon a time the son of the Thunder-God made a compact with the Devil. It was agreed that the Devil was to serve him faithfully for seven years, and to do everything which his master required of him, after which he was to receive his master's soul as a reward. The Devil fulfilled his part of the bargain faithfully. He never shirked the hardest labour nor grumbled at poor living, for he knew the reward he had to expect. Six years had already passed by, and the seventh had begun; but the Thunderer's son had no particular inclination to part with his soul so easily, and looked about for some trick by which he could escape the necessity of fulfilling his share of the bargain. He had already tricked the Devil when the compact was signed, for instead of signing it with his own blood, he had signed it with cock's blood, and his short-sighted adversary had not noticed the difference. Thus the bond which the Devil thought perfectly secure was really a very doubtful one. The end of the time was approaching, and the Thunderer's son had not yet attempted to regain his freedom, when it happened one day that a black cloud arose in the sky, which foreboded a violent thunderstorm. The Devil immediately crept down underground, having made himself a hiding-place under a stone for that purpose. "Come, brother," said he to his master, "and keep me company till the tempest is over." "What will you promise me if I fulfil your request?" said the Thunderer's son. The Devil thought they might settle this down below, for he did not like to talk over matters of business just then, when the storm was threatening to break over them at any moment. The Thunderer's son thought, "The Old Boy seems quite dazed with terror to-day, and who knows whether I may not be able to get rid of him after all?" So he followed him into the cave. The tempest lasted a long time, and one crash of thunder followed another, till the earth quaked and the rocks trembled. At every peal the Old Boy pushed his fists into his ears and screwed up his eyes tight; a cold sweat covered his shaking limbs, and he was unable to utter a word. In the evening, when the storm was over, he said to the Thunderer's son, "If your old dad did not make such a noise and clatter now and then, I could get along with him very well, for his arrows could not hurt me underground. But this horrible clamour upsets me so much that I am ready to lose my senses, and hardly know what I am about. I should be willing to offer a great reward to any one who would release me from this annoyance." The Thunderer's son answered, "The best plan would be to steal the thunder-weapon from my old dad."[52] "I'd do it if it were possible," answered the Devil, "but old Kõu is always on the alert. He keeps watch on the thunder-weapon day and night; and how is it possible to steal it?" But the Thunderer's son still maintained that the feat was possible. "Ay, if you would help me," cried the Devil, "we might perhaps succeed, but I can't manage it by myself." The Thunderer's son promised to help him, but demanded no less a reward than that the Devil should abandon his claim to his soul. "You may keep the soul with all my heart," cried the Devil delighted, "if you will only release me from this shocking worry and anxiety." Then the Thunderer's son began to explain how he thought the business might be managed, if they both worked well together. "But," he added, "we must wait till my old dad again tires himself out so much as to fall into a sound sleep, for he generally sleeps with open eyes, like the hares."

Some time after this conversation, another violent thunderstorm broke out, which lasted a great while. The Devil and the Thunderer's son again retreated to their hiding-place under the stone. Terror had so stupefied the Old Boy, that he could not hear a word of what his companion said. In the evening they both climbed a high mountain, when the Old Boy took the Thunderer's son on his shoulders, and began to stretch himself out by his magic power higher and higher, singing—

"Higher, brother, higher,

To the Cloudland nigher,"

till he had grown up to the edge of the clouds. When the Thunderer's son peeped over the edge of the clouds, he saw his father Kõu sleeping quietly, with his head resting on a pillow of clouds, but with his right hand resting across the thunder-instrument. He could not seize the weapon, for he would have roused the sleeper by touching his hand. The Thunderer's son now crept from the Devil's shoulder along the clouds as stealthily as a cat, and taking a louse from behind his own ear, he set it on his father's nose. The old man raised his hand to scratch his nose, when his son grasped the thunder-weapon, and jumped from the clouds on to the back of the Devil, who ran down the mountain as if fire was burning behind him, and he did not stop till he reached Põrgu. Here he hid the stolen property in an iron chamber secured by seven locks,[53] thanked the Thunderer's son for his friendly aid, and relinquished all claims upon his soul.

But now a misfortune fell upon the world and men which the Thunderer's son had not foreseen, for the clouds no longer shed a drop of moisture, and everything withered away with drought.[54] "If I have thoughtlessly brought this unexpected misery on the people," thought he, "I must try to repair the mischief as best I can." So he travelled north to the frontiers of Finland, where a noted sorcerer lived, and told him the whole story, and where the thunder-weapon was now hidden. Then said the sorcerer, "First of all, you must tell your old father Kõu where the thunder-weapon is hidden, and he will be able to find means for recovering his property himself." And he sent the Eagle of the North to carry the tidings to the old Father of the Clouds. Next morning Kõu himself called upon the sorcerer to thank him for having put him on the track of the stolen property. Then the Thunderer changed himself into a boy, and offered himself to a fisherman as a summer workman. He knew that the Devil often came to the lake to catch fish, and he hoped to encounter him there. Although the boy Pikker watched the net day and night, it was some time before he caught sight of his enemy. It often happened to the fisherman that when he left his nets in the lake at night, they had been emptied before the morning, but he could not discover the cause. The boy knew very well who stole the fish, but he would not say anything about it till he could show his master the thief.

One moonlight night, when the fisherman and the boy came to the lake to examine the nets, they found the thief at work. When they looked into the water over the side of their boat, they saw the Old Boy taking the fishes from the meshes of the net and putting them into a bag over his shoulder. Next day the fisherman went to a celebrated sorcerer and asked him to use his magic to cause the thief to fall into the net, and to enchant him so that he could not escape without the owner's consent. This was arranged just as the fisherman wished. Next day, when the net was drawn up, they drew up the Devil to the surface and brought him ashore. And what a drubbing he received from the fisherman and his boy; for he could not escape from the net without the consent of the sorcerer. The fisherman gave him a ton's weight of blows on the body, without caring where they fell. The Devil soon presented a piteous sight, but the fisherman and his boy felt no pity for him, but only rested awhile, and then began their work afresh. Entreaties were useless, and at last the Devil promised the fisherman the half of all his goods if he would only release him from the spell. But the enraged fisherman would listen to nothing till his own strength failed so completely that he could no longer move his stick. At length, after a long discussion, it was arranged that the Old Boy should be released from the net with the sorcerer's aid, and that the fisherman and his boy should accompany the Devil to receive his ransom. No doubt he hoped to get the better of them by some stratagem.

A grand feast was prepared for the guests in the hall of Põrgu, which lasted for a whole week, and there was plenty of everything. The aged host exhibited his treasures and precious hoards to his visitors, and made his players perform before the fisherman in their very best style. One morning the boy Pikker said to the fisherman, "If you are again feasted and fêted to-day, ask for the instrument which is in the iron chamber behind seven locks." The fisherman took the hint, and in the middle of the feast, when everybody was half-seas over, he asked to see the instrument in the secret chamber. The Devil was quite willing, and he fetched the instrument, and tried to play upon it himself. But although he blew into it with all his strength, and shifted his fingers up and down the pipe, he was not able to bring a better tone from it than the cry of a cat when she is seized by the tail, or the squeaking of a decoy-pig at a wolf-hunt. The fisherman laughed, and said, "Don't give yourself so much trouble for nothing. I see well enough that you'll never make a piper. My boy can manage it much better." "Oho," said the Devil, "you seem to think that playing this instrument is like playing the flageolet, and that it is mere child's play. Come, friend, try it; but if either you or your boy can bring anything like a tune out of the instrument, I won't be prince of hell any longer. Only just try it," said he, handing the instrument to the boy. The boy Pikker took the instrument, but when he put it to his mouth and blew into it, the walls of hell shook, and the Devil and his company fell senseless to the ground and lay as if dead. In place of the boy the old Thunder-god himself stood by the fisherman, and thanked him for his aid, saying, "In future, whenever my instrument is heard in the clouds, your nets will be well filled with fish." Then he hastened home again.

On the way his son met him, and fell on his knees, confessing his fault, and humbly asking pardon. Then said Father Kõu, "The frivolity of man often wars against the wisdom of heaven, but you may thank your stars, my son, that I have recovered the power to annihilate the traces of the suffering which your folly has brought on the people." As he spoke, he sat down on a stone, and blew into the thunder-instrument till the rain-gates were opened, and the thirsty earth could drink her fill. Old Kõu took his son into his service, and they live together still.

In our next story we shall see the Devil and his companions overreaching themselves in a manner worthy of the Ingoldsby Legends, while in the Polyphemus story already referred to under Cosmopolitan Tales we find the Devil blinded and perishing miserably.

THE MOON-PAINTER.

(JANNSEN.)

When the Lord God had created the whole world, the work did not turn out so complete as it ought to have done, for there was an insufficiency of light. In the daytime the sun pursued his course through the firmament, but when he sank at evening, when the evening glow faded into twilight, and all grew dark, thick darkness covered heaven and earth, until the morning redness took the dawn from the hand of the evening glow and heralded a new day. There was neither moonlight nor starlight, but darkness from sunset to sunrise.

The Creator soon perceived the deficiency, and sought to remedy it. So he ordered Ilmarine[55] to see that it should be light on earth by night as well as by day. Ilmarine listened to the command, and went to his forge, where he had already forged the firmament. He threw in silver, and cast it into a large round ball. He covered it with thick gold, lighted a bright fire inside, and ordered it to proceed on its course across the sky. Then he forged innumerable stars, covered them thinly with gold, and fixed each in its place in the firmament.

Now began a new life for the earth. The sun had hardly set, and was borne away by the evening glow, when the golden moon arose from the borders of the sky, set out on his blue path, and illuminated the darkness of night just as the sun illumines the day. Around him twinkled the innumerable host of stars, and accompanied him like a king, until at length he reached the other side of the heavens. Then the stars retired to rest, the moon quitted the firmament, and the sun was conducted by the morning redness to his place, in order that he should give light to the world.

After this, ample light shone upon the earth from above both by day and by night; for the face of the moon was just as clear and bright as that of the sun, and his rays diffused equal warmth. But the sun often shone so fiercely by day that no one was able to work. Thus they preferred to work under the light of the nocturnal keeper of the heavens, and all men rejoiced in the gift of the moon.

But the Devil was very much annoyed at the moon, because he could not carry on his evil practices in his bright light. Whenever he went out in search of prey, he was recognised a long way off, and was driven back home in disgrace. Thus it came about that during all this time he only succeeded in bagging two souls.

So he sat still day and night pondering on what he could do to better his prospects. At last he summoned two of his companions, but they could not give him any good advice. So the three of them consulted together in care and trouble, but nothing feasible occurred to them. On the seventh day they had nothing left to eat, and they sat there sighing, rubbing their empty stomachs, and racking their brains with thought. At last a lucky idea occurred to the Devil himself.

"Comrades," he exclaimed, "I know what we can do. We must get rid of the moon, if we want to save ourselves. If there's no moon in the sky, we shall be just as valiant heroes as before. We can carry out our great undertakings by the dim starlight."

"Shall we pull down the moon from heaven?" asked his servants.

"No," said the Devil, "he is fixed too tight, and we can't get him down. We must do something more likely to succeed. The best we can do is to take tar and smear him with it till he's black. He may then run about the sky as he pleases, but he can't give us any more trouble. The victory then rests with us, and rich booty awaits us."

The fiendish company approved of the plan of their chief, and were all anxious to get to work. But it was too late at the time, for the moon was just about to set, and the sun was rising. But they worked zealously at their preparations all day till late in the evening. The Devil went out and stole a barrel of tar, which he carried to his accomplices in the wood. Meantime, they had been engaged in making a long ladder in seven pieces, each piece of which measured seven fathoms. Then they procured a great bucket, and made a mop of lime-tree bast, which they fastened to a long handle.

Then they waited for night, and as soon as the moon rose, the Devil took the ladder and the barrel on his shoulder and ordered his two servants to follow him with the bucket and the mop. When they reached a suitable spot, they filled the bucket with tar, threw a quantity of ashes into it, and dipped in the mop. Just at this moment the moon rose from behind the wood. They hastily raised the ladder, and the Devil put the bucket into the hand of one of his servants, and told him to make haste and climb up, while he stationed the other under the ladder.

Now the Devil and his servant were standing under the ladder to hold it, but the servant could not bear the weight, and it began to shake. The other servant who had climbed up missed his footing on a rung of the ladder, and fell with the bucket on the Devil's neck. The Devil began to pant and shake himself like a bear, and swore frightfully. He paid no more attention to the ladder, and let it go, so it fell on the ground with a thundering crash, and broke into a thousand pieces.

When the Devil found that his work had prospered so ill, and that he had tarred himself all over instead of the moon, he grew mad with rage and fury. He washed and scoured and scraped himself, but the tar and soot stuck to him so tight that he keeps his black colour to the present day.

But although the first experiment had failed, the Devil would not give up his plan. Next day he stole seven more ladders, bound them firmly together, and carried them to the edge of the wood where the moon stands lowest. In the evening, when the moon rose, the Devil planted the ladder firmly on the ground, steadied it with both hands, and sent the other servant up to the moon, cautioning him to hold very tight and beware of slipping. The servant climbed up as quickly as possible with the bucket, and arrived safely at the last rung of the ladder. Just then the moon rose from behind the wood in regal splendour. Then the Devil lifted up the whole ladder, and carried it hastily to the moon. What a great piece of luck! It was really just so long that its end reached the moon.

Then the Devil's servant set to work in earnest. But it's not an easy task to stand on the top of such a ladder and to tar the moon's face over with a mop. Besides, the moon didn't stand still at one place, but went on his appointed course steadily. So the servant tied himself to the moon with a rope, and being thus secure from falling, he took the mop from the bucket, and began to blacken the moon first on the back. But the thick gilding of the pure moon would not suffer any stain. The servant painted and smeared, till the sweat ran from his forehead, until he succeeded at last, with much toil, in covering the back of the moon with tar. The Devil below gazed up at the work with his mouth open, and when he saw the work half finished he danced with joy, first on one foot, and then on the other.

When the servant had blackened the back of the moon, he worked himself round to the front with difficulty, so as to destroy the lustre of the guardian of the heavens on that side also. He stood there at last, panted a little, and thought, when he began, that he would find the front easier to manage than the other side. But no better plan occurred to him, and he had to work in the same way as before.

Just as he was beginning his work again, the Creator woke up from a little nap. He was astonished to see that the world had become half black, though there was not a cloud in the sky. But, when he looked more sharply into the cause of the darkness, he saw the Devil's servant perched on the moon, and just dipping his mop into the bucket in order to make the front of the moon as black as the back. Meantime the Devil was capering for joy below the ladder, just like a he-goat.

"Those are the sort of tricks you are up to behind my back!" cried the Creator angrily. "Let the evil-doers receive the fitting reward of their offences. You are on the moon, and there you shall stay with your bucket for ever, as a warning to all who would rob the earth of its light. My light must prevail over the darkness, and the darkness must flee before it. And though you should strive against it with all your strength, you would not be able to conquer the light. This shall be made manifest to all who gaze on the moon at night, when they see the black spoiler of the moon with his utensils."

The Creator's words were fulfilled. The Devil's servant still stands in the moon to this day with his bucket of tar, and for this reason the moon does not shine so brightly as formerly. He often descends into the sea to bathe, and would like to cleanse himself from his stains, but they remain with him eternally. However bright and clear he shines, his light cannot dispel the shadows which he bears, nor pierce through the black covering on his back. When he sometimes turns his back to us, we see him only as a dull opaque creature, devoid of light and lustre. But he cannot bear to show us his dark side long. He soon turns his shining face to the earth again, and sheds down his bright silvery light from above; but the more he waxes, the more distinct becomes the form of his spoiler, and reminds us that light must always triumph over darkness.

In the following narrative we have a horrible story of black magic, which, however, is extremely interesting as showing the prevalence of fetishism, which probably preceded the worship of the powers of nature among the Finns and Esthonians. The Kratt seems originally to have been nothing worse than Tont, the house-spirit, who robbed the neighbours for the benefit of his patrons, and it is probably only after the introduction of Christianity that he assumed the diabolical character attributed to him in the present story.

THE TREASURE-BRINGER.

(JANNSEN.)

Once upon a time there lived a young farmer whose crops had totally failed. His harvest had been spoiled, his hay parched up, and all his cattle died, so that he was unable to perform his lawful obligations to his feudal superior. One Sunday he was sitting at his door in great trouble, just as the people were going to church. Presently Michel, an old fellow who used to wander about the country, came up. He had a bad reputation; people said that he was a wizard, and that he used to suck the milk from the cows, to bring storms and hail upon the crops, and diseases upon the people. So he was never allowed to depart without alms when he visited a farm.

"Good day, farmer," said Michel, advancing.

"God bless you," answered the other.

"What ails you?" said the old man. "You are looking very miserable."

"Alas! everything is going with me badly enough. But it is a good thing that you have come. People say that you have power to do much evil, but that you are a clever fellow. Perhaps you can help me."

"People talk evil of others because they themselves are evil," answered the old man. "But what is to be done?"

The farmer told him all his misfortunes, and Michel said, "Would you like to escape from all your troubles, and to become a rich man all at once?"

"With all my heart!" cried the other.

Old Michel answered, with a smile, "If I were as young and strong as you, and if I had sufficient courage to face the darkness of night, and knew how to hold my tongue, I know what I'd do."

"Only tell me what you know. I will do anything if I can only become rich, for I am weary of my life at present."

Then the old man looked cautiously round on all sides, and then said in a whisper, "Do you know what a Kratt is?"

The farmer was startled, and answered, "I don't know exactly, but I have heard dreadful tales about it."

"I'll tell you," said the old man. "Mark you, it is a creature that anybody can make for himself, but it must be done so secretly that no human eye sees it. Its body is a broomstick, its head a broken jug, its nose a piece of glass, and its arms two reels which have been used by an old crone of a hundred years. All these things are easy to procure. You must set up this creature on three Thursday evenings at a cross-road, and animate it with the words which I will teach you. On the third Thursday the creature will come to life."

"God preserve us from the evil one!" cried the farmer.

"What! you are frightened? Have I told you too much already?"

"No, I'm not frightened at all. Go on."

The old man continued, "This creature is then your servant, for you have brought him to life at a cross-road. Nobody can see him but his master. He will bring him all kinds of money, corn, and hay, as often as he likes, but not more at once than a man's burden."

"But, old man, if you knew all this, why haven't you yourself made such a useful treasure-carrier, instead of which you have remained poor all your life?"

"I have been about to do it a hundred times, and have made a beginning a hundred times, but my courage always failed me. I had a friend who possessed such a treasure-carrier, and often told me about it, but I could not screw up courage to follow his example. My friend died, and the creature, left without a master, lived in the village for a long time, and wrought all manner of tricks among the people. He once tore all a woman's yarn to pieces; but when it was discovered, and they were going to remove it, they found a heap of money underneath. After this no more was seen of the creature. At that time I should have been glad enough to have a treasure-bringer, but I am now old and grey, and think no more of it."

"I've plenty of courage," said the farmer; "but wouldn't it be better for me to consult the parson about it?"

"No; you mustn't mention it to anybody, but least of all to the parson; for if you call the creature to life, you sell your soul to the devil."

The farmer started back in horror.

"Don't be frightened," said the old man. "You are sure of a long life in exchange, and of all your heart desires. And if you feel that your last hour is approaching, you can always escape from the clutches of the evil one, if you are clever enough to get rid of your familiar."[56]

"But how can this be done?"

"If you give him a task which he is unable to perform, you are rid of him for the future. But you must set about it very circumspectly, for he is not easy to outwit. The peasant of whom I told you wanted to get rid of his familiar, and ordered him to fill a barrel of water with a sieve. But the creature fetched and spilled water, and did not rest till the barrel was filled with the drops which hung on the sieve."

"So he died, without getting rid of the creature?"

"Yes; why didn't he manage the affair better? But I have something more to tell you. The creature must be well fed, if he is to be kept in good-humour. A peasant once put a dish of broth under the roof for his familiar, as he was in the habit of doing. But a labourer saw it, so he ate the broth, and filled the dish with sand. The familiar came that night, and beat the farmer unmercifully, and continued to do so every night till he discovered the reason, and put a fresh dish of broth under the roof. After this he let him alone. And now you know all," said the old man.

The farmer sat silent, and at last replied, "There is much about it that is unpleasant, Michel."

"You asked for my advice," answered the old man, "and I have given it you. You must make your own choice. Want and misery have come upon you. This is the only way in which you can save yourself and become a rich man; and if you are only a little prudent, you will cheat the devil out of your soul into the bargain."

After some reflection, the farmer answered, "Tell me the words which I am to repeat on the Thursdays."

"What will you give me, then?" said the old man.

"When I have the treasure-bringer, you shall live the life of a gentleman."

"Come, then," said the old man, and they entered the house together.

After this Sunday the young farmer was seen no more in the village. He neglected his work in the fields, and left what little was left there to waste, and his household management went all astray. His man loafed about the public-houses, and his maid-servant slept at home, for her master himself never looked after anything.

In the meantime the farmer sat in his smoky room. He kept the door locked, and the windows closely curtained. Here he worked hard day and night at the creature in a dark corner by the light of a pine-splinter. He had procured everything necessary, even the reels on which a crone of a hundred years old had spun. He put all the parts together carefully, fixed the old pot on the broomstick, made the nose of a bit of glass, and painted in the eyes and mouth red. He wrapped the body in coloured rags, according to his instructions, and all the time he thought with a shudder that it was now in his power to bring this uncanny creature to life, and that he must remain with him till his end. But when he thought of the riches and treasures, all his horror vanished. At length the creature was finished, and on the following Thursday the farmer carried it after nightfall to the cross-roads in the wood. There he put down the creature, seated himself on a stone, and waited. But every time he looked at the creature he nearly fell to the ground with terror. If only a breeze sprung up, it went through the marrow of his bones, and if only the screech-owl cried afar off, he thought he heard the croaking of the creature, and the blood froze in his veins. Morning came at last, and he seized the creature, and slunk away cautiously home.

On the second Thursday it was just the same. At length the night of the third Thursday came, and now he was to complete the charm. There was a howling wind, and the moon was covered with thick dark clouds, when the farmer brought the creature to the cross-roads at dead of night. Then he set it up as before, but he thought, "If I was now to smash it into a thousand pieces, and then go home and set hard at work, I need not then do anything wicked."

Presently, however, he reflected: "But I am so miserably poor, and this will make me rich. Let it go as it may, I can't be worse off than I am now."

He looked fearfully round him, turned towards the creature trembling, let three drops of blood fall on it from his finger, and repeated the magic words which the old man had taught him.

Suddenly the moon emerged from the clouds and shone upon the place where the farmer was standing before the figure. But the farmer stood petrified with terror when he saw the creature come to life. The spectre rolled his eyes horribly, turned slowly round, and when he saw his master again, he asked in a grating voice, "What do you want of me?"

But the farmer was almost beside himself with fear, and could not answer. He rushed away in deadly terror, not caring whither. But the creature ran after him, clattering and puffing, crying out all the time, "Why did you bring me to life if you desert me now?"

But the farmer ran on, without daring to look round.

Then the creature grasped his shoulder from behind with his wooden hand, and screamed out, "You have broken your compact by running away. You have sold your soul to the devil without gaining the least advantage for yourself. You have set me free. I am no longer your servant, but will be your tormenting demon, and will persecute you to your dying hour."

The farmer rushed madly to his house, but the creature followed him, invisible to every one else.

From this hour everything went wrong with the farmer which he undertook. His land produced nothing but weeds, his cattle all died, his sheds fell in, and if he took anything up, it broke in his hand. Neither man nor maid would work in his house, and at last all the people held aloof from him, as from an evil spirit who brought misfortune wherever he appeared.

Autumn came, and the farmer looked like a shadow, when one day he met old Michel, who saluted him, and looked scoffingly in his face.

"Oh, it's you," cried the farmer angrily. "It is good that I have met you, you hell-hound. Where are all your fine promises of wealth and good luck? I have sold myself to the devil, and I find a hell on earth already. But all this is your doing!"

"Quiet, quiet!" said the old man. "Who told you to meddle with evil things if you had not courage? I gave you fair warning. But you showed yourself a coward at the last moment, and released the creature from your service. If you had not done this, you might have become a rich and prosperous man, as I promised you."

"But you never saw the horrible face of the creature when he came to life," said the farmer in anguish. "Oh, what a fool I was to allow myself to be tempted by you!"

"I did not tempt you; I only told you what I knew."

"Help me now."

"Help yourself, for I can't. Haven't I more reason to complain of you than you of me? I have not deceived you; but where is my reward, and the fine life you promised me? You are the deceiver."

"All right! all right! Only tell me how I can save myself, and advise me what to do. I will perform everything."

"No," said the old man, "I have no further advice to give you. I am still a beggar, and it is all your fault;" and he turned round and left him.

"Curse upon you!" cried the farmer, whose last hope had vanished.

"But can't I save myself in any way?" said he to himself. "This creature who sits with the Devil on my neck is after all nothing but my own work, a thing of wood and potsherds. I must needs be able to destroy him, if I set about it right."

He ran to his house, where he now lived quite alone. There stood the creature in a corner, grinning, and asking, "Where's my dinner?"

"What shall I give you to get rid of you?"

"Where's my dinner? Get my dinner, quick. I'm hungry."

"Wait a little; you shall have it presently."

Then the farmer took up a pine-faggot which was burning in the stove, as if pondering and then ran out, and locked all the doors on the outside.

It was a cold autumn night. The wind whistled through the neighbouring pine forest with a strange sighing sound.

"Now you may burn and roast, you spirit of hell!" cried the farmer, and cast the fire on the thatch. Presently the whole house was wrapped in bright flames.

Then the farmer laughed madly, and kept on calling out, "Burn and roast!"

The light of the fire roused the people of the village, and they crowded round the ill-starred spot. They wished to put out the fire and save the house, but the farmer pushed them back, saying, "Let it be. What does the house matter, if he only perishes? He has tormented me long enough, and I will plague him now, and all may yet be well with me."

The people stared at him in amazement as he spoke. But now the house fell in crashing, and the farmer shouted, "Now he's burnt!"

At this moment the creature, visible only to the farmer, rose unhurt from the smoking ruins with a threatening gesture. As soon as the farmer saw him, he fell on the ground with a loud shriek.

"What do you see?" asked old Michel, who had just arrived on the scene, and stood by smiling.

But the farmer returned no answer. He had died of terror.

THE WOODEN MAN AND THE BIRCH-BARK MAID.

(KREUTZWALD.)

This is another story which relates how a stingy farmer starved all his servants, till no one would live with him. He applied to a sorcerer, who directed him to take a black hare in a bag to a cross-road for three Thursdays running, just before midnight, and whistle for the Devil. The farmer took a black cat instead, and on the third Thursday agreed with the Devil to receive a man-servant and a maid, who should work for him for twice seven years, and who would require no food, nothing but a little water. To ratify the bargain, the farmer gave the Devil three drops of blood from his index-finger. At the end of the time the servants disappeared, and the farmer could only find a rotten stump and a heap of birch-bark, as their names signified (Puuläne and Tohtläne). Then the Devil seized the farmer by the throat and strangled him, and his wife could find no trace of him but three drops of blood, while all the corn-bins were empty, and the money-chest contained only withered birch-leaves.

A farmer who had unthinkingly devoted his lazy horse to the Devil, was much annoyed by three, who appeared successively, and demanded it. At last he was obliged to invite them to his Christmas-dinner, and to promise to feed them on blood, flesh, and corn. But a Finnish sorcerer taught him a charm by which he transformed them respectively into a bug, a wolf, and a rat.

Another story, in which the Devil gets the worst of it, is

THE COMPASSIONATE SHOEMAKER.

(JANNSEN.)

Once upon a time, when God himself was still on earth, it happened that he went to a farm-house disguised as a beggar,[57] while a christening was going forward, and asked for a lodging. But the people did not receive him, and declared that he might easily be trodden under the feet of the guests in the confusion. The poor man offered to creep under the stove, and lie still there; but they would not heed his prayer, and showed him the door, telling him he might go to the mud hovel, or where-ever he liked.

In the hovel lived a shoemaker, who was always very compassionate towards the poor and needy, and would rather suffer hunger himself than allow a poor man to leave his threshold unrelieved. God went to him, and begged for a night's lodging. The shoemaker gave him a friendly reception and something to eat, and offered him his own bed, while he himself lay on straw.

Next morning, when God took his departure, he thanked his host, and said, "I am he who has power to fulfil whatsoever the heart can desire. You have given me a friendly and most hospitable reception and I am grateful to you from my heart, and will reward you. Speak a wish, and it shall be fulfilled."

The shoemaker answered, "Then I will wish that whenever a poor man comes to ask my aid, I may be able to give him what he most requires, and that I myself may never want for daily bread as long as I live."

"Let it be so!" answered God, who took leave of him and departed.

Meantime the people in the farmhouse were feasting and drinking, not remembering the proverbs, "A large piece strains the mouth," and "The mouth is the measure of the stomach." They set the house on fire by their recklessness, and only escaped with bare life. All their goods and chattels were reduced to ashes, and they were left without a roof to shelter them. The guests hastened home, but the farmer and his people were forced to take refuge in the shoemaker's hut. He received them in the most friendly way, and gave them clothes and shoes, and food and drink, and saw to it that they wanted for nothing till they could again provide themselves with shelter.

Besides this, needy people came every day to the shoemaker, and each received an abundant allowance.

As he thus doled out everything, and refused no one relief, low people jeered at him, saying, "What is your object in giving everything away? You cannot make the world warm." He answered, "We should love our neighbours as ourselves."

At length the shoemaker felt that his last hour had come. So he dressed himself neatly, took with him a staff of juniper, and set off on the way to hell. The warden trembled when he saw him, and cried out, "Throw down the staff! No one may bring such a weapon to hell." The shoemaker took no heed of this speech, but pressed on his way. At length the Prince of Hell himself met him, and cried out, "Throw down your staff and let us wrestle. If you overcome me, I will be your slave; but if I should overcome you, then you must serve me."

This did not please the shoemaker, who answered, "I will not wrestle with you, for you have such very clumsy hands, but come against me with a spear."

As the Devil continued talking, and again advised him to throw away the staff, the shoemaker struck him a heavy blow with it behind the ear. Upon this, all hell shook, and the Devil and his companions vanished suddenly, as lead sinks in water.

Then the shoemaker proceeded farther, and cautiously explored the interior of the underworld. In one hall lay a great book, in which the souls of all children who died unbaptized were recorded. Near the book lay many keys, which opened the rooms in which the children's souls were imprisoned. So he took the keys, released the innocent captive souls, and went with them to heaven, where he was received with honour, and a thanksgiving feast was instituted in remembrance of his good deed.

Among other stories of devils is one of a forester who gave the Devil three drops of blood for a magic powder which would heal all wounds. But when he died, his corpse rushed out at the door, and was never seen again. Another time, a dull schoolboy, who was always beaten by his master, met the Devil, who drew blood from three punctures, and wrote a compact with it; but the boy was rescued by a clever student, who afterwards died from the bursting of the "blood-vessel of wisdom," as was ascertained by autopsy.

The Devil is sometimes represented as driving about in a coach drawn by twelve black stallions, and annoying the neighbourhood.

Another time, a charitable orphan-girl stayed late one Saturday evening in the bath-house,[58] after washing the poor and helpless, when the Devil and his mother and three sons drove up in a coach drawn by four black stallions, with harness adorned with gold and silver, and asked her hand for one of his sons. But the maiden fled back into the bath-house, after making the sign of the cross on the threshold, and replied that she was not ready, as she had no shoes nor dress. The Devil desired her to ask for whatever she wanted; but a mouse called to her to ask for each article separately. One of the sons fetched each article as it was asked for; and the maiden was at last fully attired, when the cock crew, and everything vanished. Next day the girl's mistress and her daughter were envious of her fine clothes and ornaments; and next Saturday evening the daughter went to the bath-house. But she despised the warning of the mouse, and asked for everything at once, when she was taken into the coach and carried away.

Tales of minor dealings with the Devil are common. A farmer taking flax to market, invoked the Devil to enable him to sell it well. The Devil did so, and rode home with him from market, made him drunk, and tempted him to commit a burglary at the house of a rich man in the neighbourhood. He put his hat on the farmer's head, which made him invisible, and broke open the iron bars of the door with his teeth. On the way home, the farmer cried out, while crossing the ford where he had first met the Devil, "Good God! how much money I've got!" The Devil vanished, and all the treasure fell into the stream, and was lost. On another occasion, a labourer devoted his horse to the Devil, at a time when an old Devil and his son overheard him. The son wanted to lay claim to it, but his father warned him that it was no use, for such people did not mean what they said, and did not keep their word. Nevertheless, the imp went to unharness it, and the peasant in terror invoked the Trinity, when the imp ran away, and his father laughed at him.

The stories which follow, like several of the preceding, are mostly told by Jannsen, and deal with various forms of black magic. The first is an instance of something very like Vampyrism.

MARTIN AND HIS DEAD MASTER.

Martin was a young fellow who was very fond of amusing himself with the girls, and often sat up talking and joking with them till very late in the evening. One Sunday, when he had slept very little the night before, he went to church, and there he fell asleep and did not awake till dark night. He rubbed his eyes, and could not imagine where he was, for the church was full of people, and they were all fine gentlemen. Martin looked about, and recognised among them his former master, who had been buried three months before. He also knew him, and asked, "Well, Martin, when did you die?" "Three months after you were buried," answered Martin. "Oh, indeed," said the gentleman; "but what do you think? Shouldn't we go home now for a short visit? Won't you accompany me?" "I'm ready," said Martin, and he rose and followed his master. On the way he found a frozen glove, which he put in his pocket. They came to the mansion, and the master went first to the stable, for he intended to torment the horses, and thought Martin would help him. When the gentleman entered, the horses made no sound, but when Martin came in, they neighed. The master turned round and said, "Listen, Martin! you can't be really dead. Give me your hand to feel." Martin thrust his hand into the frozen glove which he had found on the road, and extended it to his master, who said, "Yes, you are really dead; your hand is shockingly cold." Then he tormented the horses till they were covered with white foam. Martin was sorry, but could do nothing but stand and look on. At last the master ceased his spiteful work, and said, "Let us go into the house. Go you into the kitchen and frighten the maids, and I will torment the lady. When it is time to depart, I will come for you." The lady screamed and sobbed with terror as if she was mad, and the maids screamed too, but with fun and frolic.

After a long time, the master came to the kitchen, and said, "Come, Martin, let us make haste, for the cocks will soon crow." He would have liked to have run away, but he was too much afraid, so he went with his master. On the way his master talked a great deal to him about how his wife had searched everywhere for the treasure which he had hidden before his death, and what she had done to banish the nightly hauntings, but everything was useless. "Yes," said Martin, "it must be a great sorcerer who can lay spectres and discover treasures in the ground. Perhaps she will never meet with one."

"Ha! ha!" laughed the gentleman, "no great cleverness is needed. If a living person was to stamp three times on my grave with his left heel, and say each time, 'Here shall you lie,' I couldn't get out again. But the money which I hid in my lifetime is under the floor of my bedroom, near the stove."

Martin was delighted to hear this, and would have shouted for joy, but he thought it too dangerous. They now came to the churchyard, and the gentleman asked Martin to show him his grave. But Martin said, "We shall have another opportunity, I'm afraid the cocks are just about to crow." The gentleman slipped quickly into his grave, when Martin stamped three times with his left heel on the mound, and said three times, "Here shall you lie."

"Oh, you liar and scoundrel!" cried the dead man from the grave; "if I had known that you were still alive, I should have crushed and mangled you. Now I can do nothing more to you."

Then Martin returned home full of joy, and told the lady all that he had seen and heard and done. The lady did not know how to thank him enough. She took him as her husband, and they lived together happily and honourably; and if they could have got on as well with Death as with the nocturnal spectre, they might be living still.

Free-shooters, so well known in Germany, are not unknown in Esthonia. In the story of the "Hunter's Lost Luck" (Kreutzwald), we find a hunter whose usual skill had deserted him selling himself to the Devil with three drops of blood for a magic bullet which should kill the author of his bad luck. His good luck depended on his not shooting at the leader of a flock or herd; but one evening, having drunk too much, he fired at the leader of a troop of foxes, and fell down dead. The villagers took his body home; but when he was put into the coffin, a great black cat, which was supposed to be the Old Boy himself, carried him away.

The story of "The Coiners of Leal" relates to the ruins of an old castle, which was said to be haunted by a hell-hound.[59] One night a young nobleman set out to explore it, and was warned off by a tall man in black clothes, but, on advancing, sank into the vaults, where he found a number of men coining gold and silver. They bound him by an oath of secrecy as to their proceedings, warning him that if he broke it, their master, the dog, would fetch him, and make him coin gold and silver for ever with them; and he received a sackful of treasure to remind him of his oath. Some years after, he drank too much at a feast, told his story, and immediately disappeared, and was never seen again.

THE BEWITCHED HORSE.

A farmer's old horse had died, so he skinned it, and threw it behind the threshing-floor, intending to bury it next day. He saw a great toad creep under it as he went away. At night he went into the barn to sleep, and hearing a noise outside, kept watch for thieves; but, to his horror, he saw the door slowly open, and his dead horse enter. The horse came in snuffling and snorting, and broke down several of the posts that supported the loft where his master had been sleeping; but the farmer contrived to scramble into the rafters. At last the cock crew, when the horse fell down like a lump of meat, and the farmer too lost his hold and fell upon him. Next morning the farmer buried the horse, and stamped three times with his left heel on the grave; so the horse remained quiet.

But it was a sorcerer who had a grudge against the farmer who had sent the toad into the carcass of the horse.

SECTION IX

HIDDEN TREASURES

In Esthonia, as elsewhere, we meet with many stories of hidden treasures, frequently in connection with devils, and hence we place this section next to the Devil-stories. The stories of "The Courageous Barn-keeper" and of the "Gallows Dwarfs" are curious and interesting; those which follow are given here only in abstract. In all countries which have been devastated by war, traditions of hidden treasure are common. I remember once reading a story in a newspaper (but I do not know if the report was true) of a quantity of coins of Edward the Confessor and Harold being dug up in a field respecting which there was a tradition in the neighbourhood that a great treasure was concealed in it. In Esthonian as well as in Oriental tales, hidden treasures are usually under the care of non-human guardians, even when it is not said that they were specially placed under their protection. This notion probably persists in many countries to the present day. It is said that when Kidd, the famous pirate, buried a hoard of treasure, he used to slaughter a negro at the place, that the ghost might guard it. Stories of his hidden treasure (more or less probable) are still rife in America.

THE COURAGEOUS BARN-KEEPER.

(KREUTZWALD.)

Once upon a time there lived a barn-keeper who had few to equal him in courage. The Old Boy himself admitted that a bolder man had never yet appeared on earth. In the evening, when the threshers were no longer at work in the barn, he often paid a visit to the barn-keeper, and never tired of talking with him. He was under the impression that the barn-keeper did not recognise him, and supposed him to be only an ordinary peasant; but his host knew him well enough, though he pretended not, and had made up his mind to box Old Hornie's ears if he could. One evening the Old Boy began to complain of the hard life of a bachelor, and how he had nobody to knit him a pair of stockings or to hem a handkerchief. The barn-keeper answered, "Why don't you go a-wooing, my brother?" The Old Boy returned, "I've tried my luck often enough, but the girls won't have me. The younger and prettier they are, the more they laugh at me."

The barn-keeper advised him to court old maids or widows, who would be much easier to win, and who would not be so likely to despise a suitor. The Old Boy took his advice, and some weeks afterwards married an old maid; but it was not long before he came back to the barn-keeper to complain of his troubles. His newly-married wife was full of tricks; she left him no rest night or day, and tormented him continually. "What sort of a man are you," laughed the barn-keeper, "to allow your wife to wear the trousers? If you marry a wife, you must take care to be master." The Old Boy answered, "I couldn't manage her. If she chose to bring anybody else into the house, I couldn't venture to set foot in it." The barn-keeper sought to comfort him, and advised him to try his luck elsewhere; but the Old Boy thought that the first trial was enough, and had no inclination to put his neck under a woman's yoke again.

In the autumn of the following year, when threshing had begun again, the old acquaintance of the barn-keeper paid him another visit. The latter saw that the peasant had something on his mind, but he asked no questions, thinking it best to wait till the other broached the matter himself. He had not long to wait before he heard all the old fellow's misfortunes. During the summer he had made the acquaintance of a young widow who cooed like a dove, so that the little man again thought of courtship. In short, he married her, but discovered afterwards that she was a shocking scold at home, who would gladly have scratched his eyes out of his head, and he had cause to thank his stars that he had escaped from her hands. The barn-keeper remarked, "I see you're good for nothing as a husband, for you are chicken-hearted, and don't know how to manage a wife." The Old Boy was forced to acknowledge that it was true. After they had talked awhile about women and marriage, the Old Boy said, "If you are really such a bold man as you pretend, and could tame the most hellish[60] woman that exists, I will show you a way by which you can turn your courage to better account than by subduing a violent woman. Do you know the ruins of the old castle on the mountain? A great treasure lies there since ancient times, which no one has been able to get at, just because nobody has had enough courage to dig it up." The barn-keeper said, smiling, "If nothing more is needed than courage, the treasure is already as good as in my pocket." Then the Old Boy told him that he must go to dig up the treasure next Thursday night, when the moon would be full; but added, "Take good care that you are not a bit afraid, for if your heart fails you, or if only a muscle of your body trembles, you will not only lose the expected treasure, but may even lose your life, like many others who have tried their luck before you. If you don't believe me, you may go into any farmhouse, and the people will tell you what they have heard about the walls of the old castle. Many people even profess to have seen something with their own eyes. But once more, if you value your life, and wish to possess the treasure, beware of all fear."

On the morning of the appointed Thursday, the barn-keeper set out, and although he did not feel the slightest fear, he turned into the village inn, hoping to find somebody there who could give him some kind of information about the ruins of the old castle. He asked the landlord what the old ruins on the hill were, and whether people knew anything about who built them, and who destroyed them. An old farmer, who overheard the question, gave him the following information: "The report goes that a very rich squire lived there many centuries ago, who was lord over vast territories and a great population. This lord ruled with an iron hand, and treated his subjects with great severity, but he had amassed vast wealth by their sweat and blood, and gold and silver poured into his castle on all sides in hogsheads. Here he stored his wealth in deep cellars, where it was secure from thieves and robbers. No one knows how the wealthy miscreant came to his end. One morning the attendants found his bed empty and three drops of blood on the floor. A great black cat, which was never seen before or afterwards, was sitting on the canopy of the bed. It is supposed that this cat was the Evil Spirit[61] himself, who had strangled the squire in his bed in this form, and had then carried him off to Põrgu to expiate his crimes. As soon as the relatives of the squire heard of his death, they wished to secure his treasures, but not a single copeck was to be found. It was at first thought that the servants had stolen it, and they were brought to trial; but as they knew that they were innocent, nothing could be extracted from them, even under the torture. In the meantime, many people heard a chinking like money deep under ground at night, and informed the authorities; and as this was investigated and the report confirmed, the servants were set at liberty. The strange nocturnal chinking was often heard afterwards, and many people dug for the treasure, but nothing was discovered, and no one returned from the caverns under the castle, for they were doubtless seized upon by the same power which had brought the owner of the money to such a dreadful end. Every one saw that there was something uncanny about it, and no one dared to live in the old castle. At length the roof and walls fell in from long exposure to rain and wind, and nothing was left but an old ruin. No one dares to spend the night near it, and still less would any one be rash enough to seek for the ancient treasure there." So said the old farmer.

When the barn-keeper had heard the story, he said, half joking, "I should like to try my luck. Who'll go with me to-morrow night?" The men made the sign of the cross, and declared that their lives were more to them than all the treasures in the world, and that no one could reach these treasures without losing his soul. Then they begged the stranger to recall his words, and not to pledge himself to the Evil One. But the bold barn-keeper gave no heed to their entreaties and expostulations, and resolved to attempt the adventure alone. In the evening he asked the host for a bundle of pine-splinters, that he might not be in the dark, and then inquired the nearest way to the ruins.

One of the peasants, who seemed to be a little bolder than the others, went with him for some distance as his guide with a lighted lantern. As the sky was cloudy, and it was quite dark, the barn-keeper was obliged to grope his way. The whistling of the wind and the screeching of the owls were terrible to hear, but could not frighten his bold heart. As soon as he was able to strike a light under the shelter of the masonry, he lit a splinter and looked about for a door or an opening through which he could get down underground. After looking about fruitlessly for some time, at last he discovered a hole at the foot of the wall, which seemed to lead downwards. He put the burning splinter in a crack in the wall, and cleared out so much earth and rubbish with his hands that he could creep through. After he had gone some distance, he came to a flight of stone stairs, and there was now room enough for him to stand upright. He descended the stairs with his bundle of splinters on his shoulder and one burning in his hand, and at last reached an iron door, which was not locked. He pushed the heavy door open, and was about to enter, when a large black cat with fiery eyes dashed through the door like the wind and rushed up the stairs. The barn-keeper thought, "That must be what strangled the lord of the castle;" so he pushed the door to, threw down the bundle of splinters, and then examined the place more carefully. It was a great wide hall, with doors everywhere in the walls; he counted twelve, and considered which he should try first. "Seven's a lucky number," said he, so he counted till he came to the seventh door, but it was locked, and would not yield. But when he pushed at the door with all his strength, the rusty lock gave way and the door flew open. When the barn-keeper entered, he found a room of moderate size; on one side stood a table and bench, and at the opposite wall was a stove, with a bundle of faggots lying on the ground near the hearth. The inspector then lit a fire, and by its light he found a small pot and a cup of flour standing on the stove, and some salt in a salt-cellar. "Look here!" cried the barn-keeper. "Here I find something to eat unexpectedly; I have some water with me in my flask, and can cook some warm porridge." So he set the pot on the fire, put some flour and water into it, added some salt, stirred it with a splinter of wood, and boiled his porridge well, after which he poured it into the cup, and set it on the table. The bright fire lit up the room, and he did not need to light a splinter. The bold barn-keeper seated himself at the table, took the spoon, and began to eat the warm porridge. All at once he looked up and saw the black cat with the fiery eyes sitting on the stove. He could not comprehend how the beast had come there, as he had seen it running up the stairs with his own eyes. After this, three loud knocks were struck on the door, till the walls and floor shook. The barn-keeper did not lose his presence of mind, but cried out loudly, "Let anybody enter who has a head on his shoulders!" Immediately the door flew wide open, and the black cat sprang from the stove and darted through, while sparks of fire flew from its eyes and mouth. As soon as the cat had disappeared, four tall men entered, clad in long white coats, and wearing caps of flame-colour, which shone so brightly that the room became as bright as day. The men carried a bier on their shoulders, and a coffin stood upon it, but still the bold barn-keeper did not feel the least bit afraid. The men set the coffin on the ground without speaking a word, and then one after another went out at the door, and closed it behind them. The cat whined and scratched at the door, as if it wanted to get in, but the barn-keeper did not concern himself, and only ate his warm porridge. When he had eaten enough, he stood up, and looked at the coffin. He broke open the lid, and beneath it he beheld a little man with a long white beard. The barn-keeper lifted him out, and carried him to the fire to warm him. It was not long before the little old man began to revive, and to move his hands and feet. The bold barn-keeper was not a bit afraid; he took the porridge-pot and the spoon from the table, and began to feed the old man. The latter said presently, "Thank you, my son, for taking pity on such a poor creature as I am, and reviving my body, which was stiff with cold and hunger. I will give you such a princely reward for your good deed that you shall not forget me as long as you live. Behind the stove you will find some pitch-torches, light one and come with me. But first make the door securely fast, that the furious cat may not get in to break your neck. We will afterwards make it so tame that it cannot hurt anybody again."

As he spoke, the old man raised a square trap-door about three feet broad from the floor, and it was plain that the stone covered the entrance to a cellar. The old man went down the steps first, and the barn-keeper followed him with the torch till they reached a terribly deep cavern.

In this great cellar-like arched cavern lay an enormous heap of money, as big as the largest haycock, half silver and half gold. The little old man took from a cupboard in the wall a handful of wax-candles, three bottles of wine, a smoked ham, and a loaf of bread. Then he said to the barn-keeper, "I give you three days' time to count and sort this heap. You must divide the heap into two equal parts, exactly alike, and so that nothing remains over. While you are busy with this, I will lie down by the wall to sleep, but take care not to make the least mistake or I'll strangle you."

The barn-keeper at once set to work, and the old man lay down. In order to guard against any mistake, the barn-keeper always took two similar coins to divide, whether thalers or roubles, gold or silver, and he laid one on his right, and the other on his left, to form two heaps. When he found his strength failing, he took a pull at one of the bottles, ate some bread and meat, and then set to work with renewed strength. As he only allowed himself a short sleep at night, in order to get on with his work, he had already finished the sorting on the evening of the second day, but one small piece of silver remained over. What was to be done? This did not trouble the bold barn-keeper; he drew his knife from his pocket, laid the blade on the middle of the coin, and struck the back of the knife so hard with a stone that the coin was split in two halves. One half he laid to the right heap, and the other to the left, after which he roused up the old man, and asked him to inspect the work. When the old man saw the two halves of the last coin lying on the heap to the right and left, he uttered a cry of joy, and fell on the neck of the barn-keeper, stroked his cheeks, and at last exclaimed, "A thousand and again a thousand thanks to you, brave youth, for releasing me from my long, long captivity. I have been obliged to watch over my treasure here for many hundred years, because there was no one who had sufficient courage or sense to divide the money so that nothing was left over. I was therefore forced by a binding oath to strangle one after another, and as no one returned, for the last two hundred years no one has dared to come here, though there was not a night which I allowed to pass without jingling the money. But it was destined for you, O child of good luck! to become my deliverer, after I had almost abandoned all hope, and fancied myself doomed to eternal imprisonment. Thanks, a thousand thanks, for your good deed! Take now one of these heaps of money as the reward for your trouble, but the other you must divide among the poor, as an atonement for my grievous sins; for when I lived on earth in this castle I was a great libertine and scoundrel. You have still to accomplish one task for my benefit, and for your own. When you go upstairs again, and you meet the great black cat on the stairs, seize it and hang it up. Here is a noose from which it cannot escape again."

Hereupon he took from his bosom a chain woven of fine gold thread, as thick as a shoe-string, which he handed to the barn-keeper, and then vanished, as if he had sunk into the ground. A tremendous crash followed, as if the earth had cloven asunder beneath the barn-keeper's feet. The light went out, and he found himself in thick darkness, but even this unexpected event did not shake his courage. He contrived to grope his way till he came to the stairs, which he ascended till he reached the first room, where he had boiled his porridge. The fire in the hearth had long been extinguished, but he found some sparks among the ashes, which he succeeded in blowing into a flame. The coffin was still standing on the ground, but instead of the old man, the great black cat was sleeping in it. The barn-keeper seized it by the head, slipped the gold chain round its neck, hung it on a strong iron nail in the wall, and then laid down on the floor to rest.

Next morning he made his way out of the ruins, and took the nearest path to the inn from whence he had started. When the host saw that the stranger had escaped unhurt, his joy and astonishment knew no bounds. But the barn-keeper said, "Get me a few dozen sacks to hold a ton, for which I will pay well, and hire horses, so that I can fetch away my treasure." Then the host perceived that the stranger's expedition had not been fruitless, and he immediately fulfilled the rich man's orders.

When the barn-keeper learned from the people what part of the old man's domains was formerly under the authority of the lord of the castle, he assigned one-third of the money destined for the poor to this district, handed over the remaining two-thirds to the local authorities for distribution, and settled himself with his own money in a distant country, where nobody knew him. His descendants live there as rich people to this day, and extol the bravery of their ancestor, who carried off the treasure.

THE GALLOWS-DWARFS.

(KREUTZWALD.)

Once upon a time a parson was looking out for a servant who would undertake to toll the church bell at midnight in addition to his other duties. Many men had already made the attempt, but whenever they went to toll the bell at night, they disappeared as suddenly as if they had sunk into the ground, for the bell was not heard to toll, and the bell-ringer never came back. The parson kept the matter as quiet as possible, but the sudden disappearance of so many men could not be concealed, and he could no longer find anybody willing to enter his service.

The more the matter was talked about, the more seriously it was discussed, and there were even malicious tongues to whisper that the parson himself murdered his servants. Every Sunday the parson proclaimed from the pulpit after the sermon, "I am in want of a good servant, and offer double wages, good keep," &c.; but for many months no one applied for the post. However, one day the crafty Hans[62] offered his services. He had been last in the employment of a stingy master, and the offer of good keep was therefore very attractive to him, and he was quite ready to enter on his duties at once. "Very well, my son," said the parson, "if you are armed with courage and trust in God, you may make your first trial to-night, and we will conclude our bargain to-morrow."

Hans was quite content, and went into the servants' room without troubling his head about his new employment. The parson was a miser, and was always vexed when his servants ate too much, and generally came into the room during their meals, hoping that they would eat less in his presence. He also encouraged them to drink as much as possible, thinking that the more they drank, the less they would be able to eat. But Hans was more cunning than his master, for he emptied the jug at one draught, saying, "That makes twice as much room for the food." The parson thought this was really the case, and no longer urged his people to drink, while Hans laughed in his sleeve at the success of his trick.

It was about eleven o'clock at night when Hans entered the church. He found the interior lighted up, and was rather surprised when he saw a numerous company, who were not assembled for purposes of devotion. The people were sitting at a long table playing cards. But Hans was not a bit frightened, or, if he secretly felt a little alarm, he was cunning enough to show nothing of it. He went straight to the table and sat down with the players. One of them noticed him, and said, "Friend, what business have you here?" Hans gave him a good stare, and presently answered, "It would be better for a meddler like you to hold his tongue. If anybody here has a right to ask questions, I think I'm the man. But if I don't care to avail myself of my right, I certainly think it would be more polite of you to hold your jaw." Hans then took up the cards, and began to play with the strangers as if they were his best friends. He had good luck, for he doubled his stakes, and emptied the pockets of many of the other players. Presently the cock crew. Midnight must have come; and in a moment the lights were extinguished, and the players, with their table and benches, vanished. Hans groped about in the dark church for some time before he could find the door which led to the belfry.

When Hans had nearly reached the top of the first flight, he saw a little man without a head sitting on the top step. "Oho, my little fellow! what do you want here?" cried Hans, and, without waiting for an answer, he gave him a good kick and sent him rolling down the long flight of stairs. He found the same kind of little sentinel posted on the top stair of the second, third, and fourth flights, and pitched them down one after another, so that all the bones in their bodies rattled.

At last Hans reached the bell without further hindrance. When he looked up, to make sure that all was right, he saw another headless little man sitting crouched together in the bell. He had loosened the clapper, and seemed to be waiting for Hans to pull the bell-rope, to drop the heavy clapper on his head, which would certainly have killed him. "Wait a while, my little friend," cried Hans; "we haven't bargained for this. You may have seen how I rolled your little comrades downstairs without tiring their own legs! You yourself shall follow them. But because you sit the highest, you shall make the proudest journey. I'll pitch you out of the loophole, so that you'll have no wish to come back again."

As he spoke, he raised the ladder, intending to drag the little man out of the bell and fulfil his threat. The dwarf saw his danger, and began to beg, "Dear brother, spare my wretched life, and I promise that neither my brothers nor I will again interfere with the bellringer at night. I may seem small and contemptible, but who knows whether I may not some day be able to do more for your welfare than offer you a beggar's thanks?"

"Poor little fellow!" laughed Hans. "Your ransom wouldn't be worth a gnat. But as I'm in a good humour just now, I'm willing to spare your life. But take care not to come in my way again, for I might not be inclined to trifle with you another time."

The headless dwarf gave him his humble thanks, clambered down the bell-rope like a squirrel, and bolted down the belfry-stairs as if he was on fire, while Hans tolled the bell to his heart's content.

When the parson heard the bell tolling at midnight he was surprised and pleased at having at last found a servant who had withstood the ordeal.

After Hans had finished his work he went into the hayloft, and lay down to sleep.

The parson was in the habit of getting up early in the morning, and going to see whether his people were about their work. All were in their places except the new servant, and nobody had seen anything of him. When eleven o'clock came, and Hans still made no appearance, the parson became anxious, and began to fear that the bell-ringer had met his death like those before him. But when the rattle was used to call the workmen to dinner, Hans likewise appeared among them.

"Where have you been all morning?" asked the parson.

"I've been asleep," answered Hans, yawning.

"Asleep?" cried the parson in amazement. "You don't mean that you sleep every day till this hour?"

"I think," answered Hans, "it's as clear as spring-water. Nobody can serve two masters. He who works at night must sleep during the day, for night was meant for labourers to rest. If you relieve me from tolling the bell at night, I'm quite ready to set to work at daybreak. But if I have to toll the bell at night, I must sleep in the daytime, at any rate till mid-day."

After disputing over the matter for some time, they finally agreed on the following conditions:—Hans was to be relieved of his nocturnal duties, and was to work from sunrise to sunset. He was to be allowed to sleep for half-an-hour after nine o'clock in the morning, and for a whole hour after dinner, and was to have the whole of Sunday free. "But," said the parson, "you might sometimes help with odd jobs at other times, especially in winter, when the days are short, and the work would then last longer."

"Not at all," cried Hans, "for that's why the days are longer in summer. I won't do any more than work from sunrise to sunset on week-days, as I promised."

Some time afterwards the parson was asked to attend a grand christening in town. The town was only a few hours from the parsonage, but Hans took a bag of provisions with him. "What's that for?" said the parson. "We shall get to town before evening." But Hans answered, "Who can foresee everything? Many things may happen on the road to interfere with our journey, and you know that our bargain was that I am only obliged to serve you till sunset. If the sun sets before we reach town, you'll have to finish your journey alone."

They were in the middle of the forest when the sun set. Hans stopped the horses, took up his provision-bag, and jumped out of the sledge. "What are you doing, Hans? Are you mad?" asked the pastor of souls. But Hans answered quietly, "I'm going to sleep here; for the sun has set, and my time of work is over." His master did his utmost to move him with alternate threats and entreaties, but it was all of no use, and at last he promised him a good present and an increase in his wages. "Are you not ashamed, Mr. Parson?" said Hans. "Would you tempt me to stray from the right way and break my agreement? All the treasures of the earth would not induce me, for you hold a man by his word, and an ox by his horns. If you want to go to town to-night, travel on alone, in God's name; for I can't go any farther with you, now that my hours of service have expired."

"But, my good Hans, my dear fellow," said the parson, "I really can't leave you here all alone by yourself. Don't you see the gallows close by, with two evil-doers hanging on it, whose souls are now burning in hell? Surely you wouldn't venture to pass the night in the neighbourhood of such company?"

"Why not?" said Hans. "These gallows-birds are hanging up in the air, and I shall sleep on the ground below, so we can't interfere with each other." As he spoke he turned his back to his master and went off with his provision-bag.

If the parson would not miss the christening, it was necessary for him to go to town alone. The people were much astonished to see him arrive without a coachman; but when he had related his astonishing altercation with Hans, they could not make up their minds whether the master or the servant was the biggest fool of the two.

Hans cared nothing about what the people thought or said of him. He ate his supper, lit himself a pipe to warm his nose, made himself a bed under a great branching pine-tree, wrapped himself in his warm rug, and went to sleep. He might have slept for some hours when he was roused by a sudden noise. It was a bright moonlight night, and close by stood two headless dwarfs under the pine-tree exchanging angry words. Hans raised himself to look at them better, when they both cried out at once, "It is he! it is he!" One of them drew nearer to Hans' sleeping place and said, "Old friend, we have met again by a lucky chance. My bones still ache from the steps in the church tower, and I dare say you haven't forgotten the story. We'll deal with your bones now in such a fashion that you won't forget our meeting for weeks. Hi! there, comrades; come on and set to work!"

Upon this a crowd of the headless dwarfs rushed together from all sides like a swarm of gnats. They were all armed with thick cudgels, bigger than themselves. The number of these little enemies threatened danger, for they struck as hard as any strong man could have done. Hans thought his last hour was come, for he could not make any defence against such a host of enemies. But by good luck another dwarf made his appearance, just as the blows were falling fastest. "Stop, stop, comrades!" he exclaimed. "This man has been my benefactor, and I owe him a debt of gratitude. He gave me my life when I was in his power. Although he pitched some of you downstairs, he didn't cripple any of you. The warm bath cured your broken limbs long ago, and you had better forgive him and go home."

The headless dwarfs were easily persuaded by their comrade, and went quietly away. Hans now recognised his deliverer as the apparition who had sat in the church-bell at night. The dwarf sat down with Hans under the pine-tree, and said, "You laughed at me once when I said that a time might come in which I might be useful to you. That time has now arrived, and let it teach you not to despise even the smallest creature in the world." "I thank you with all my heart," returned Hans. "My bones are almost pulverised with their blows, and I should hardly have escaped with life if you had not arrived in the very nick of time."

The headless dwarf continued, "My debt is now paid, but I will do more, and give you something to indemnify you for your thrashing. You need no longer toil in the service of a stingy parson. When you reach home to-morrow go straight to the north corner of the church, where you will find a great stone fixed in the wall, which is not secured with mortar like the others. It is full moon on the night of the day after to-morrow. Go at midnight, and take this stone out of the wall with a lever. Under the stone you will find an inestimable treasure, which many generations have heaped together; there are gold and silver church plate, and a large amount of money, which was once concealed in time of war. Those who hid the treasure have all died more than a hundred years ago, and not a living soul knows anything about the matter. You must divide one-third of the money among the poor of the parish, and all the rest is yours, to do what you like with." At this moment a cock crew in a distant village, and the headless dwarf vanished as if he had been wiped out.

Hans could not sleep for a long time for the pain in his limbs, and thought much of the hidden treasure, but he dropped asleep at last towards morning.

The sun was high in the heavens when his master returned from town. "Hans," said the parson, "you were a great fool not to go with me yesterday. Look here! I've had plenty to eat and drink, and got money in my pocket into the bargain." Meantime he jingled the money to vex him more. But Hans answered quietly, "Worthy Mister Parson, you have had to keep awake all night for that bit of money, but I've earned a hundred times as much in my sleep." "Show me what you earned," cried the parson. But Hans answered, "Fools jingle their copecks, but wise men hide their roubles."

When they reached home, Hans did his duty zealously, unharnessed and fed the horses, and then walked round the church till he found the stone in the wall that was not mortared.

On the first night after the full moon, when everybody else was asleep, Hans crept quietly out of the house with a pickaxe, wrenched out the stone with much difficulty, and actually found the hole with the money, just as the dwarf had described it to him. Next Sunday he divided the third part among the poor of the parish, and gave notice to the parson that he was about to quit his service, and as he asked no wages for so short a time, he got his discharge without any demur. But Hans travelled a long way off, bought himself a nice farm-house, married a young wife, and lived quietly and comfortably for many years.

At the time when my grandfather was a shepherd-boy, there were many old people living in our village who had known Hans, and who bore witness to the truth of this story.

THE TREASURE AT KERTELL.

(JANNSEN.)

During a great war, the people of Kertell, in the island of Dagö, caused a great iron chest to be made, wherein they stored all their gold and silver, and sunk it in the river near the old bridge. But they all perished without recovering it. Many years afterwards, a man who was passing by in the evening saw a small flame flickering in the air. He laid his pipe on a stone and followed the flame; but it disappeared, and on going to pick up his pipe, he found it gone, and money lying on the stone. But afterwards, whenever he passed the stone, he found money. His companions advised him to consult a magician with respect to raising the treasure, of which the tradition had persisted; and the magician directed him to go to the place where he had seen the flame on three successive Thursdays, and sacrifice a cock, but not to speak of it to any one.[63] On the third Thursday, he took some companions with him; and when the cock was sacrificed, the treasure-chest appeared above water, and they dragged it to shore with great labour. But one of the party looked towards the bridge, and saw a little boy mounted on a pig riding over it. He exclaimed to his companions, when the figures disappeared, the stakes and ropes gave way, and the treasure fell back into the river, and was irrecoverably lost to them.

THE GOLDEN SNAKES.

(JANNSEN.)

Two woodcutters found a number of snakes in the wood, and one of the men killed some, and he and his comrade followed them up till they came to a vast mass of snakes, among which was one with a golden crown. They fled, but were pursued by the snake-king, when one of them turned round and hit him on the head with an axe, when he changed into a heap of gold. They then returned to the cluster of snakes, but they had all disappeared, and they found only another heap of gold. They divided the money, and with half of it they built a church.

The previous story is Lithuanian rather than Esthonian in character. The next has a more diabolical character than any of the preceding.

THE DEVIL'S TREASURE.

(JANNSEN.)

A travelling Swedish shoemaker saw a fire burning one night on the Sand Mountain, and on reaching the spot, found an iron chest, which he opened, and finding it to contain a pot of gold, helped himself to a good supply. He then left his situation, and wandered about till he came to Ringen, where he was appointed shoemaker to the castle. One evening he was alone in his room when he heard a horn blown twice, but each time he went out and found nothing. He then took his prayerbook in his hand, ate his supper, and went to bed, but was awakened by a tremendous noise in the castle. On opening his eyes, he saw that his room was lit up with tapers, and two women, one in a red and the other in a green dress, stood by his bed, who invited him to dance. Half asleep, he cried out, "To hell with you! Is this a time to dance?" They reminded him of the money which he had taken, left the room, and banged the door after them, so that the whole castle shook. The lights went out, and the shoemaker turned over and went to sleep again. Next morning he found himself lying terribly bruised, with his head and body in the hall, and his legs in the room. On his breast were the impress of two hands, showing prints of all the fingers. Shortly afterwards he died, having confessed to the priest, and left all his money for a church-bell. The chest was found empty, the demons having carried off their treasure again; but the shoemaker was buried under the pulpit in the church at Ringen.

We may end this section with the story of a man who failed to raise a treasure through fear.

THE NOCTURNAL CHURCH-GOERS.

(KREUTZWALD.)

One Christmas Eve the people at a farm-house a couple of versts from a church went to bed early, intending to go to early morning service by candle-light. The farmer woke up, and on going out to see how the weather was, he saw the church lit up, and thinking he had overslept himself, called his people and they set out. They found the church lit up and full of people, but the singing sounded rather strange. When they reached the open door, the lights and people disappeared, and a stranger came out, who told them to return, saying, "This is our service; yours begins to-morrow." But he took one youth of the party aside, and told him to come again at midnight three days before St. John's Eve and he would make his fortune, but he warned him to keep it secret.

As the party returned to the farm-house, the sky cleared, and they saw from the position of the stars that it was midnight. When the matter came to the pastor's ears, he tried to persuade the people that it was only a dream; but the matter could not be hushed up.

The youth who had received an invitation from the stranger felt very doubtful about keeping the appointment, especially as he had been commanded to keep it secret; but a fortnight before the time, he was going home one evening after sunset, when he saw an old woman sitting by the roadside, who asked him what he was thinking about so deeply. He made no answer, and then she asked to see his hand to tell his fortune, assuring him that she meant him well. She put on her spectacles, and after examining his hand for some time, promised him great good fortune, and told him to go with the stranger without fear. But if he wished to take a wife, let him not do so without great consideration, or he might fall into misfortune. She refused any payment, and hurried away as lightly as a young girl.

Three days before St. John's Eve, the youth set out a little before midnight. A voice cried in his ear, "You are not going right!" and he was about to turn back when he heard voices singing in the air, which urged him not to throw away his good fortune, and encouraged him to proceed. He found the church-door closed, but the stranger came from behind the left side of the church. He told the youth he feared he might not have come; and that the church service was held at Christmas only once in seven years, at a time when men are all asleep. The stranger then told the youth that there was a grave mound in a certain meadow on which grew three junipers, and under the middle one a great treasure was buried. In order to propitiate the guardians of the treasure, it was needful to slaughter three black animals, one feathered and two hairy, and to take care that not a drop of the sacrificial blood was lost, but all offered to the guardians. A bit of silver was to be scraped from the youth's buckle that the gleam of the costly silver might lead him to that which was buried. "Then cut a stick from the juniper three spans long, turn the point three times toward the grass where you have offered the blood, and walk nine times round the juniper bush from west to east. But at every round strike the grass under the bush three times with the stick, and at every blow say 'Igrek!'[64] At the eighth round you will perceive a subterranean jingling of money, and after the ninth round you will see the gleam of silver. Then fall on your knees, bend your face to the ground, and cry out nine times 'Igrek,' when the treasure will rise." The seeker must wait patiently till the treasure has risen, and not allow himself to be frightened by the spectres which would appear, for they were only soulless phantoms,[65] to try the seeker's courage. If it failed, he would return home with empty hands. The seeker must go to the hill on St. John's Eve, when the bonfires were burning and the people merrymaking. A third of the treasure was to be given to the poor; the rest belonged to the finder.

The stranger repeated his directions three times word for word that the youth should not forget them, when the sexton's cock crew and the stranger vanished suddenly.

Next day the youth obtained a black cock and a black dog from some neighbours, and next night he caught a mole. On St. John's Eve he took the three animals, and carried out his instructions at midnight, slaughtering first the cock, then the mole, and lastly the dog, taking care that every drop of blood should fall on the appointed spot. But when he had called "Igrek!" at the conclusion of the ceremony, a fiery-red cock rose suddenly under the juniper, flapped his wings, crowed and flew away. A shovelful of silver was then cast up at the youth's feet. Next a fiery-red cat with long golden claws rose from under the juniper, mewed, and darted away, when the earth opened and threw up another shovelful of silver. Next appeared a great fiery-red dog, with a golden head and tail, who barked, and ran away, when a shovelful of roubles was cast up at the youth's feet. This was followed by a red fox with a golden tail, a red wolf with two golden heads, and a red bear with three golden heads; and behind each animal money was thrown out in the grass, but behind the bear there came about a ton of silver, and the entire heap rose to the height of a haycock. When the bear had disappeared, there was a rushing and roaring under the juniper as if fifty smiths were blowing the bellows at once. Then appeared from the juniper a huge head, half man, half beast, with golden horns nine feet long, and with golden tusks two ells long. Still more dreadful were the flames which shot from mouth and nostrils, and which caused the rushing and roaring. The youth was now beside himself with terror, and rushed away, fancying himself closely pursued by the spectre, and at last he fell down in his own farmyard and fainted. In the morning the sunbeams roused him; and when he came to himself, he took six sacks with him from the barn to carry off the treasure. He found the hill with the three junipers, the slaughtered animals, and the wand; but the earth showed no signs of having been disturbed, and the treasure had vanished. Probably it still rests beneath the hill, waiting for a bolder man to raise it.

The grandson of the unlucky treasure-seeker, who relates this story, could not say if his grandfather had been equally unfortunate in his marriage, as he never alluded to the subject.

SECTION X

ORIENTAL TALES

Under this heading I propose to notice two stories only. The first of these is called the "Maidens who Bathed in the Moonlight" (Kreutzwald), and is peculiarly tame and inconsequential, but yet exhibits one or two features of special interest which forbid its being passed over altogether.

A young man who had already learned the language of birds and other mysteries, and was still desirous to peer into all sorts of secret knowledge, applied to a famous necromancer[66] to initiate him into the secrets hidden under the veil of night. The Finnish sorcerer endeavoured to dissuade him from his purpose; but as he persisted, he told him that on the evening of St. Mark's Day, which was not far off, the king of the serpents would hold his court at a place which he indicated, as was the custom every seven years. There would be a dish of heavenly goat's-milk before the king, and if the young man could dip a bit of bread in it, and put it in his mouth before taking to flight, he would gain the secret knowledge which he desired.

At the appointed time, the young man went at dusk to a wide moor, where he could see nothing but a number of hillocks. At midnight a bright light shone from one of the hillocks; it was the king's signal, and all the other snakes, which had been lying like motionless hillocks, uncoiled themselves, and began to move in that direction[67]. At last they gathered themselves into a great heap as large as a haycock. The youth at first feared to approach, but at last crept up on tiptoe, when he saw thousands of snakes clustered round a huge serpent with a gold crown on his head. The youth's blood froze in his veins and his hair stood on end, but he sprang over the heap of hissing serpents, who opened their jaws as he passed, but could not disengage themselves quickly enough to strike him. He secured his prize and fled, pursued by the hissing serpents, till he fell senseless; but at the first rays of the sun he woke up, having left the moor four or five miles behind him, and all danger was now over. He slept through the day, to recover himself from the fatigue and fright, and went into the woods in the following night, where he saw golden bathing benches arranged, with silver bath whisks[68] and silver basins. Presently the loveliest naked maidens assembled from all quarters, and began to wash themselves in the bright moonlight, while the youth stood behind a bush looking on. They were the wood-nymphs, and the daughters of the Meadow-Queen.[69] Towards morning they disappeared suddenly from his sight, and though he visited the woods again night after night, he never again saw either the bathing utensils or the maidens, and pined away in hopeless longing.

The next story is extremely interesting, and it contains a more elaborate description of the Seal of Solomon (which we should hardly expect to be known in the legends of a country like Esthonia) than any other which I have seen, except that given by Weil in his Biblische Legenden der Muselmänner. Weil, however, represents it as a cluster of stones, possessing different virtues, and not as a single stone. The symbol called the Seal of Solomon by the Freemasons, &c., consists of two equilateral triangles intersecting each other within a circle, and is regarded by mystics of every class as one of the most sacred of all symbols. In Eastern legends the mystical name of God is said to have been inscribed on the Seal. Arabian writers say that the embalmed body of Solomon, with the ring on his finger, sits enthroned on one of the islands of the Circumambient Ocean. Cf. the story "Bulookiya" (Thousand and One Nights), and Kirby's poem of Ed-Dimiryaht.

THE NORTHERN FROG[70].

(KREUTZWALD).

Once upon a time, as old people relate, there existed a horrible monster which came from the north. It exterminated men and animals from large districts, and if nobody had been able to arrest its progress, it might gradually have swept all living things from the earth.

It had a body like an ox and legs like a frog; that is to say, two short ones in front, and two long ones behind. Its tail was ten fathoms long. It moved like a frog, but cleared two miles at every bound. Fortunately it used to remain on the spot where it had once alighted for several years, and did not advance farther till it had eaten the whole neighbourhood bare. Its body was entirely encased in scales harder than stone or bronze, so that nothing could injure it. Its two large eyes shone like the brightest tapers both by day and night, and whoever had the misfortune to meet their glare became as one bewitched, and was forced to throw himself into the jaws of the monster. So it happened that men and animals offered themselves to be devoured, without any necessity for it to move from its place. The neighbouring kings offered magnificent rewards to any one who could destroy the monster by magic or otherwise, and many people had tried their fortune, but their efforts were all futile. On one occasion, a large wood in which the monster was skulking was set on fire. The wood was destroyed, but the noxious animal was not harmed in the slightest degree. However, it was reported among old people that nobody could overcome the monster except with the help of King Solomon's Seal, on which a secret inscription was engraved, from which it could be discovered how the monster might be destroyed. But nobody could tell where the seal was now concealed, nor where to find a sorcerer who could read the inscription.

At length a young man whose head and heart were in the right place determined to set out in search of the seal-ring, trusting in his good fortune. He started in the direction of the East, where it is supposed that the wisdom of the ancients is to be sought for. After some years he met with a celebrated magician of the East, and asked him for advice. The sorcerer answered, "Men have but little wisdom, and here it can avail you nothing, but God's birds will be your best guides under heaven, if you will learn their language. I can help you with it if you will stay with me for a few days."

The young man thankfully accepted this friendly offer, and replied, "I am unable at present to make you any return for your kindness, but if I should succeed in my enterprise, I will richly reward you for your trouble." Then the sorcerer prepared a powerful charm, by boiling nine kinds of magic herbs which he had gathered secretly by moonlight.[71] He made the young man drink a spoonful every day, and it had the effect of making the language of birds intelligible to him. When he departed, the sorcerer said, "If you should have the good luck to find and get possession of Solomon's Seal, come back to me, that I may read you the inscription on the ring, for there is no one else now living who can do so."

On the very next day the young man found the world quite transformed. He no longer went anywhere alone, but found company everywhere, for he now understood the language of birds, and thus many secrets were revealed to him which human wisdom would have been unable to discover. Nevertheless, some time passed before he could learn anything about the ring. At length one evening, when he was exhausted with heat and fatigue, he lay down under a tree in a wood to eat his supper, when he heard two strange birds with bright coloured plumage talking about him in the branches. One of them said, "I know the silly wanderer under the tree, who has already wandered about so much without finding a trace of what he wants. He is searching for the lost ring of King Solomon." The other bird replied, "I think he must seek the help of the Hell-Maiden,[72] who would certainly be able to help him to find it. Even if she herself does not possess the ring, she must know well enough who owns it now." The first bird returned, "It may be as you say, but where can he find the Hell-Maiden, who has no fixed abode, and is here to-day and there to-morrow? He might as well try to fetter the wind." "I can't say exactly where she is at present," said the other bird, "but in three days' time she will come to the spring to wash her face, as is her custom every month on the night of the full moon, so that the bloom of youth never disappears from her cheeks, and her face never wrinkles with age." The first bird responded, "Well, the spring is not far off; shall we amuse ourselves by watching her proceedings?" "Willingly," said the other.

The young man resolved at once to follow the birds and visit the spring; but two difficulties troubled him. In the first place, he feared he might be asleep when the birds set out; and secondly, he had no wings, with which he could follow close behind them. He was too weary to lie awake all night, for he could not keep his eyes open, but his anxiety prevented him from sleeping quietly, and he often woke up for fear of missing the departure of the birds. Consequently he was very glad when he looked up in the tree at sunrise, and saw the bright-coloured birds sitting motionless with their heads under their wings. He swallowed his breakfast, and then waited for the birds to wake up. But they did not seem disposed to go anywhere that morning; but fluttered about as if to amuse themselves, in search of food, and flew from one tree-top to another till evening, when they returned to roost at their old quarters. On the second day it was just the same. However, on the third morning one bird said to the other, "We must go to the spring to-day, to see the Hell-Maiden washing her face." They waited till noon, and then flew away direct towards the south. The young man's heart beat with fear lest he should lose sight of his guides. But the birds did not fly farther than he could see, and perched on the summit of a tree. The young man ran after them till he was all in a sweat and quite out of breath. After resting three times, the birds reached a small open glade, and perched on a high tree at its edge. When the young man arrived, he perceived a spring in the midst of the opening, and sat down under the tree on which the birds were perched. Then he pricked up his ears, and listened to the talk of the feathered creatures.

"The sun has not set," said one bird, "and we must wait till the moon rises and the maiden comes to the well. We will see whether she notices the young man under the tree." The other bird replied, "Nothing escapes her eyes which concerns a young man. Will this one be clever enough to escape falling into her net?" "We will see what passes between them," returned the first bird.

Evening came, and the full moon had already risen high above the wood, when the young man heard a slight rustling, and in a few moments a maiden emerged from the trees, and sped across the grass to the spring so lightly that her feet hardly seemed to touch the ground. The young man perceived in an instant that she was the most beautiful woman he had ever seen in his life, and he could not take his eyes from her.

She went straight to the well, without taking any heed of him, raised her eyes to the moon, and then fell on her knees and washed her face nine times in the spring. Every time she looked up at the moon, and cried out, "Fair and round-cheeked, as now thou art, may my beauty likewise endure imperishably." Then she walked nine times round the spring, and each time she sang—

"Let the maiden's face not wrinkle,

Nor her red cheeks lose their beauty;

Though the moon should wane and dwindle,

May my beauty grow for ever,

And my joy bloom on for ever!"

Then she dried her face with her long hair, and was about to depart, when her eyes suddenly fell upon the young man who was sitting under the tree, and she turned towards him immediately. The young man rose up to await her approach. The fair maiden drew nearer, and said to him, "You have exposed yourself to severe punishment for spying on the private affairs of a maiden in the moonlight, but as you are a stranger, and came here by accident, I will forgive you. But you must inform me truly who you are, and how you came here, where no mortal has ever before set foot."

The youth answered with much politeness, "Forgive me, fair lady, for having offended you without my knowledge or intention. When I arrived here, after long wanderings, I found this nice place under the tree, and prepared to camp here for the night. Your arrival interrupted me, and I remained sitting here, thinking that I should not disturb you if I looked on quietly."

The maiden answered in the most friendly manner, "Come to our house to-night. It is better to rest on cushions than on the cold moss."

The young man hesitated for a moment, uncertain whether he ought to accept her friendly invitation or to decline it. One of the birds in the tree remarked to the other, "He would be a fool if he did not accept her offer." Perhaps the maiden did not know the language of birds, for she added, "Fear nothing, my friend. I have not invited you with any ill intention, but wish you well with all my heart." The birds responded, "Go where you are asked, but beware of giving any blood, lest you should sell your soul."

Then the youth went with her. Not far from the spring they arrived at a beautiful garden, in which stood a magnificent mansion, which shone in the moonlight as if the roof and walls were made of gold and silver. When the youth entered, he passed through very splendid apartments, each grander than the last; hundreds of tapers were burning in gold chandeliers, and everywhere diffused a light like that of day. At length they reached a room where an elegant supper was laid out, and two chairs stood at the table, one of silver and the other of gold. The maiden sat down on the golden chair, and invited the youth to take the other. White-robed damsels served up and removed the dishes, but they spoke no word, and trod as softly as if on cats' feet. After supper the youth remained alone with the royal maiden, and they kept up a lively conversation, till a woman in red garments appeared to remind them that it was bedtime.

Then the maiden showed the young man to another room, where stood a silken bed with cushions of down, after which she retired. He thought he must have gone to heaven with his living body, for he never expected to find such luxuries on earth. But he could never afterwards tell whether it was the delusion of dreams or whether he actually heard voices round his bed crying out words which chilled his heart—"Give no blood!"

Next morning the maiden asked him whether he would not like to stay here, where the whole week was one long holiday. And as the youth did not answer immediately, she added, "I am young and fair, as you see yourself, and I am under no one's authority, and can do what I like. Until now, it never entered my head to marry, but from the moment when I saw you, other thoughts came suddenly into my mind, for you please me. If we should both be of one mind, let us wed without delay. I possess endless wealth and goods, as you may easily convince yourself at every step, and thus I can live in royal state day by day. Whatever your heart desires, that can I provide for you."

The cajoleries of the fair maid might well have turned the youth's head, but by good fortune he remembered that the birds had called her the Hell-Maiden, and had warned him to give her no blood, and that he had received the same warning at night, though whether sleeping or waking he knew not. He therefore replied, "Dear lady, do not be angry with me if I tell you candidly that marriage should not be rushed upon at racehorse speed, but requires longer consideration. Pray therefore allow me a few days for reflection, until we are better acquainted." "Why not?" answered the fair maid. "I am quite content that you should think on the matter for a few weeks, and set your mind at rest."

Lest the youth might feel dull, the maiden led him from one part of the magnificent house to another, and showed him all the rich storehouses and treasure-chambers, thinking that it might soften his heart. All these treasures were the result of magic, for the maiden could have built such a palace with all its contents on any day and at any place with the aid of Solomon's Seal. But everything was unsubstantial, for it was woven of wind, and dissolved again into the wind, without leaving a trace behind. But the youth was not aware of this, and looked upon all the glamour as reality.

One day the maiden led him into a secret chamber, where a gold casket stood on a silver table. This she showed him, and then said, "Here is the most precious of all my possessions, the like of which is not to be found in the whole world. It is a costly golden ring. If you will marry me, I will give it you for a keepsake, and it will make you the happiest of all mankind. But in order that the bond of our love should last for ever, you must give me three drops of blood from the little finger of your left hand in exchange for the ring."

The youth turned cold when he heard her ask for blood, for he remembered that his soul was at stake. But he was crafty enough not to let her notice his emotion, and not to refuse her, but asked carelessly what were the properties of the ring.

The maiden answered, "No one living has been able to fathom the whole power of this ring, and no one can completely explain the secret signs engraved upon it. But, even with the imperfect knowledge of its properties which I possess, I can perform many wonders which no other creature can accomplish. If I put the ring on the little finger of my left hand, I can rise in the air like a bird and fly whithersoever I will. If I place the ring on the ring-finger of my left hand, I become invisible to all eyes, while I myself can see everything that passes around me. If I put the ring on the middle finger of my left hand, I become invulnerable to all weapons, and neither water nor fire can hurt me. If I place it on the index finger of my left hand, I can create all things which I desire with its aid; I can build houses in a moment, or produce other objects. As long as I wear it on the thumb of my left hand, my hand remains strong enough to break down rocks and walls. Moreover, the ring bears other secret inscriptions which, as I said before, no one has yet been able to explain; but it may readily be supposed that they contain many important secrets. In ancient times, the ring belonged to King Solomon, the wisest of kings, and in whose reign lived the wisest of men. At the present day it is unknown whether the ring was formed by divine power or by human hands; but it is supposed that an angel presented the ring to the wise king."

When the youth heard the fair one speak in this way, he determined immediately to endeavour to possess himself of the ring by craft, and therefore pretended that he could not believe what he had heard. He hoped by this means to induce the maiden to take the ring out of the casket to show him, when he might have an opportunity of possessing himself of the talisman. But he did not venture to ask her plainly to show him the ring. He flattered and cajoled her, but the only thought in his mind was to get possession of the ring. Presently the maiden took the key of the casket from her bosom as if to unlock it; but she changed her mind, and replaced it, saying, "There's plenty of time for that afterwards."

A few days later, their conversation reverted to the magic ring, and the youth said, "In my opinion, the things which you tell me of the power of your ring are quite incredible."

Then the maiden opened the casket and took out the ring, which shone through her fingers like the brightest sun-ray. Then she placed it in jest on the middle finger of her left hand, and told the youth to take a knife and stab her with it wherever he liked, for it would not hurt her. The youth protested against the proposed experiment; but, as she insisted, he was obliged to humour her. At first he began in play, and then in earnest to try to strike the maiden with the knife; but it seemed as if there was an invisible wall of iron between them. The blade would not pierce it, and the maiden stood before him unhurt and smiling. Then she moved the ring to her ring-finger, and in an instant she vanished from the eyes of the youth, and he could not imagine what had become of her. Presently she stood before him smiling, in the same place as before, holding the ring between her fingers.

"Let me try," said he, "whether I can also do these strange things with the ring."

The maiden suspected no deceit, and gave it to him.

The youth pretended he did not quite know what to do with it and asked, "On which finger must I place the ring to become invulnerable to sharp weapons?" "On the ring-finger of the left hand," said the maiden, smiling. She then took the knife herself and tried to strike him, but could not do him any harm. Then the youth took the knife from her and tried to wound himself, but he found that this too was impossible. Then he asked the maiden how he could cleave stones and rocks with the ring. She took him to the enclosure where stood a block of granite a fathom high. "Now place the ring," said the maiden, "on the thumb of your left hand, and then strike the stone with your fist, and you will see the strength of your hand." The youth did so, and to his amazement he saw the stone shiver into a thousand pieces under the blow. Then he thought, "He who does not seize good fortune by the horns is a fool, for when it has once flown, it never returns." While he was still jesting about the destruction of the stone, he played with the ring, and slipped it suddenly on the ring-finger of his left hand. Then cried the maiden, "You will remain invisible to me until you take off the ring again." But this was far from the young man's thoughts. He hurried forwards a few paces, and then moved the ring to the little finger of his left hand, and soared into the air like a bird. When the maiden saw him flying away, she thought at first that this experiment too was only in jest, and cried out, "Come back, my friend. You see now that I have told you the truth." But he who did not return was the youth, and when the maiden realised his treachery, she broke out into bitter lamentations over her misfortune.

The youth did not cease his flight till he arrived, some days later, at the house of the famous sorcerer who had taught him the language of birds. The sorcerer was greatly delighted to find that his pupil's journey had turned out so successfully. He set to work at once to read the secret inscriptions on the ring, but he spent seven weeks before he could accomplish it. He then gave the young man the following instructions how to destroy the Northern Frog:—"You must have a great iron horse cast, with small wheels under each foot, so that it can be moved backwards and forwards. You must mount this, and arm yourself with an iron spear two fathoms long, which you will only be able to wield when you wear the magic ring on the thumb of your left hand. The spear must be as thick as a great birch-tree in the middle, and both ends must be sharpened to a point. You must fasten two strong chains, ten fathoms long, to the middle of the spear, strong enough to hold the frog. As soon as the frog has bitten hard on the spear, and it has pierced his jaws, you must spring like the wind from the iron horse to avoid falling into the monster's throat, and must fix the ends of the chains into the ground with iron posts so firmly that no force can drag them out again. In three or four days' time the strength of the frog will be so far exhausted that you can venture to approach it. Then place Solomon's ring on the thumb of your left hand, and beat the frog to death. But till you reach it, you must keep the ring constantly on the ring-finger of your left hand, that the monster cannot see you, or it would strike you dead with its long tail. But when you have accomplished all this, take great care not to lose the ring, nor to allow anybody to deprive you of it by a trick."

Our friend thanked the sorcerer for his advice, and promised to reward him for his trouble afterwards. But the sorcerer answered, "I have learned so much magic wisdom by deciphering the secret inscriptions on the ring, that I need no other profit for myself." Then they parted, and the young man hastened home, which was no longer difficult to him, as he could fly like a bird wherever he wished.

He reached home in a few weeks, and heard from the people that the horrible Northern Frog was already in the neighbourhood, and might be expected to cross the frontier any day. The king caused it to be proclaimed everywhere that if any one could destroy the frog, he would not only give him part of his kingdom, but his daughter in marriage likewise. A few days later, the young man came before the king, and declared that he hoped to destroy the monster, if the king would provide him with what was necessary; and the king joyfully consented. All the most skilful craftsmen of the neighbourhood were called together to construct first the iron horse, next the great spear, and lastly the iron chains, the links of which were two inches thick. But when all was ready, it was found that the iron horse was so heavy that a hundred men could not move it from its place. The youth was therefore obliged to move the horse away alone, with the help of his ring.

The frog was now hardly four miles away, so that a couple of bounds might carry it across the frontier. The young man now reflected how he could best deal with the monster alone, for, as he was obliged to push the heavy iron horse from below, he could not mount it, as the sorcerer had directed him. But he unexpectedly received advice from the beak of a raven, "Mount upon the iron horse, and set the spear against the ground, and you can then push yourself along as you would push a boat from the shore." The young man did so, and found that he was able to proceed in this way. The monster at once opened its jaws afar off, ready to receive the expected prey. A few fathoms more, and the man and the iron horse were in the monster's jaws. The young man shook with horror, and his heart froze to ice, but he kept his wits about him, and thrust with all his might, so that the iron spear which he held upright in his hand, pierced the jaws of the monster. Then he leaped from the iron horse, and sprang away like lightning as the monster clashed his jaws together. A hideous roar, which was heard for many miles, announced that the Northern Frog had bitten the spear fast. When the youth turned round, he saw one point of the spear projecting a foot above the upper jaw, and concluded that the other was firmly fixed in the lower one; but the frog had crushed the iron horse between his teeth. The young man now hastened to fasten the chains in the ground, for which strong iron posts several fathoms long had been prepared.

The death-struggles of the monster lasted for three days and three nights, and when it reared itself, it struck the ground so violently with its tail, that the earth was shaken for fifty miles round. At length, when it was too weak to move its tail any longer, the young man lifted a stone with the help of his ring, which twenty men could not have moved, and beat the monster about the head with it until no further sign of life was visible.

Immeasurable was the rejoicing when the news arrived that the terrible monster was actually dead. The victor was brought to the capital with all possible respect, as if he had been a powerful king. The old king did not need to force his daughter to the marriage, for she herself desired to marry the strong man who had alone successfully accomplished what others had not been able to effect with the aid of a whole army. After some days, a magnificent wedding was prepared. The festivities lasted a whole month, and all the kings of the neighbouring countries assembled to thank the man who had rid the world of its worst enemy. But amid the marriage festival and the general rejoicings it was forgotten that the monster's carcass had been left unburied, and as it was now decaying, it occasioned such a stench that no one could approach it. This gave rise to diseases of which many people died. Then the king's son-in-law determined to seek help from the sorcerer of the East. This did not seem difficult to him with the aid of his ring, with which he could fly in the air like a bird.

But the proverb says that injustice never prospers, and that as we sow we reap. The king's son-in-law was doomed to realise the truth of this adage with his stolen ring. The Hell-Maiden left no stone unturned, night or day, to discover the whereabouts of her lost ring. When she learned through her magic arts that the king's son-in-law had set out in the form of a bird to visit the sorcerer, she changed herself into an eagle, and circled about in the air till the bird for which she was waiting came in sight. She recognised him at once by the ring, which he carried on a riband round his neck. Then the eagle swooped upon the bird, and at the moment that she seized him in her claws she tore the ring from his neck with her beak, before he could do anything to prevent her. Then the eagle descended to the earth with her prey, and they both stood together in their former human shapes. "Now you have fallen into my hands, you rascal," cried the Hell-Maiden. "I accepted you as my lover, and you practised deceit and theft against me: is that my reward? You robbed me of my most precious jewel by fraud, and you hoped to pass a happy life as the king's son-in-law; but now we have turned over a new leaf. You are in my power, and you shall atone to me for all your villainy." "Forgive me, forgive me," said the king's son-in-law. "I know well that I have treated you very badly, but I heartily repent of my fault." But the maiden answered, "Your pleadings and your repentance come too late, and nothing can help you more. I dare not overlook your offence, for that would bring me disgrace, and make me a byword among the people. Twice have you sinned against me: for, firstly, you have despised my love; and, secondly, you have stolen my ring; and now you must suffer your punishment." As she spoke, she placed the ring on the thumb of her left hand, took the man on her arm like a doll, and carried him away. This time she did not take him to a magnificent palace, but to a cavern in the rocks where chains were hanging on the walls. The maiden grasped the ends of the chains and fettered the man hand and foot, so that it was impossible for him to escape, and she said in anger, "Here shall you remain a prisoner till your end. I will send you so much food every day, that you shall not die of hunger, but you need never expect to escape." Then she left him.

The king and his daughter endured a time of terrible anxiety as weeks and weeks passed by, and the traveller neither returned nor sent any tidings. The king's daughter often dreamed that her consort was in great distress, and therefore she begged her father to assemble the sorcerers from all parts, in hopes that they might perhaps be able to give some information respecting what had happened to him, and how he could be rescued. All the sorcerers could say was that he was still alive, but in great distress, and they could neither discover where he was, nor how he could be found. At length a famous sorcerer from Finland was brought to the king, who was able to inform him that his son-in-law was kept in captivity in the East, not by a human being, but by a more powerful creature. Then the king sent messengers to the East to seek for his lost son-in-law. Fortunately they met with the old sorcerer who had read the inscriptions on Solomon's Seal, and had thus learned wisdom which was hidden from all others. The sorcerer soon discovered what he wished to know, and said, "The man is kept prisoner by magic art in such and such a place, but you cannot release him without my help, so I must go with you myself."

They set out accordingly, and in a few days, led by the birds, they reached the cavern in the rock where the king's son-in-law had already languished for seven years in captivity. He recognised the sorcerer immediately, but the latter did not know him, he was so much worn and wasted. The sorcerer loosed his chains by his magic art, took him home, and nursed and tended him till he had recovered sufficient strength to set out on his journey. He reached his destination on the very day that the old king died, and was chosen king. Then came days of joy after long days of suffering; and he lived happily till his end, but he never recovered the magic ring, nor has it ever since been seen by human eyes.

The succeeding prose sections are short, and chiefly contain stories from Jannsen's collections, of many of which I have given only a brief outline.

SECTION XI

CHURCH-STORIES

Several of these, given by Jannsen, may be briefly narrated.

THE CHURCH AT REVEL.

Revel was formerly an unimportant place, and the inhabitants wished to make it famous by building a church. They contracted with the great architect Olaf[73] to erect it; and when it was completed, and he was about to fix the cross on the summit, his wife cried out joyfully, "Olaf will come home to-day with a thousand barrels of gold."[74] But scarcely had Olaf fixed the cross in its place, when he slipped and fell to the ground, and a toad and a snake sprang out of his mouth. The Devil wished to destroy the church, but could not get near it; so he made a sling at Pernau, and hurled a great rock at it. But the sling broke, and the rock fell half-way between Pernau and Revel, where it now remains. (Similar tales are related of the Devil in many countries, but are perhaps commonest in Scandinavia.)

THE CHURCH AT PÜHALEPP.

Before Christian times there was a great alder forest in the island of Dagö, where the people used to make sacrifices and hold festivals. Afterwards the forest was hewn down, all but one tree, under which the people wished to build a church. But the missionaries would not consent, till a man advised them to yoke two oxen to the cart in which the building materials should be loaded, and then let them wander at will. Where they halted, the church should be built.

So the oxen were driven to the alder forest, where there was plenty of grass, and after being allowed to graze awhile they were brought back and yoked to the cart. They returned to the heath and began to feed, and the church was erected on that spot and named the Church of Pühalepp.

The Devil thought to destroy it by hurling two great rocks at it at night from a hill, after having carefully noted its position in the daytime. He missed his aim in the darkness, but mounted his mare and rode to see what damage was done. Just as he reached the church the cock crew, and he was forced to turn round and ride back to hell. But the marks of the mare's hoofs are still to be seen where he heard the cock crow.

Another story relates how the Devil pulled down a church which was in course of erection, and tore up the very foundations. But a wise man told the people to take two white calves, dropped on that night, harness them to a cart, and build the church where they stopped, which was accordingly done.

THE CHURCH OF THE HOLY CROSS.

A blind nobleman of Vastemois, near Fellin, was driving out one day, when his coachman saw a splendid golden cross. His master ordered him to drive up to it; and on touching it, he recovered his sight. In gratitude, he built a church on the spot, which was afterwards destroyed in war-time, and only the walls left standing. The people were too poor to rebuild it, but from the ruins grew a tree which all regarded as holy. The then over-lord commanded them to fell it, and as they refused, he did so himself, but was immediately struck blind.

THE CHURCH AT FELLIN.

In former days, the church of Fellin did not stand where it stands at present, but close to the lake. It was prophesied that it should stand till seven brothers should be present in it together. When this happened by chance, the church began to sink. The congregation escaped, except the seven brothers, who remained in it, but it sunk till even the summit of the spire had disappeared. The site is now a marshy meadow, but if any one is there near midnight on New Year's Eve, he hears entrancing voices, and cannot move from the spot till the church clock beneath the ground has struck the last stroke of twelve.

SECTION XII

UNNATURAL BROTHERS

The story of the wicked rich brother who oppresses the poor one is not unknown in Esthonia. There is a hideous story of such a pair, relating how when the poor brother died his widow begged grave-clothing from the wife of the rich one. When the rich brother returned, he scolded his wife, and rushed off, cursing and swearing, to strip the body of his dead brother, even in his coffin, crying, "That's mine! that's mine!" But when he would have laid the naked corpse back in the coffin, it clung round his neck, and he was compelled to carry it about with him for the rest of his life.

THE RICH BROTHER AND THE POOR ONE.

Once upon a time there were two brothers, one of whom had abundance, but the other was very poor. As is the way of the world, riches do not heed poverty, and thus it was with the two brothers. The rich one would not give the poor one even a spoonful of soup.

One day the rich brother gave a great feast. The poor brother expected to have been invited, but his hopes were vain.

All at once a bright idea struck him, and he went to the river and caught three large pike. "I'll carry these to my brother," said he, "and perhaps they will bring me a blessing."

He took the fish to his brother, and addressed him humbly, like a rich lord. But it made no difference. His brother only said, "Many thanks," turned his back, and went off.

What could the poor brother do? He also turned round, and went his way, sorrowfully reflecting, "He is my brother in name indeed, but he's worse than an entire stranger!"

All at once he saw an old man sitting by the road, who rose up quickly and went towards him, saying, "Friend, why do you look so sorrowfully on the world?"

"Sorrowful or not," said the poor brother, "it goes well enough with me! I brought my rich brother three fish for a present, and he didn't even give me a drink in return!"

"But you perhaps got something else?" asked the old man.

"Oh, yes, 'many thanks,'" said he; "that's your something else!"

The old man answered, "Give me your 'many thanks,' and you shall become a rich man."

"Take it, and welcome," said the poor brother.

Then the old man instructed him as follows:—"Go home, look for Poverty under the stove, and throw it into the river, and you shall see how it will fare with you."

Then he went his way, and the poor brother returned home. He found Poverty under the stove, seized it, and flung it into the river.

After this, everything which he undertook succeeded with the poor brother, and it was a real marvel to see how he got on. His fields grew fine harvests, and his barns and stables were soon more imposing than his rich brother's.

When the rich brother saw it, he grew envious, and wanted to know how the other had got wealthy. He was always teasing him to know how it was, and at last the other got tired of it, and said, "How did I get rich? I dragged Poverty out from under the stove, and threw it in the water. That's how it was!"

"That's how it was," cried the rich brother. "Wait a bit! your sort shan't outdo me!"

So he went to the river and fished for Poverty, from whom he supposed that his poor brother had received everything. He fished and fished, and would do nothing else, till at length he held Poverty fast.

While he inspected and examined it at home, it slipped through his fingers and hid under his stove, and nobody could get it out again.

After this everything went worse and worse with the rich brother, till he became at last quite poor, and remained so.

This story, which I have not abridged, is a well-known Sclavonic legend. It is probably connected with the story of the three apes which forms the introduction to that of "Khaleefeh the Fisherman," in the Thousand and One Nights.

SECTION XIII

PLAGUE-LEGENDS

The plague continued to rage in Eastern Europe long after it had disappeared from the West, and down to a very recent period. Consequently we find plague-legends, which have almost died out in the British Islands, except in Scotland, rife among all the Eastern nations. The Plague-demon is usually represented as female, but in the Esthonian legends it is masculine.

The Plague once seated himself in a boat which was returning to the Island of Rogö,[75] which had hitherto escaped his ravages, in the shape of a tall black man with a great scythe in his hand. He arrived among the dead crew, and at once sprang on shore and began to destroy the inhabitants. Some saw the Plague himself, and others not. If any one saw him, his heart froze with terror before he could speak a word.[76] One night during a violent storm, an old woman saw him enter her cottage as she was sitting alone spinning; but she gathered courage to cry out, "Welcome, in God's name." He stopped short, muttering, "That's enough," returned to the boat in which he had come, and went out to sea. The storm ceased as he departed, and since then he has never reappeared.

In the Island of Nuckö he appeared as an old grey man, with a taper in one hand and a staff in the other, a book under his arm, and a three-cornered hat on his head. As he went from house to house, he looked up the names of his victims in his book, let his taper shine on their faces to make sure that he had made no mistake, and touched the doomed with his staff. A peasant once saw him enter his cottage, and touch all with his staff, except himself and the infant in the cradle. All the others died before cockcrow.[77]

Another time the Plague was driving down a steep path which led to a village, when he upset his vehicle and broke the axle. A passing peasant helped him to bind it up, and directed him to the smithy; but he declared that he was the Plague, and for the good deed that had been done him all the village should be spared. So he turned his horse, drove back up the hill, and vanished like a cloud. When the news was brought to the village, bonfires of rejoicing were lighted, and kept up for many days.

SECTION XIV

BEAST-STORIES

I commence with wolf-stories, which are rather numerous in Esthonia. One of them relates the creation of the wolf. When God had created the world, he asked the Devil what he thought of his work; and the Devil objected that there was no animal to scare away mischievous boys from the woods when the bear and the snake were sunk in their winter sleep. Thereupon God gave leave to the Devil to make such an animal as he wished, and to give it life by the formula, "Stand up and devour the Devil." Then the Devil made the wolf's back of a strong hedge-pole, the head of a tree-stump, the breast of twigs and leather, and the loins of bricks.[78] He made the tail of a fern-frond, and the feet of alder-stumps, but he put a stone into its breast for the heart. He clothed the body with moss, burning coals formed the eyes, and iron nails were used for the teeth and claws. He then named the creature Wolf, and pronounced the spell as far as "devour," when the creature raised his head and snorted. The Devil was too much frightened to finish, but afterwards plucked up courage, and repeated the spell, substituting God's name for his own. But the wolf took no notice, and when the Devil appealed to God, he was only told to use the same spell; so he stood a long way off and pronounced it. Then the wolf rushed at the Devil, who was forced to hide under a stone to save himself. Since then the wolf has been the Devil's worst enemy, and pursues him everywhere.

Another story relates how God forbade the wolf to eat the flocks and the dogs, but to receive his share when the farmers baked. But one day a farmer's wife threw the wolf a red-hot stone instead of bread, and he burnt his muzzle, which has been black ever since. Since then he devours whatever falls in his way.

A farmer, hemmed in by a herd of wolves, succeeded in driving them away, but was followed home by one of them. When he took his provisions out of the sledge, he laid his hand on a square object like a whetstone. He then remembered hearing that the wolves sometimes receive food from heaven, and thought this might be their portion. So he flung it to the wolf, saying, "Take it if it's yours;" and the wolf seized it and disappeared.

There is an odd story of a young woman who was carrying an apron full of eggs to her mother. She was overtaken by a violent thunderstorm, and sheltered under a fir-tree. She felt something moving among the eggs, and was frightened; but presently she was still more terrified when she found a great wolf tugging at her apron. She dropped it in her fright, and a black cat jumped out and darted away, pursued by the wolf. When she reached the village, her mother told her that the black cat was the Devil, who had taken that form in order to play her a trick or do her some injury, but had been scared away by the wolf.

Have we here an inverted and distorted echo of "Little Red Riding Hood?"

A peasant who was broiling fish in the forest at nightfall met with a still more alarming adventure. A black man appeared to him, and commanded him to fetch him a spit, for he wanted to broil fish too. But the spit which he wanted was a long sharp stake, and the peasant himself was to be the fish. In his terror the peasant called "St. George's Dogs" to his aid, and a pack of wolves rushed out, and chased the Devil away, while the peasant drew out the axle from his cart-wheel, and supplied its place with a pole of rowan-wood.

Another story relates how an unfortunate wolf missed getting his usual rations from God, and set out to forage for himself. After sparing some whom he met, and allowing others to escape, he fell into the hands of a young peasant, who gave him a sound beating and then took refuge in a tree. The wolf's relatives, seeking revenge, climbed on each other's back till they nearly reached the peasant, who upset them by a stratagem, and they fell, many breaking their limbs. Since then a wolf always runs away when he sees a man.

Were-wolves are sometimes alluded to in Esthonian tales.

The following stories are of a more miscellaneous character, and some of them are sufficiently interesting to be given with little or no abridgment.

THE MAN WITH THE BAST SHOES.

Once upon a time a traveller came to a village and asked for a night's lodging. He was handsomely dressed, but he had coarse bast shoes on his feet. A friendly farmer received the stranger hospitably, and offered him accommodation. At night the man asked his host, "Farmer, where shall I put my bast shoes?" The farmer showed him the place, but he added, "No, my shoes must spend the night among the feathered people, for that is what they are used to. So I would rather hang them on the perch in the hen-house." The farmer laughed at the joke, and permitted him to do so.

As soon as all were in their first sleep, the owner of the bast shoes rose from his bed, slipped into the hen-house, tore the shoes to pieces, and scattered the coarse plaits among the fowls. Next morning he went to the master of the house and complained, "Farmer, my property was badly damaged last night." Said the farmer, "Well, let whoever has done the mischief make it good." This was just what the stranger wanted, and he immediately caught the dappled cock, and put him into his knapsack, "for," said he, "he's the culprit; last night he pecked at my shoes till he spoiled them." Then he proceeded on his journey with the cock.

On the evening of the same day he arrived at a neighbouring village, and asked again for accommodation. At night he put the cock in the farmer's sheep-pen, and excused himself by saying, "My cock has not been used to anything else since he was a chicken." But at night he strangled the bird, and then complained, "The sheep have killed my cock." He indemnified himself by taking a fat ram from the flock, for he held by the farmer's adage, "He who has done the mischief must pay for it."

By a similar stratagem he exchanged the ram at the third village for an ox, and at last the ox for a horse. He soon contrived to get a sledge too, and drove merrily over hill and dale, till the stones flew behind him, while he contrived new schemes and stratagems. On the way, he encountered Master Reynard, who persuaded him by entreaties and cajoleries to take him into his sledge. After a while, the wolf and bear joined them, and likewise found a place in the sledge; but this made the load too heavy, and when they came to a curve in the road, the side-poles of the sledge gave way. Then the man sent his companions to fetch wood to make a new pole. But none of the three brought a proper one back. The fox and wolf brought thin sticks in their mouths, and the bear brought a whole pine-tree, roots and all. Then the man went himself, and soon found the wood which he wanted. Meantime, the wild beasts availed themselves of the opportunity, and sprang upon the horse and devoured it. But they stuffed the skin nicely with straw, and set it carefully up, so that it stood again on its four legs as if it was alive.

When the man came back with the pole, he mended the sledge and harnessed the horse again. "Oho! now we'll drive on." But alas! the horse would not move. Then the man looked at the red scamp, the grey rascal, and the brown villain, and said angrily, "Give me my horse back." But the wild beasts answered, "You killed it yourself, while we were running about looking for wood by your orders."

Thus they stood quarrelling and disputing, till Reynard considered how he could best put an end to the dispute and save his own skin. He knew of a pit in the neighbourhood which the hunter had dug for a wolf-trap, and covered loosely with thin twigs. "The matter won't be settled by quarrelsome and angry words," cried he; "but come, let the four of us go to the wolf-pit; we will all tread on it at once, and whoever falls in shall be adjudged guilty." The rest agreed, and when they stood on the twigs, they broke under their weight, and precipitated them into the pit, and even Reynard was unable to escape. He had trusted too much to the lightness of his tread, and had trodden on the twigs without consideration. Now they were all in the trap together, and none of them could hope to escape. The time seemed long to them, and their hunger soon became too great to bear.

First of all, the wild beasts attacked the man of the bast shoes and devoured him, and then Reynard had to resign his life. Last of all the bear throttled the wolf. Then came the hunter and gave the bear his quietus. Thus all the four rascals experienced the truth of the proverb, "As the deed, so the reward."

WHY THE DOG AND CAT AND THE CAT AND MOUSE ARE ENEMIES.

In former days all animals dwelt together in peace; but then it befell that the dogs killed and devoured hares and other game in the open fields. The other animals complained, and when God called the dogs to account, they objected that they had nothing to eat. Their plea was admitted, and leave was granted them to eat fallen animals. The dogs requested and received a written license to that effect, which was intrusted to the sheep-dog, as the largest and most reliable among them. But in autumn the sheep-dog was very busy, and could neither carry it about with him nor find a dry place for it, so he intrusted it to the care of his friend the tom-cat, who had always a safe room, or sat on the stove. The cat arched his back, and rubbed it against his friend's foot, as a promise of fidelity, and the document was laid on the stove, where it was supposed to be safe.

One day the dogs found a pony in the wood which had fallen, so they fell upon it, and killed and devoured it. The animals complained again, and the dogs were pronounced guilty; but they appealed to the license, in which it was not stated whether the fallen animals should be dead or alive. When the sheep-dog and the cat sought for the document, they could not find it, for the mice had nibbled it away.

The cats were so angry with the mice that they began to kill and eat them, and have done so ever since; but the dogs likewise became enemies of the cats, as they are at present.

The sheep-dog did not venture to return to his fellows without the license. They waited for him in vain, and at last followed him, and sought for him everywhere, but could not find him. So whenever a dog sees another he runs to ask him whether he has not got the missing document with him.

THE ORIGIN OF THE SWALLOW.

The wife of a drunkard was sitting weaving with her child on her lap. She wore a black cloth on her head, a red neckerchief, a white shift, and a coal-black petticoat. When her husband came home, he pushed his wife away, and destroyed the loom with an axe. Then he killed the child with a blow of his fist, and beat his wife till she fell senseless. But Ukko took pity on her, and changed her into a swallow. As she was trying to escape, the man struck at her with a knife, but only cleft her tail. Since that time she flies about twittering her misfortunes, and does not shun men like other birds, but builds her nest against their houses.

THE SPIDER AND THE HORNET.

Once upon a time some boys burned a hornet's nest because the hornet stung them so badly. Then the hornet went to God to complain that the boys despised His gifts, and scattered broken victuals about in the fields. But God objected that she had no witnesses. So she went to the king of the spiders, and made him return with her to God, who asked if he had seen the boys scatter food about the fields. But the spider said that it was not their fault, for they had no table to put their bread on. Then God praised the spider for speaking the truth, and condemned the hornet for telling lies and hating her neighbours without a cause. He then struck her on the back with his staff, and cast her down from heaven to earth, so that she broke in two with the fall. But he let the spider down with a cord, because he had spoken the truth. Since then the spider has had a net and a web, by which he can climb up and down as he likes, as on a cord; but the hornet still retains the pinched-in body which she got when falling from heaven, but is fat enough at both ends.

THE OFFICIOUS FLIES.

A few dozen flies once attacked a cart-horse who was feeding quietly in a thicket, and lamented that they were not more numerous, that they might make him lie down. Presently his skin began to itch, when he lay down, rolled first on once side and then on the other, and crushed them all.

PART III

Esthonian Ballads, &c.

For reasons stated in the Preface, only a few specimens are here given.

THE HERALD OF WAR[79]

To the Finnish Bridge when driving

On the west wind's path of copper,

On the pathway of the rainbow,

With the king's note in my wallet,

And his mandate in my bosom,

And upon my tongue defiance,

What was that which came to meet me,

And what horror to confound me?

Nothing but an ancient corbie,

Aged crow, a wretched creature;

With his beak he sniffed around him,

And his nostrils snuffed the vapour;

He had smelt the war already,

When his nostrils snuffed the vapour,

That he might discern the message

Which I carried in my pocket;

He had smelt the war already,

And the scent of blood allured him.

To the Finnish Bridge when driving

On the west wind's path of copper,

On the pathway of the rainbow,

Swift I hastened as an envoy,

With the king's note in my wallet,

And his mandate in my bosom,

In my charge the leader's orders,

And upon my tongue the secret

That the flags in breeze should flutter,

And the lance-points smite in battle,

And the swords should do their duty.

What was that which came to meet me,

And what horror to confound me?

'Twas an eagle came to meet me,

Eagle fierce with beak hooked sharply;

With his beak he sniffed around him,

Through the mist he pushed his nostrils,

By the scent he sought to fathom

What was in the envoy's message.

He had smelt the war already,

And the scent of blood had reached him,

And he went to call his comrades.

To the Finnish Bridge when driving

On the west wind's path of copper,

On the pathway of the rainbow,

Swift I hastened on as envoy,

With the king's note in my wallet,

And his mandate in my bosom,

And upon my tongue the secret

And the leader's secret orders

That the flags should now be waving,

And the spear-points should be sharpened,

What was it I there encountered,

And what met me there to vex me?

'Twas the raven's son that met me,

'Twas a carrion-bird that met me;

With his beak he sniffed around him,

And his nostrils snuffed the vapour,

That the meaning of my message

With his nose he thus might fathom.

He had smelt the war already,

And the scent of blood had reached him,

And he went to call his comrades.

To the Finnish Bridge when driving

On the west wind's path of copper,

On the pathway of the rainbow,

While I hastened as an envoy,

With the king's note in my wallet,

And his mandate in my bosom,

And upon my tongue the secret,

And the leader's secret orders,

What was that which came to meet me,

And what horror to confound me?

'Twas a little wolf that met me,

And a bear that followed closely;

With their snouts they sniffed around them,

Through the mist they pushed their nostrils,

Seeking thus to probe the secret,

And the letter to discover;

They had smelt the war already,

And the scent of blood had reached them,

And they ran to spread the tidings.

To the Finnish Bridge when driving

On the west wind's path of copper,

On the pathway of the rainbow,

While I hastened as an envoy,

With the king's note in my wallet,

And his mandate in my bosom,

And upon my tongue defiance,

With the leader's secret orders

That the flags unfurled should flutter,

And the spear-points do their duty,

And the axes should be lifted,

And the swords should flash in sunlight,

What was that which came to meet me,

And what horror to confound me?

It was Famine met me tottering,

Tottering Famine, chewing garbage;

With her nose she sniffed around her,

That the meaning of my message

With her nose she thus might fathom;

For she smelt the war already,

And the scent of blood had reached her,

And she went to call her comrades.

To the Finnish Bridge while driving

On the west wind's path of copper,

On the pathway of the rainbow,

While I hastened as an envoy,

With the king's note in my wallet,

And his mandate in my bosom,

On my tongue the secret orders

That the flags unfurled should flutter,

And the spear-points do their duty,

And the axes and the fish-spears

All should do the work before them,

What was that which came to meet me,

What unlooked-for horror met me?

'Twas the Plague I there encountered,

Crafty Plague, the people's murderer,

Of the sevenfold war-plagues direst;

With his nose he sniffed around him,

And his nostrils snuffed the vapour,

Seeking thus to probe the matter,

And the letter to discover;

He had smelt the war already,

And the scent of blood had lured him

And he went to call his comrades.

After this my horse I halted,

Yoked him with a yoke of iron,

Fettered him with Kalev's fetters,

That he stood as rooted firmly,

From the spot to move unable,

While I pondered and considered,

Deeply in my heart reflecting

If the profit of my journey

Were not lost in greater evil

For the war brings wounds and bloodshed,

And the war has throat of serpent.

Wherefore then should I the battle,

Whence springs only pain and murder,

Forth to peaceful homesteads carry?

Let a message so accursed

In the ocean-depths be sunken,

There to sleep in endless slumber,

Lost among the spawn of fishes,

There to rest in deepest caverns,

Rather than that I should take it,

Till it spreads among the hamlets.

Thereupon I took the mandate

Which I carried in my wallet,

And amid the depths I sunk it,

Underneath the waves of ocean,

Till the waves to foam had torn it,

And to mud had quite reduced it,

While the fishes fled before it.

Thus was hushed the sound of warfare,

Thus was lost the news of battle.

THE BLUE BIRD[80] (I.).

Siuru, bird and Taara's daughter,

Siuru, bird of azure plumage,

With the shining silken feathers,

Was not reared by care of father,

Nor the nursing of her mother,

Nor affection of her sisters,

Nor protection of her brothers;

For the bird was wholly nestless,

Like a swallow needing shelter,

Where her down could grow to feathers

And her wing-plumes could develop;

Yet did Ukko wisely order,

And the aged Father's wisdom

Gave his daughter wind-like pinions,

Wings of wind and cloudy pinions,

That his child might float upon them,

Far into the distance soaring.

Siuru, bird and Taara's daughter,

Siuru, bird of azure plumage,

Sailed afar into the distance,

And she winged her way to southward,

Then she turned again to northward,

And above three worlds went sailing.

One of these the world of maidens,

One where dwell the curly-headed,

One the home of prattling children,

Where the little ones are tended.

Siuru bird outspread her pinions,

Wide her silken plumes expanding,

Soaring far aloft to heaven.

To the fortress of the sunlight,

To the lighter halls of moonlight,

To the little gate of copper.

Siuru bird outspread her pinions,

Wide her silken plumes expanding,

Soaring far into the distance,

Till she reached her home at evening;

And her father asked his daughter,

"Whither have thy pinions borne thee?

Whither didst thou take thy journey?

Tell me what thine eyes have witnessed."

Siuru heard and comprehended,

And without alarm she answered,

"Where my pinions have conveyed me,

There I scattered feathers from me;

Where I sailed above the country,

There I scattered silken feathers;

Where I shook and flapped my pinions,

From my tail I dropped the feathers:

What I saw with marten keenness,

Might be told in seven narrations,

Or in eight tales be recounted.

Long I flew on path of thunder,

On the roadway of the rainbow,

And the hailstone's toilsome pathway;

Onwards thus I sailed light-hearted,

Heedless, far into the distance,

And at length three worlds discovered,

One the country of the maidens,

One where dwell the curly-headed,

One the world of prattling children,

Where the little ones are tended;

There it is they rear the fair ones,

Slender-grown and silky-headed."

"What thou heardest? speak and tell me;

What thou sawest, let us hear it."

"What then heard I, sire beloved,

What beheld, O dearest father?

There I heard the sport of maidens,

There I heard their mirth and sadness,

Jesting from the curly-headed,

From the little infants wailing.

Wherefore, said the maidens, jesting,

Do the curly-headed children

Dwell in solitude and lonely,

Living thus apart from nurses?

And they asked in every quarter,

Are no youths in starry regions,

Youths of starry birth or other,

Who might dwell among the maidens,

And amuse the curly-headed?"

Ukko heard her words, and answered,

"Soar away, my dearest daughter,

Steer thy flight again to southward,

Sailing far away till evening,

Turning then unto the northward,

Come before the doors of Ukko,

To the western mother's threshold,

To the northern mother's region;

Seek thou there the youths to woo them,

Youths that may release the maidens."

THE BLUE BIRD (II.).

This totally different ballad is from Neus, Ehstnische Volkslieder, p. 42. Neus quotes Ganander as saying that one of the names of the Finnish Wood-goddess (the spouse of Tapio) is Blue Bird. The present poem is possibly a fragment of a creation-myth.

Lo, the bird with azure plumage,

Feathers blue and eyes all lustrous,

Took her flight, and hovered, soaring,

Over forests four in number,

Over four woods in succession;

One a wood of golden pine-trees,

One a wood of beauteous apples,

One a wood of silver birch-trees,

One a swampy wood of lime-trees.

Lo, the bird with azure plumage,

Feathers blue and eyes all lustrous,

Took her flight, and hovered, soaring,

Over lakelets three in number;

Three the lakes all close together,

And the first with wine was brimming,

And with ale the second foaming,

And the third with mead was frothing.

Lo, the bird with azure plumage,

Feathers blue and eyes all lustrous,

Took her flight, and hovered, soaring,

Over three fields in succession,

Over three fields close together;

In the first the oats were growing,

In the second rye was waving,

In the third the wheat was springing.

And the wood of golden pine-trees

Was a wood of youthful striplings,

And the wood of beauteous apples

Was a wood of youthful maidens,

And the wood of silver birch-trees

Was a wood of youthful matrons,

And the swampy wood of lime-trees

Was a wood of men all aged.

And the lake with wine o'erbrimming

Was the lake of youthful striplings,

And the lake with ale up-foaming

Was the lake of youthful matrons,

And the lake where mead was frothing

Was the lake of youthful maidens.

And the field where oats were growing

Was the field of youthful striplings,

And the field where rye was waving

Was the field of youthful matrons,

And the field where wheat was springing

Was the share of youthful maidens.

CHARM AGAINST SNAKE-BITE.[81]

Thou beneath the bridge, the smooth wood

Under juniper the rough wood,

Thou the arrow in the willows,

O thou challenged gold-adorned one,

Earthy-coloured, liver-coloured,

Rainy-hued and hazel-coloured,

Firebrand hued and cherry-coloured,

Do not thou in secret bite me,

Nor attack me unsuspecting,

Do not bite me when I heed not.

BIBLIOGRAPHY

The present list contains only books and papers which have been used or specially consulted in the preparation of this work, or which have been published in England on Esthonian tales and poems. Other books quoted are referred to in the Index and Glossary.

BLUMBERG, G. Quellen und Realien des Kalewipoeg, nebst Varianten und Ergänzungen. Dorpat, 1869. An important work, including a map, from which we have borrowed some particulars.

BOECLER, J.M. Der Ehsten abergläubische Gebräuche, Weisen, und Gewohnheiten, von Johann Wolfgang Boecler, weiland Pastor zu Kusal in Ehstland und des Consistorii in Reval Assessor. Mit auf die Gegenwart bezüglichen Anmerkungen beleuchtet von Dr. F. R. Kreutzwald. St. Petersburg, 1854.

BOUQUET from the Baltic. All the Year Round, IV. pp. 80-83 (Nov. 3, 1860). Relates to some of the legends of Vanemuine, the Kalevipoeg, and Koit and Aemmerik.

DIDO, A. Littérature orale des Estoniens. Bibliographie des principale Publications de l'Estonie, et en particulier celle du Dr. Frédéric Reinhold Kreutzwald, 1804-1882. Revue des Traditions Populaires, VIII. pp. 353-365, 424-428, 485-495 (1893). Contains an account, more or less detailed, of the longer tales in Kreutzwald's collection, a few being fully translated.

DIDO, A. Kalewipoeg, Épopée nationale Estonienne. Op. cit. IX. pp. 137-155 (1894). Contains an analysis of the poem.

DONNER, A. Kalevipoeg jumalaistarulliselta ja historialliselta kannalta katsottuna. Suomi, ser. 2, vol. 5 (1866). Discusses the mythological and historical character of the Kalevipoeg, and its relations to the Kalevala, especially as regards the episode of Kullervo.

ESTHONIA. Encyclopædia Britannica (ed. IX.), vol. viii. pp. 561-563 (1878).

GOULD, S.B. The Kalevipoeg. Fraser's Magazine, vol. 78, pp. 534-544 (Oct. 1868). A fragmentary account of the poem, containing some curious errors, such as "Sarwik" being translated "Hell;" but with useful comments, especially on the Kalevide's voyage to the North Pole. We cannot see, however, that the Esthonian writings exhibit the melancholy character of a depressed nation, as Mr. Baring-Gould imagines.

GROSSE, JULIUS. Die Abenteuer des Kalewiden: Esthnisches Volksmärchen. Leipzig, 1875. An abstract of the story in hexameters.

ISRAEL, C. CHR. Kalewipoeg, oder die Abenteuer des Kalewiden, Eine estnische Sage frei nach dem Estnischen bearbeitet. Frankfort-on-Main, 1873. A good prose abstract of the poem, somewhat rearranged.

JANNSEN, HARRY. Märchen und Sagen des estnischen Volkes. Two Parts. Dorpat, 1881, and Riga, 1888. A selection of tales from various sources, some few being from Kreutzwald's collection. Valuable notes are appended to Part ii.

----. Esthnische Märchen. Veckenstedt's Zeitschrift für Volkskunde, i. pp. 314-317 (1889). Contains three stories: "The Devil's Visit," "The Talking Trees" (Christian variant), and "The Officious Flies." Jannsen states that the first has already been printed in the original, and that the other two are from his own collections.

KALEWIPOEG, Üks ennemuistene Eesti jut. Kuopio, 1862. An earlier edition was published at Dorpat with the German translation; but this is the one which I have consulted in the preparation of this work.

KALEWIPOEG, eine estnische Sage, zusammengestellt von F.R. Kreutzwald, verdeutscht von C. Reinthal und Dr. Bertram. Dorpat, 1857-61.

KIRBY, W.F. On the Progress of Folk-lore Collections in Esthonia, with special reference to the work of Pastor Jacob Hurt. Papers and Transactions of International Folk-lore Congress, 1892, pp. 427-429. Based on information published by, or received from, Prof. Kaarle Krohn of Helsingfors.

KREUTZWALD, F.R. Eestirahwa ennemuisted jutud. Rahwa suust korjanud ja üleskirjutanud. Helsingfors, 1866. One of the first and best collections of Esthonian tales, but without notes. I believe that several later editions have been published at Dorpat.

---- Ehstnische Märchen, aufgezeichnet von Friedrich Kreutzwald. Aus dem Ehstnischen übersetzt von F. Löwe, ehem. Bibliothekar a. d. Petersb. Akad. d. Wissenschaften. Nebst einem Vorwort von Anton Schiefner, und Anmerkungen von Reinhold Köhler und Anton Schiefner. Halle, 1869. Includes a very close translation of most of the longer tales in Kreutzwald's collection. The notes, too, are valuable.

KREUTZWALD, Fr., und NEUS, H. Mythische und Magische Lieder der Ehsten. St. Petersburg, 1854. In Esthonian and German.

KROHN, KAARLE. Die geographische Verbreitung Estnischer Lieder. Kuopio, 1892. This paper is noted in "Folk-Lore," IV. p. 19 (March, 1893).

LATHAM, R. Nationalities of Europe. 2 vols. London, 1863. Vol. i. includes translations of fourteen of the principal poems from Neus' Ehstnische Volkslieder.

LÖWE, F. See KREUTZWALD.

NEUS, H. Ehstnische Volkslieder. Urschrift und Uebersetzung. Reval, 1850-52. A collection of 119 poems in Esthonian and German, with notes.

OXENFORD, JOHN. The Esthonian Hercules. Macmillan's Magazine, vol. 30, pp. 263-272 (July 1874). An outline of the story of the Kalevipoeg, based on Israel's little book.

POPULAR POETRY of the Esthonians. Varieties of Literature from Foreign Literary Journals and Original MSS., now first published. London, 1795, pp. 22-44 (reprinted in "Folk-Lore Journal," iii. pp. 156-169, 1885). Contains twelve specimens of lyric poetry, undoubtedly based on some German publication. The anonymous compiler makes the strange mistake of regarding the Esthonians as "Sclavonians."

SCHIEFNER, A. Ueber die ehstnische Sage vom Kalewipoeg. Bulletin de l'Académie Imperiale des Sciences de St. Petersburg, ii. pp. 273-297 (1860). Contains an analysis of the first thirteen cantos of the Kalevipoeg, with reference to Finnish, Scandinavian, and Classical parallels.

SCHOTT. Ueber finnische und estnische Heldensagen, Monatsbericht d. k.k. Akademie der Wissenschaft zu Berlin, 1866, pp. 249-260.

I am indebted to Mr. Sydney Hartland for kindly calling my attention to one or two papers which I might otherwise have overlooked.

INDEX AND GLOSSARY

- Abercromby, Hon. J., specimens of Finnish charms, ii. 298 note.

- Adam and Eve, i. 252 note.

- Aennchen, Cinderella sometimes called in German, ii. 4.

- Äike, one of the names of the Thunder-God, i. xxviii., 24.

- Ämarik (Evening-Glow), ii. 30, 299.

- Ahti, in Esthonian, the God of the Waters; in Finnish, one of the names of the hero Lemminkainen, i. xxviii., 221; ii. 95 note.

- Ahto, Finnish name of the God of the Waters, i. xxviii.

- Aino, a heroine of the "Kalevala," who was drowned in a lake, i. 34 note; ii. 147 note.

- Air-Maiden, the daughter of the Thunder-God, i. xxviii., 4, 71.

- Alder-beetle, divination by, i. 19.

- Alev, ancestor of a race of heroes, probably a brother of Kalev, i. xxii., 2 note.

- Alevide or Alevipoeg, a hero of the race of Alev, the chief friend and companion of his cousin, the Kalevipoeg, i. xxii., 4, 5, 6.

- Alevide and water-demon, i. 64.

- Alevide, death of the, i. 138.

- Ali Shar and Zumurrud, a story of the "Thousand and One Nights," i. 187 note.

- Alutaga, a district north of Lake Peipus, i. 237.

- Angantyr, a famous Berserk in the Hervarar Saga, i. 60 note.

- Anna, widows named, ii. 145.

- Apes and Khaleefeh the fisherman, in the "Thousand and One Nights," ii. 270.

- Apples, golden, ii. 14.

- Argument of "Kalevipoeg," i. 2.

- Ariel's song, i. 21 note.

- Arju or Harju (German, Harrien), a province of Esthonia, i. xiv., 14 note.

- Arjuna, one of the heroes of the Indian Epic, the Maha-Bharata, ii. 23 note.

- Ark, ass entering, ii. 76 note.

- Armageddon, i. 135.

- Armi, name of dog, i. 25 note.

- Arthur, King, i. xxxii.

- Aschenputtel, German name for Cinderella, ii. 4.

- Ash-Katie (Tuhka-Triinu, Cinderella), ii. 4.

- Ass and Devil, ii. 76 note.

- Bagpipe, i. 304 note; ii. 150.

- Ballads and other short poems, i. xxiii.; ii. 287.

- Baltic, Bouquet from the, ii. 299.

- Baltic Provinces of Russia, i. xiii.

- Banyan-tree, i. 39 note.

- Barbarossa, i. xxxii.

- Baring-Gould. See Gould.

- Barnkeeper, courageous, ii. 195.

- Bast shoes, magic, ii. 25.

- Bast shoes, man with the, ii. 278.

- Bathhouse visited by devils, ii. 186

- Bathroom employed for accouchements, i. 21.

- Bath-whisks, i. 98; ii. 235

- Battles of the Kalevide, i. 119, 136, 137.

- Bear, i. 52, 97; ii. 279, 290.

- Beast-stories, ii. 274.

- Beauty and the Beast, ii. 43 note.

- Beer in Hades, i. xxxi., 173, 198.

- Beetle as coachman, ii. 5.

- Beetle and brooch, divination by, i. 19.

- Beggar, God disguised as, ii. 182.

- Bell, magic, i. 197.

- Bell of Sarvik, i. 121, 126.

- Beowulf, hero of an Anglo-Saxon poem of the same name, ii. 147 note.

- Berserk, a Viking mad with battle-frenzy (the nearest modern parallel is the Malay custom of running amok), i. 39 note, 60 note.

- Berserk, Angantyr the, i. 60 note.

- Berserk, Kalevipoeg a, i. 39 note.

- Bertram, Dr., part translator of the "Kalevipoeg," i. xix.; ii. 301.

- Bewitched horse, ii. 193.

- Bhima, one of the heroes of the Indian Epic, the Maha-Bharata. i. 25 note; ii. 23 note.

- Bibliography, ii. 299.

- Birch-bark maid, ii. 180.

- Birch-tree, crooked, ii. 189.

- Birch-twigs for bath-whisks, ii. 235.

- Birds, language of, i. 215, 223; ii. 239.

- Bitch, Devil's mother in form of, i. xxxi., 68.

- Black Gods, ii. 136.

- Black magic, stories of, ii. 148, 167, 188.

- Black pool, ii. 146.

- Blood, souls sold by, ii. 150, 175, 181, 245.

- Blood, spells to stay flow of, i. 136.

- Blood used in magical practices, i. 248; ii. 229.

- Blood-vessel of Wisdom, ii. 186.

- Bluebeard, ii. 1.

- Blue bird, i. xxviii.; ii. 292, 296.

- Blue spring, ii. 145.

- Blumberg on the "Kalevipoeg," ii. 299.

- Blumberg's account of Lake Endla, ii. 85 note.

- Boecler on Esthonian customs, beliefs, &c., ii. 299.

- Bouquet from the Baltic, ii. 299.

- Brandy offered by lovers, i. 10; ii. 89.

- Break-Iron, name of dog, ii. 6.

- Breslau edition of the "Thousand and One Nights," i. 72 note.

- Bridge-builder or wishing-rod, i. 91, 105, 108, 198.

- Bridge, Finnish, i. 4, 48; ii. 287.

- Brobdingnagians, Gulliver's remark respecting, i. 116 note.

- Brooch and beetle, divination by, i. 19.

- Brothers, friendly, i. 3, 49; ii. 23.

- Brothers, gifted, ii. 12.

- Brothers, parting of, i. 55.

- Brothers, unnatural, ii. 41, 70, 71, 267.

- Brothers of the Kalevipoeg, i. 18, 25, 51, 55.

- Brothers, two, and the Frost, ii. 71.

- "Brynhilda," poem by W. Herbert, i. 60.

- Bug, Devil changed into, ii. 181.

- Bugs, origin of, ii. 127, 181.

- Boys, orphan, i. 4, 85, 261.

- Bulookiya, story of, in the "Thousand and One Nights," ii. 236.

- Cat, Devil in form of black, ii. 192, 199, 202, 276.

- Cat, dog, and mouse, ii. 282.

- Cat, pet, ii. 43.

- Cave-dwellers, ii. 114.

- Chamisso's Alsatian legend, "Das Riesenspielzeug," the "Giant's Toy," or the "Giant's Daughter and the Peasant," i. 116 note.

- Chamois-hunter's inexhaustible cheese, i. 265 note.

- Charlemagne, i. xxxii.

- Charm against snake-bite, ii. 298.

- Charms to stanch blood, i. 136.

- Chase of Slieve Cullin, Irish legend, i. 71.

- Cholera, arrival of, in a Greek island, ii. 271 note.

- Christ, Väinämöinen quitting Finland on the coming of, ii. 60.

- Church stories, ii. 282.

- Church, Devil in, ii. 112.

- Church at Fellin, ii. 265.

- Church of the Holy Cross, ii. 265.

- Church of Lais, ii. 145.

- Church at Pühalepp, ii. 263.

- Church at Revel, ii. 262.

- Chuvash of Kasan call God Tora, i. 6 note.

- Cinderella, i. 273; ii. 4.

- Clever countrywoman, i. 186.

- Coach, Devil's, ii. 186.

- Cock-crowing, i. 250; ii. 40, 251, 291.

- Cock, red, euphemism for burning a house, i. 108, 234.

- Cock, witch riding on, ii. 140.

- Cockchafer, spinning, i. 19 note.

- Coiners of Leal, ii. 192.

- Coins, discovery of English, ii. 194.

- Cologne Cathedral, legend of, ii. 261 note.

- Compassionate shoemaker, ii. 182.

- Compassionate woodcutter, ii. 124.

- Contest of brothers, i. 55.

- Copper, man of, i. 3, 35.

- Courageous barn-keeper, ii. 195.

- Courland, Province of, i. xiii.; ii. 25.

- Cox, Marian Roalfe, "Cinderella, Three Hundred and Forty-five Variants of Cinderella, Catskin, and Cap o' Rushes, abstracted and tabulated, with a discussion of mediæval analogues and notes, with an introduction by Andrew Lang, M.A.," London, 1893, ii. 4.

- Crafty Hans, ii. 115, 211.

- Crayfish, i. 85, 139, 140, 190.

- Crayfish, powerful, ii. 48.

- Creation-myths of Finns, ii. 60.

- Cross, Church of Holy, ii. 285.

- Cross-dance, i. 14.

- Crow, slave-girl born from, i. 2, 10.

- Cruel stepmothers, i. 85 note, 276, 280; ii. 4, 46.

- Cuckoo, i. 82.

- Cudgel, magic, ii. 25, 74.

- Cup-bearer of Kalevide, i. 4, 66.

- Cup-bearer visits Põrgu, i. 66.

- Cup-bearer, disappearance of, i. 115.

- Dagö, Island of, i. xiii.; ii. 112, 222, 283.

- Damocles, sword of, ii. 8.

- Danish ballads, Prior's, i. 115 note.

- Daughters, Twelve, ii. 59, 87.

- Dawn, story of, ii. 30.

- Death-sorcerer, i. xxxi.

- Demon cookery, i. 4, 88.

- Despised younger son, ii. 40.

- Devil, names and attributes of, i. xxx.

- Devil, stories of, ii. 38, 78, 148.

- Devil, animals hostile to, ii. 76.

- Devil called Old Boy, i. xxx., 153.

- Devil creates the wolf, ii. 274.

- Devil in church, ii. 112.

- Devil provides horses for the Kalevipoeg, i. 142.

- Devil steals fish, ii. 155.

- Devil tries to destroy churches, ii. 263.

- Devil with the three golden hairs, ii. 71.

- Devil and Soldier, ii. 76.

- Devil's mother or grandmother, i. 58 note, 66, 99, 142 note, 165.

- Devil's Treasure, ii. 225.

- Devil's Visit, ii. 38, 301.

- Dido on Esthonian tales and the "Kalevipoeg," i. xxii., 133 note; ii. 299, 300.

- "Die gelehrte Ehstnische Gesellschaft," i. xvii.

- Divination by brooch and beetle, i. 19.

- Diving Jinn, ii. 96 note.

- Dog and cat, ii. 282.

- Dog and Devil, ii. 76.

- Dog-men, i. 5, 117.

- "Donica," poem by Southey, ii. 147 note.

- Donner on the "Kalevipoeg" and "Kalevala," ii. 300.

- Dragon-slayer, ii. 6.

- Dragons as saurians, ii. 7.

- Draupadi, the heroine of the Indian Epic, the Maha-Bharata, ii. 23 note.

- Drinking-bouts, i. 3, 45, 131.

- Dvergar (dwarfs), Old Norse name for the Gnomes, ii. 113.

- Dorpat, i. 56 note.

- Ducks with gold and silver plumage, i. xxx., 202.

- Dwarf and heroes, i. 115.

- Dwarf's christening, ii. 8.

- Dwarf's quarrel, ii. 25.

- Dwarfs, headless, ii. 213.

- Dwarfs stealing food, i. 121, 187, 207; ii. 26.

- Eagle of the North, i. 2, 8, 227, 257, 268, 271.

- East, magician of, ii. 239.

- Edda (Grandmother), name applied to the two principal collections of Scandinavian mythological and heroic poems and legends, the Poetical Edda, or the Edda of Sæmund, and the Prose Edda, or the Edda of Snore, i. 60 note, 91 note; ii. 29, 71 note.

- "Ed-Dimiryaht" (a king of the Jinn, and one of the two chief Wezeers of Solomon), poem by Kirby, ii. 236.

- Egg-born princess, i. 273.

- Egg, Linda born from, i. 2, 9.

- Egg, Suometar born from, i. 10 note.

- Egg, magic, ii. 234.

- Elemental spirits, ii. 96 note.

- Elements, stories of spirits of, ii. 60.

- Elsie, i. 240.

- Elves, Tieck's story of, i. 236.

- Emmu Lake and Virts Lake, ii. 144.

- Endel or Endla, son of Ilmarine, ii. 87.

- Endla, Lake, i. 88; ii. 85.

- "Encyclopædia Britannica," article on Esthonia in, ii. 300.

- Envious sisters, story of, in the "Thousand and One Nights," ii. 9.

- Epic of Esthonia, the "Kalevipoeg," i. 1.

- Epic of Finland, the "Kalevala," i. 1.

- Esau and Jacob, i. 19.

- Esquimaux, i. 117 note.

- Esthonia, article in "Encyclopædia Britannica," ii. 300.

- Esthonia, Epic of, the "Kalevipoeg," i. 1.

- Esthonia, hero of, the "Kalevipoeg," i. 1.

- Esthonia, language of, i. xv., xvi.

- Esthonia, province of, i. xiii.

- Esthonian ballads, &c., ii. 287.

- Esthonian dances, i. 14.

- Esthonian folk-tales, i. 145; ii. 1.

- Esthonian Hercules, ii. 302.

- Euseküll, Lake at, ii. 142.

- Fählmann, Dr., work of, i. xviii.

- Faithless fisherman, ii. 104.

- Familiar stories of Northern Europe, ii. 48.

- Famine personified, ii. 290.

- Fate of Linda, i. 24.

- "Faust," Goethe's, i. xxi., 214.

- Feasts, public, i. 3, 6, 45, 131, 187, 195.

- Feathers transformed to birds and warriors, i. 40.

- Fellin, a town in Livonia, ii. 111, 135.

- Fellin, church at, ii. 285.

- Fenland or Finland, ii. 135 note.

- "Festus," poem by Bailey, i. xxi.

- Fetishism in Esthonia and Finland, i. xxvi.; ii. 167, 274 note.

- Fight with the sorcerer's sons, i. 80.

- Finland, Epic of, the "Kalevala," i. 1.

- Finland, Gulf of, i. xiii.

- Finland, Kalevide's journey to, i. 3, 5, 32, 38, 112.

- Finland, names of, ii. 135 note.

- Finn, the Irish hero, i. xxxii., 71.

- Finnish Bridge, i. 4, 43; ii. 287.

- Finnish Literary Society's publications, i. xxii.

- Finnish magicians and sorcerers, i. 2, 3, 23, 26, 38, 41, 111, 220, 226, 260, 299; ii. 181, 260.

- Finnish sorcerer seeks the hand of Linda, i. 2, 23.

- Finnish sorcerer carries off Linda, i. 2, 26.

- Finnish sorcerer and the Kalevide, i. 3, 38.

- Finnish sorcerer slain by the Kalevide, i. 3, 41.

- Finnish stories, ii. 29, 41, 60.

- Finnish sword-smiths, i. 3, 42, 84.

- Finnish-Ugrian race, i. xv.

- Fire Island (Iceland), i. 5, 113, 114.

- Fish, Devil stealing, ii. 155.

- Fisherman, faithless, ii. 104.

- Fisherman and his Wife, ii. 148.

- Flies, Officious, ii. 285, 301.

- Flood, ii. 182 note.

- Floods, magic, i. 105, 107, 108.

- Flute, story of magic, ii. 43 note.

- Flute-player, Tiidu the, i. 303.

- "Folk-lore," organ of the English Folk-lore Society, ii. 298 note.

- Folk-tales in prose, Esthonian, i. xxii., 145; ii. 1.

- Foot, stamping with, to open hidden door or to lay a ghost, i. 110, 124, 158; ii. 190, 193.

- Forests in fairy tales, i. 211.

- Foundling, i. 321; ii. 112.

- Four gifts of the water-sprite, ii. 98.

- Freemasons, ii. 236.

- Free-shooters, ii. 191.

- Frog, Northern, ii. 237.

- Frost, two brothers and the, ii. 71.

- Galland's "Thousand and One Nights," ii. 9.

- Gallows dwarfs, ii. 211.

- Ganander, a writer on Finnish mythology in the last century, ii. 296.

- Garm, the dog which guards Helheim, in the Scandinavian mythology, i. 261.

- Geese with gold and silver feathers, i. xxx., 202.

- German Knights of the Sword, i. xiv., 194.

- Germans in Esthonia, i. xv., 246, 248, 284.

- Giallar Horn, the horn of Heimdall in the Scandinavian mythology, which he is to blow to summon the gods to battle at Ragnarök, i. 136 note.

- "Giant's Daughter," and poem by Chamisso, i. 115, 116 note.

- Gifted brothers, ii. 22.

- Gifted servants, ii. 24.

- Gifts of water-sprite, ii. 98.

- Glass mountain, ii. 40.

- Gnomes, ii. 113.

- God disguised as beggar, ii. 182.

- God, name of, engraved on Solomon's seal, ii. 236.

- God, names of, i. xxvii.

- God-daughter of the Rock-maidens, i. 321.

- Gods, Esthonian and Finnish, i. xxvii.

- Gods, stories of the, ii. 60.

- Gods, white and black, ii. 136, 137.

- "Goethe," poem by Kenealy, i. xx.

- Goethe's "Faust," i. xxi., 214.

- Gold king, i. 52.

- Gold mountain, i. 19.

- Gold shoes of Tuhka Triinu, ii. 6.

- Golden, an epithet of endearment, i. 92.

- Golden apples, ii. 14.

- Golden land, i. 152.

- Gold snakes, ii. 224.

- Gold-spinners, i. 208.

- Goldsmith's "Goody Two-Shoes," i. 249 note.

- Gomme, Alice Bertha, "The Traditional Games of England, Scotland, and Ireland," vol. i. 1894, i. 91 note.

- Good deed rewarded, ii, 128.

- "Goody Two-Shoes," i. 249 note.

- Goose-Tony, ii. 2.

- Gottland, island of, identified with Kungla, i. 15 note.

- Gould, S. Baring, on the "Kalevipoeg," i. 112 note, 117 note; ii. 300.

- Grass-mother, i. xxix., 13 note.

- Grateful prince, i. 152.

- Grave of Kalev, i. 3, 21, 30, 54, 134.

- Grave, visits to father's, ii. 41.

- Greenland, i. 117 note.

- Grey women in "Faust," i. 214 note.

- Grimm's "Kinder und Hausmärchen," ii. 48, 71.

- Grosse's German version of the "Kalevipoeg," i. xix.; ii. 300.

- Grôtta-Söngr, the Mill-Song, one of the poems in the Edda of Sæmund, ii. 71 note.

- Gulliver's remark respecting the Brobdingnagians, i. 115.

- Hades (Põrgu), i. xxxi.

- Hades, Kalevide's first journey to, i. 87.

- Hair, beliefs connected with, ii. 19.

- Hand grasped by magician or giant, i. 176; ii. 22, 189.

- Hans, crafty, ii. 115, 211.

- Harju or Arju, province of Esthonia, i. xiv., 14 note.

- Harrien, German name of province of Harju, i. 14.

- Hasan of El Basrah, story in the "Thousand and One Nights," ii. 25.

- Hasib, story in the "Thousand and One Nights," ii. 234 note.

- Hat of nail-parings, i. 91, 103; ii. 25.

- Hat, soldier's, ii. 130.

- Haycock, wonderful, ii. 133.

- Headless dwarfs, ii. 213.

- Heath legends, ii. 111, 132.

- Hedgehog, Kalevide's meeting with, i. 4, 81.

- Heidelberg, Wolfsbrunnen, near, ii. 86 note.

- Heimdall, horn of, in Scandinavian mythology, i. 126 note.

- Helena the Fair, Princess, Russian story, ii. 41 note.

- "Helga," poem by W. Herbert, i. 60.

- Helheim, the Scandinavian Hades, i. 261 note.

- Hell (Põrgu), i. xxxi.

- Hell-hounds, i. 261; ii. 192.

- Hell-Maiden, ii. 242.

- Hemlock used to poison witch, i. 233.

- Hen, Salme born from, i. 2, 9.

- Heracles and Hylas, i. 115 note.

- Herald, voyage of, i. 139 note.

- Herald of War, i. 63; ii. 287.

- Herbert, William, "Helga, a poem in eight cantos," London, 1815, i. 60 note.

- Hercules of Esthonia, ii. 302.

- Herd-boy, royal, i. 279.

- Herd-boy, sinking in heath, ii. 133.

- Herd-boys, i. 84.

- Hero of Esthonia, the Kalevipoeg, i. 1.

- Heroes and dwarf, i. 115.

- Heroes and water-demon, i. 64.

- Heroes carried by eagles, i. 2, 8.

- Heroes, last feast of, i. 129.

- Heywood, Thomas, "Hierarchies of the Blessed Angels," London, 1635, ii. 147 note.

- Hialmar, hero of the Hervarar Saga, i. 60 note.

- "Hiawatha," poem by Longfellow, i. xx., 81 note.

- Hidden treasures, i. 135; ii. 194.

- Holger or Olger, Danish hero expected to return, i. xxxii.

- Holy Cross, Church of, ii. 285.

- Hornet and spider, ii. 284.

- Horse, bewitched, ii. 193.

- Horse of Kalevide, i. 3, 58, 128, 130.

- Horse of the tempest, i. 15.

- Horses devoted to the Devil, ii. 181, 187.

- Horses, white, i. 59, 142, 260.

- House-spirit, i. xxxi. 207; ii. 167.

- How the sea became salt, ii. 70.

- How seven tailors went to war in Turkey, i. xxiii.

- Hunter's lost luck, ii. 191.

- Hurt, Pastor, collection of Esthonian folk-lore, i. xxiv.; ii. 301, 302.

- Hylas and Heracles, i. 115 note.

- Iblees (Satan), entering ark with ass, ii. 76 note.

- Iceland (Fire Island), i. 114 note.

- Idiot's luck, ii. 14.

- Iliad, origin of, i. xi.

- Ilma, Lake, i. 87, 110.

- Ilmarine or Ilmarinen, the Vulcan of Esthonia and Finland, i. xxi., xxx., 4, 83; ii. 120, 159.

- Ilmarine, wife of, i. 291 note.

- Ilmatar, the Daughter of the Air, the mother of Väinämöinen, and the creatrix of the world in the first Runo of the "Kalevala," where she apparently represents the Spirit of God floating on the surface of the waters, i. 71 note; ii. 60.

- Inexhaustible wallets, &c., i. 265.

- Ingoldsby Legends, ii. 159.

- Insatiable wife, ii. 48.

- Invasions, i. 129, 132.

- Irish lakes, water-nymphs in, ii. 147 note.

- Irmi, name of dog, i. 25 note.

- Iru, Mount, i. 27, 51.

- Island of Dagö, i. xiii.; ii. 222, 283.

- Island of Fire (Iceland), i. 5, 114.

- Island of Œsel, i. xiii.

- Island Maiden, i. 3, 32, 50.

- Israel's work on the "Kalevipoeg," i. xix.; ii. 300.

- Jacob and Esau, i. 18 note.

- Jacobs on "junior right," i. 18 note.

- Jalopeura, Finnish name for lion and lynx, i. 89 note.

- Jamasp, story of, in the "Thousand and One Nights," ii. 234 note.

- Jann = Jinn, i. 72 note.

- Jannsen, Harry, "Esthonian Tales," i. xxii.; ii. 300.

- Järva (the Lake District), province of Esthonia, i. xiv.

- Jephthah, i. 152 note.

- Jerwen, German name of province of Järva, i. xiv.

- Jews, Passover of, i. 265 note.

- Jews, persecution of, i. 155.

- Jinn of Arabia, ii. 96 note.

- Jinn, oblique eyes of, i. 72 note.

- Jones, W.H., and Kropf, L.L., "The Folk-Tales of the Magyars," London, 1889, ii. 30 note.

- Joodar, story in the "Thousand and One Nights," i. 199 note, 265 note; ii. 229.

- Joyce, P.W., "Old Celtic Romances," 2nd edition, London, 1894, i. 71.

- Jullanar of the Sea, story in the "Thousand and One Nights," ii. 96 note.

- Jumal or Jumala, name of God, i. xxiii., 8.

- Junior right, i. 18 note.

- Jutta, foster-daughter of Vanemuine, and Queen of the Birds, i. xxviii., 85.

- Jutta, priestess of Hertha, ii. 86 note.

- Käpä, a brook flowing into Lake Peipus, in which the Kalevide's sword was sunk, i. 4, 6, 75, 140.

- Kalev, Kallev, or Kaleva, a mythical giant-king of Esthonia, the father of the Kalevipoeg, i. 1.

- Kalev, arrival in Esthonia, i. 2, 8.

- Kalev, wooing of Linda, i. 16.

- Kalev, marriage of, i. 2, 16, 17.

- Kalev, children of, i. 2, 18, 22.

- Kalev, death of, i. 2, 18.

- Kalev, burial of, i. 2, 21.

- Kalev, visits to grave of, i. 2, 21, 30, 54, 134.

- Kalevala, the country of Kaleva, i. 1.

- Kalevala, name chosen by Lönnrot for the great Finnish Epic, first issued by the Finnish Literary Society in thirty-two Runos or Cantos in 1835, and subsequently enlarged and recast, and published in 1849 in fifty Runos, since when it has been reprinted several times, the best edition of the text being that issued by the above-mentioned Society in 1887. More or less complete translations have appeared in English, French, German, Swedish, Magyar, and Russian, besides specimens in Danish and Italian. Of these versions, the most elegant appear to me to be the abridged Swedish translations of Herzberg, in prose and verse. The recent German translation of Paul is most esteemed in Finland; though it was that of Schiefner, published in 1852, which inspired Longfellow to write his "Hiawatha." The "Kalevala" commences with creation-myths, and the birth of the patriarch-minstrel and culture-hero Väinämöinen; proceeds with Väinämöinen's unsuccessful wooing of the Lapp girl Aino; and the rest of the poem is mainly occupied with the negotiations and wars of the three heroes, Väinämöinen, Ilmarinen, and Lemminkainen, with Louhi, the witch-queen of Lapland. The adventures of Kullervo, the morose and wicked slave, who corresponds to the Kalevipoeg in so many particulars, that he was certainly originally the same character, form a long episode, extending from Runos 31-35 inclusive. The last Runo contains a strange confused story of the Nativity, and ends with the consequent departure of Väinämöinen from Finland. Many episodes and parallels of the "Kalevala" reappear in the "Kalevipoeg," i. xi., xviii., xxi., xxx., 1, 7, 8, 10, 33 note, 34 note, 35 note, 39 note, 40 note, 71 note, 85 note, 88 note, 93 note, 291 note; ii. 81, 147 note, 149, 154, 160 note, 160.

- Kalevide, a hero of the race of Kalev, the usual title of the Kalevipoeg, i. xviii., 1.

- Kalevide, birth of, i. 2, 22.

- Kalevide, childhood of, i. 2, 22.

- Kalevide, hunting of, i. 2, 25.

- Kalevide swims to Finland, i. 3, 32.

- Kalevide, meeting with the Island Maiden, i. 3, 32.

- Kalevide and Finnish sorcerer, i. 3, 38.

- Kalevide and sword-smiths, i. 3, 42.

- Kalevide, return of, i. 3, 49.

- Kalevide visits his father's grave, i. 3, 21, 30, 54, 134.

- Kalevide ploughing, i. 3, 58.

- Kalevide wades through Lake Peipus, i. 4, 72, 122, 142.

- Kalevide, journeys to Põrgu, i. 5, 87, 124, 142.

- Kalevide, voyage of, i. 5, 110.

- Kalevide, death of, i. 6, 141.

- Kalevide, a Berserk, i. 39 note.

- Kalevipoeg, the son of Kalev, a mythical giant-hero and king of Esthonia, whose adventures are related in the poem of the same name. See Kalevide.

- "Kalevipoeg," the national Epic of Esthonia, i. xviii., 1.

- "Kalevipoeg," origin of poem, i. xviii.

- "Kalevipoeg," bibliography, ii. 299.

- "Kalevipoeg," editions of, ii. 301.

- "Kalevipoeg," tales illustrative of, i. 147.

- "Kanteletar," the "Daughter of the Harp," the name applied to the great collection of Finnish songs and ballads compiled by Lönnrot, and published by the Finnish Literary Society, i. 10 note, 20.

- Karkus, name of a mythical king, ii. 136.

- Katrina finds egg which produces Suometar, i. 10.

- Katrina, name of Cinderella, ii. 4.

- Keightley, Thomas, "The Fairy Mythology, illustrative of the Romance and Superstition of various Countries," new edition, London (Bohn), 1860, ii. 282 note.

- Kenealy, Edward Vaughan, "Goethe, a New Pantomime," London, 1850, i. xx.

- Kenealy, "A New Pantomime," London, 1863, i. xx.

- Kenealy, "Poems and Translations," London, 1864, i. 76.

- Kertell, treasure at, ii. 224.

- Khaleefeh the fisherman, story of, in the "Thousand and One Nights," ii. 270.

- Kidd the Pirate, ii. 195.

- Kiisike (Pussy), a fairy child, i. 245.

- Kikerpärä, swamp of, i. 64.

- King of Esthonia, Kalev becomes, i. 2, 9.

- King, Kalevide chosen, i. 3, 58.

- King Karkus, ii. 136.

- King of the Misty Hill, i. 259.

- King's Wood, i. 27.

- Kirby, W.F., "Ed-Dimiryaht, an Oriental Romance, and other Poems," London, 1867, ii. 236.

- Kirby and Kaarle Krohn on Pastor Hurt's collections of Esthonian folk-lore, i. xxiv.; ii. 301, 302.

- Knapsack, magic, ii. 72.

- Knights of the Sword, i. xiv., 134.

- Köhler, R., notes on Kreutzwald's Tales, ii. 301.

- Kõu, one of the names of the Thunder-God, i. xxviii.; ii. 158.

- Kõver or Kõwer, Crooked, ii. 131 note.

- Koit (Dawn) and Ämarik (Evening Glow), ii. 30, 299.

- Koiva, River, i. 139.

- Kon, a frog or toad, ii. 237 note.

- Korküll, Lake, ii. 135.

- Kratt, one of the names of the house-spirit, i. xxxi.; ii. 167, 169.

- Kreutzwald, Dr., and his works, i. xix., xxii., xxiii., 39 note; ii. 301.

- Kristina, Cinderella called in Finnish, ii. 4 note.

- Krohn, Kaarle, on Pastor Hurt's Esthonian Folk-lore collections, i. xxiv.; ii. 301, 302.

- Krohn, on distribution of Esthonian legends, i. xxv., 301.

- Kullervo, a hero of the "Kalevala," who, though the slave of Ilmarinen, corresponds to the Kalevipoeg; he ultimately commits suicide by falling on his own sword, i. xxi., 1, 8 note, 22 note, 33 note, 42 note, 85 note, 291 note; ii. 160 note.

- Kungla, a country of fabulous wealth, possibly the island of Gottland, i. 15, 28, 182, 187, 304.

- Kurat, the Evil One, one of the names of the Devil, i. xxx.

- Kuri vaim, evil spirit, ii. 199.

- Kylliki, a heroine of the "Kalevala," who refused the hand of the Sun and Moon, but was afterwards carried off by Lemminkainen, i. 10 note.

- Lääne, the West Country, a province of Esthonia, i. xiv., 8; ii. 49.

- Lady-bird, i. 19 note.

- Lady of the Waters, ii. 95.

- Lais, church of, ii. 145.

- Lake-dwellers, ii. 98.

- Lake legends, ii. 135.

- Lake Emmu, ii. 144.

- Lake Endla, i. 88; ii. 85.

- Lake at Euseküll, ii. 142.

- Lake Korküll or Oiso, ii. 135.

- Lake Peipus, i. xiv., 4, 72, 122, 142; ii. 136.

- Lake Virts, i. xiv.; ii. 144.

- Lalli, a port near Lindanisa, i. 118.

- Land of Ten Thousand Lakes (Finland), ii. 135.

- Lane's "Thousand and One Nights," ii. 76 note.

- Lapland, Louhi, witch-queen of, in the "Kalevala," ii. 149.

- Lapland, Kalevide's voyage to, i. 5, 112.

- Lapland stories, i. xvi.; ii. 29, 38.

- Last feast of the heroes, i. 129, 131.

- Latham, R.G., "Nationalities of Europe," 2 vols, London, 1863, i. xxiii., xxvii., 9 note, 33; ii. 38 note, 112 note, 302.

- Lauma, Lithuanian Nightmare, ii. 112 note.

- Leal, coiners of, ii. 192.

- Lemminkainen, one of the heroes of the "Kalevala," i. xxix., 34 note, 40 note.

- Lennuk, the Flyer, the Kalevide's ship, i. 5, 112.

- Letts, demons compared to, i. 67, 69.

- Letts, war with, i. 137.

- "Light Princess," story by George Macdonald, i. 211 note.

- Lijon, festival of, ii. 33.

- Lind or Lindu, a bird, i. 10.

- Linda, the wife of Kalev and the mother of the Kalevipoeg, born from an egg, i. xxviii., 2, 10; ii. 85 note.

- Linda, marriage of, i. 2, 16, 17.

- Linda, mourning of, i. 2, 20.

- Linda, children of, i. 2, 18, 22.

- Linda, carried off by Finnish sorcerer, i. 2, 26.

- Linda, transformed to a rock, i. 2, 27.

- Linda, fate of, i. 24.

- Linda, shade of, in Põrgu, i. 127, 129.

- Lindanisa, "Linda's Bosom," the Kalevide's capital, now called Tallin, Revel, or Reval, i. 6, 118, 119, 131.

- Lindu, the daughter of Uko, the queen of the birds, i. xxviii., 9 note, 10 note, 147.

- Lion, Kalevide compared to, i. 89.

- Lithuanian tales, ii. 112 note, 182 note, 224.

- Lithuanian Thunder-God. See Perkunas.

- Little Red Riding Hood, ii. 39, 276.

- Livonia, province of, i. xiii.

- Longfellow's "Hiawatha," i. xx., 81 note.

- Loss of the Kalevide's sword, i. 72.

- Lots cast for princess, ii. 23.

- Louhi, witch-queen of Lapland, in the "Kalevala" (may not this name, though feminine, be connected with Loki?), ii. 149, 154.

- Löwe's translation of Kreutzwald's Tales, i. xxii.; ii. 301.

- Lucky egg, i. 308.

- Lucky rouble, i. 25 note; ii. 6.

- Maasika (Strawberry), i. 321.

- "Mabinogion," old Welsh romances, translated by Lady Guest, ii. 272 note.

- Macdonald, George, story of the Light Princess, i. 211.

- Macgillivray's adventure in the Solomon Islands, i. 139.

- Maelström, i. 114 note.

- Magic cudgel, ii. 25, 74.

- Magic egg, ii. 234.

- Magic flute, ii. 43 note.

- Magic hat, i. 91, 103; ii. 25.

- Magic knapsack, i. 265; ii. 72.

- Magic reel, i. 177.

- Magic saddlebags, i. 265, note.

- Magic shoes, ii. 25.

- Magic, skill of Lapps, Finns, and Esthonians in, i. 20 note.

- Magic sword, i. 198.

- Magician in the pocket, i. 321.

- Magician's heirs, ii. 24.

- Magpie speaking, ii. 4.

- Magyar Folk-tales, ii. 30 note.

- Maha-Bharata, Indian Epic, i. 25 note; ii. 25, 234 note.

- Maiden of Island, i. 3, 32.

- Maiden at the Vaskjala Bridge, ii. 34.

- Maiden's Wood, i. 27.

- Maidens who bathed in the moonlight, ii. 233.

- Maidens in Sarvik's palace, i. 5, 90.

- Maidens spinning, i. 5, 90, 209.

- Mail-clad warriors, i. 134.

- Man in the moon, ii. 29, 164.

- Man with the bast shoes, ii. 278.

- Mana, God of Death, i. 143; ii. 17.

- Mana tark = necromancer, ii. 223 note.

- Manx dog, ii. 192 note.

- Mare, white, i. xxvi., 99, 142.

- Martin and his dead master, i. xxxii.; ii. 188.

- Marya, Cinderella called, in Slavonic tales, ii. 4 note.

- Meadow Queen, or Grass-Mother (Muru eit), the goddess of the meadows and of the home-field, i. xxix., 11, 188, 235, 259.

- Megissogwon, a magician slain by Hiawatha, i. 81 note.

- Melusina, ii. 48.

- Mermaid, ii. 49.

- Mermaid and Lord of Pahlen, ii. 106.

- Michael Scot, ii. 172 note.

- Michel the Beggar, ii. 168.

- Milk-cans cleaned with pebbles, ii. 89.

- Milky Way, i. 9 note, 147.

- Misty Hill, King of the, i. 259.

- Moon, man in, ii. 29, 164.

- Moon-painter, ii. 29, 159.

- Moon seeking the hand of maidens, i. 10, 11, 148.

- Moon, sons and daughters of, ii. 29.

- Moon stolen by sorcerers, i. 20 note; ii. 148, 154 note, 160 note.

- Moon-stories, ii. 29, 159.

- Moon, woman in, ii. 29, 37.

- Moon-dwellers, i. 186.

- Morality of Esthonian folk-tales, i. 155.

- Moth, sorcerer in form of, ii. 16.

- Mother of the Grass. See Meadow Queen.

- Mother of the Waters, i. xxix.

- Mother of the Wind, i. xxix., 218; ii. 106.

- Mouse speaking, i. 125; ii. 186.

- Mouse and cat, ii. 282.

- Mundane egg, i. 8 note.

- Muru eit = Grass-Mother. See Meadow Queen.

- Mussel-shells as boats, i. 202.

- Mustapall, i. 64.

- Mustukene (Blackie), name of dog, i. 25 note.

- Mythology, Esthonian, i. xxvi.

- Naglfar, nail-ship in Scandinavian Mythology, i. 91 note.

- Näki neitsi, mermaid, ii. 49.

- Nail-parings, hat of, i. 91, 103; ii. 25.

- Nakula, one of the heroes of the Indian Epic, the Maha-Bharata, ii. 23 note.

- Name, calling by, an omen of death, ii. 262.

- Narova, river flowing from Lake Peipus to Narva, ii. 141.

- Narva, a port-town on the east frontier of Esthonia, i. 304.

- "Nationalities of Europe." See Latham.

- Nativity, travesty of, in "Kalevala," i. xxvii.

- Nature-worship among Esthonians and Finns, i. xxvii.

- Necromancers, i. xxx., 20; ii. 233 note.

- Neus, works of, i. xxiii., 9 note, 33, 39 note; ii. 302.

- Nicholas, story of Silly, ii. 71 note.

- Nicodemus, i. 146, 192, 200.

- Nightmare, Lauma, or Lithuanian, ii. 112 note.

- Noah and the Ark, ii. 76 note.

- Nocturnal church-goers, ii. 226.

- Noor Ed-Deen and Shems Ed-Deen, story of, in the "Thousand and One Nights," i. 86 note.

- North Cape, i. 112 note.

- Northern Frog, ii. 237.

- Northern Lights, spirits of, i. xxxi., 5, 111, 117, 149; ii. 107.

- Nose-tree, i. 203, 306.

- Nuckö, Plague in island of, ii. 272.

- Oak sacred to Taara, i. xxvii.

- Oak forest of Taara, i. 8, 56.

- Oak-tree, great, i. xxvii., 3, 34, 39, 47, 111.

- Odyssey, origin of, i. xi.

- Œsel, Island of, i. xiii.

- Officious flies, ii. 285, 300.

- Oiso, district and lake of, ii. 135, 142.

- Olaf the architect, i. 282.

- Olaf, St., and the giant Wind-and-Weather, ii. 282 note.

- Old Boy (Vana pois), usual Esthonian euphemism for the Devil, i. xxx., 153; ii. 10, 132, 144, 151, 192.

- Old Father (Vana isa), frequent epithet for God in Esthonian, i. xxvii., xxx.; ii. 144, 150 note.

- "Old Harp" (Vana kannel), Pastor Hurt's collection of Esthonian songs and ballads, i. xxiv.

- Old Hornie (Vana Sarvik), one of the names of the Devil, i. xxxi., 89 note; ii. 195.

- Olev the master-builder, possibly a brother of Kalev, i. xxii., 2, 108, 111, 118, 119, 139; ii. 282 note.

- Olevide, a hero of the race of Olev; the term is often applied to his son, the Olevipoeg, the companion, and perhaps the cousin, of the Kalevide. The Olevide is, however, frequently called by his father's name, Olev, i. xxii., 6, 108.

- Olevide meets the Kalevide, i. 108.

- Olevide builds ships, i. 111.

- Olevide builds Lindanisa, i. 119.

- Olevide appointed successor to the throne, i. 139.

- Olger or Holger, a famous Danish hero, one of Charlemagne's Paladins (Ogier le Danois), who is expected to return, i. xxxii.

- Oriental tales, ii. 233.

- Origin of bugs, ii. 127, 181.

- Origin of the swallow, ii. 283.

- Origin of the wolf, ii. 274.

- Orphan and foundling stories, i. 84, 236.

- Orphan-boy and the Hell-hounds, i. 261.

- Orphan-boys, i. 4, 85, 261.

- Orphan's hand-mill, i. 260.

- Orphan's Wood, i. 27.

- Orpheus, ii. 60.

- Othin, i. 261 note.

- Ox, great, i. xxvi., 88, 130.

- Ox of Videvik, ii. 30.

- Ox, strange tale of an, ii. 24.

- Oxenford, John, on the "Kalevipoeg," ii. 302.

- Oxen of Ukraine, i. 270.

- Pärtel = Bartholomew, i. 310.

- Pahlen, Lord of, and mermaid, ii. 106.

- Palace of Sarvik, i. 4, 5, 94, 127.

- Palmerin, a legendary Emperor of Constantinople, whose adventures and those of his family are contained in a series of three romances of chivalry, the last and most celebrated of which relates to his grandson and namesake, Palmerin of England, i. xxxii.

- Pandavas, five princes, the reputed sons of Pandu, the heroes of the Indian Epic, the Maha-Bharata; their names were Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva, ii. 23 note.

- Parika Heath, ii. 111.

- Paristaja, one of the names of the Thunder-God (? = Sanscrit, Parjanya), i. xxviii.

- Parting of brothers, i. 55.

- Passover, Jews', i. 265 note.

- Pastor Hurt's collections of Esthonian Folk-lore, i. xxiv.; ii. 301.

- Peacock and Peahen, story in the "Thousand and One Nights," ii. 76 note.

- Peas given to the watchers of the dead, i. 157, 256.

- Peipa the witch, ii. 137.

- Peipus or Peipse, Lake, i. xiv., 4, 6, 44, 71, 72, 237; ii. 98.

- Perkunas, Lithuanian and Lettish Thunder-God (the Slavonians called him Perun; the Finnish word Piru (Devil) may be connected with this), i. xxviii., 24 note.

- Perm, identified with Kungla, i. 15 note.

- Pernau, ii. 283.

- Peter, i. 25 note; ii. 6.

- Peter, St., disguised as beggar, ii. 182 note.

- Pihgast, Pleskau, or Pskov, lake, district, and town of, i. xiv.

- Piirisilla, the sorcerer, ii. 19.

- Piker, one of the names of the Thunder-God, i. xxviii.

- Pikker, one of the names of the Thunder-God, i. xxviii., 24, 26; ii. 155.

- Pikne, one of the names of the Thunder-God, i. xxviii., 24; ii. 28.

- Pikne's trumpet, ii. 149 note.

- Plague legends, ii. 271, 291.

- Plantain-leaf as boat, i. 265.

- Plate, gold and silver, in Põrgu, i. xxx., 66, 93, 95, 203.

- Pleskau, Pihgast, or Pskov, district, lake, and town of, i. xiv., 73, 173.

- Pliha, River, ii. 142.

- Poestion, J. C, "Lapplandishe Märchen, Volksagen, Rathsel und Sprichwörter. Nach lappländischen, norwegischen, und schwedischen Quellen. Mit Beiträgen von Felix Liebrecht," Vienna, 1886, ii. 38.

- Pohjola, the North Country, Finnish name for Lapland, i. 8 note, 40 note.

- Poles, invasion of, i. 132, 137; ii. 142.

- Polyphemus, ii. 38, 159.

- Poor brother and the rich one, ii. 267.

- Popular Poetry of Esthonians, ii. 302.

- Põrgu, Hell or Hades, i xxxi., 4, 5, 6, 66, 110, 124, 142, 164; ii. 154.

- Põrgu neitsi, the Hell-Maiden, ii. 242.

- Pouka, the Irish, i. xxxi.

- Poverty, personified, ii. 269.

- Powerful crayfish and the insatiable wife, ii. 48.

- Prince Ahmed, story of, in the "Thousand and One Nights," i. 246 note.

- Prince, Grateful, i. 152.

- Prince who rescued his brothers, ii. 10.

- Princess, Egg-born, i. 273.

- Princess Helena the Fair, Russian story of, ii. 41 note.

- Princess, lots cast for, ii. 23.

- Princess Rannapuura, ii. 37.

- Princess who slept for seven years, ii. 44.

- Prince, L.C. Alexander, "Ancient Danish Ballads, translated from the originals," 3 vols., London, 1860, i. 115 note.

- Pskov, Pihgast, or Pleskau, district, lake, and town of, i. xiv.

- Puck, i. xxxi.

- Pühalepp, church at, ii. 283.

- Puuk, one of the names of the house-spirit, i. xxxi.

- Puuläne ja Tohtläne (wooden man and birch-bark maid), ii. 181.

- Ragnarök, the Twilight of the Gods, the end of the world in the Scandinavian mythology, when the evil powers will break loose, and fight with the gods, to the mutual destruction of most of the combatants, after which the earth will be destroyed by fire and water and regenerated, i. 90 note, 108 note, 261 note.

- Ralston, W.R.S., "Russian Folk-Tales," London, 1873, ii. 41 note.

- Rannapungern, estate of, ii. 142.

- Rannapuura, Princess, ii. 137.

- Rat, Devil transformed into, ii. 181.

- Raven speaking, i. 110, 215.

- Rebuliina, Princess, i. 275.

- Red cock, symbolic of fire, i. 108, 234.

- Red Riding-Hood, ii. 38, 276.

- Reel, magic, i. 177.

- Reindeer, swift, ii. 21.

- Reinthal's translation of the "Kalevipoeg," i. xix., 301.

- Return of the Kalevide, i. 49.

- Revel, Reval, or Tallin, Cathedral of, i. 21.

- Revel, church at, ii. 282.

- Revel, town of, ii. 104.

- "Revue des Traditions Populaires," ii. 133 note, 299, 300.

- Rich brother and the poor one, ii. 267.

- Riddles, i. 115.

- "Riesenspielzeug," the "Giant's Toy," poem by Chamisso, i. 116 note.

- Riga, Gulf of, i. xiii.

- Ring of dwarf, i. 194.

- Ringen, castle and church at, ii. 225.

- River Koiva, i. 139.

- River Narova, ii. 142.

- River Pliha, ii. 142.

- River Vöhandu, i. 137.

- Rock-Maidens, god-daughter of the, i. 321.

- Rogö, arrival of Plague in island of, ii. 271.

- Roland, horn of, i. 136 note.

- Rose-bush, maiden transformed to, i. 181, 302.

- Rosicrucians, ii. 96 note.

- Rõugutaja, an Esthonian god, i. xxviii., xxix., 22.

- Rõugutaja's Daughter, ii. 45.

- Rowan-tree, i. 228; ii. 4.

- Rumours of War, i. 61.

- Run-for-food (name of dog), ii. 6.

- Russian tales, ii. 41 note.

- Saad Järv, a lake north of Dorpat, i. 56.

- Saari, a place mentioned in the "Kalevala," i. 10 note.

- Sack, Devil pounded in, ii. 15.

- Sahadeva, one of the heroes of the Indian Epic, the Maha-Bharata, ii. 23 note.

- St. George's Dogs (wolves), ii. 277.

- St. Olaf and the giant Wind-and-Weather, ii. 282 note.

- St. Peter disguised as beggar, ii. 182 note.

- St. Petersburg, Government of, i. xiii.

- Salme, a maiden sprung from a hen, who married the Youth of the Stars, i. 2, 7.

- Sampo, a magic mill constructed by Ilmarinen in the "Kalevala," ii. 71 note, 154 note.

- Sand Mountain, i. 228.

- Sarvik, the Prince of Põrgu (Hades), usually called Vana Sarvik or Old Hornie, i. xxx., 5, 89, 97, 126, 142.

- Sarvik, palace of, i. 94, 127.

- Saurians as dragons, ii. 7.

- Saxon, term for everything above the common in Esthonia, i. 146.

- Schaibar in the "Thousand and One Nights," i. 246 note.

- Schiefner on the "Kalevipoeg," and Esthonian tales, ii. 301, 302.

- Schoolboy sold to Devil, ii. 146.

- Schott on the "Kalevipoeg," ii. 302.

- Seaforth, hag seen by Lord, ii. 272 note.

- Seal of Solomon, ii. 236.

- Serpents, king of, i. 321; ii. 233.

- Servants, gifted, ii. 24.

- Shoemaker, compassionate, ii. 182.

- Shoes, magic, ii. 25.

- Shoes, man with the bast, ii. 278.

- Shooting feats, ii. 23, 191.

- Silly Nicholas, story of, ii. 71 note.

- Sisters, Three, ii. 43.

- Siuru, a mythical blue bird, the daughter of Taara, i. xxviii., 10 note, 96, 131; ii. 292.

- Slave-girl born from a crow, i. 2, 10.

- Sleep of the Kalevide, i. 4, 39, 61, 74, 82, 131.

- Sleepy Tony, ii. 50.

- Slyboots, i. 187.

- Smiths, Finnish, i. 42.

- Smith's son, murder of, i. 46, 84.

- Smithy of Ilmarine, i. xxx., 4, 83.

- Smithy, underground, ii. 83, 116.

- Snake animating a clay image, i. 247

- Snake, maiden transformed to white, i. 312.

- Snake-bite, charm against, ii. 298.

- Snakes, golden, ii. 224.

- Snow-white, the Glass Mountain, and the Despised Youngest Son, ii. 40.

- Sohni, name of the Kalevipoeg, i. 18.

- Soldier and the Devil, ii. 76.

- Soldier's hat, ii. 130.

- Solomon, Seal of, ii. 236.

- Solomon Islands, Macgillivray's adventure in, i. 139 note.

- Son, of the Thunder-God, ii. 149.

- Song-God's departure, ii. 81.

- "Song of Vala," a poem by W. Herbert, appended to his "Helga," an abridged paraphrase of the "Völuspa," one of the poems in the Edda of Sæmund, i. 60 note.

- Soothsayers, i. xxxi., 19, 20.

- Sorcerer in form of moth, ii. 16.

- Sorcerer, Finnish. See Finnish Sorcerer.

- Sorcerer's sons, fight with the, i. 4, 80.

- Sorcerers, i. xxxi.

- Sorcerers of Lake Peipus, i. 4, 72, 82.

- Sorcerers stealing sun and moon, ii. 148, 154 note, 160 note.

- Sorcery in Esthonia, Finland, and Lapland, ii. 148.

- Southey's poem of "Donica," ii. 147 note.

- Spider and hornet, ii. 284.

- Spiders, magic, ii. 17.

- Spirit of the Whirlwind, ii. 110.

- Spirits of the Northern Lights, i. xxxi., 5, 111, 117, 149; ii. 107.

- Spirits of the Elements, stories of, ii. 60.

- Stamping with heel or foot. See Foot.

- Stars seeking the hand of maidens, i. 12; ii. 10, 148.

- Stead, W.T., "More Ghost Stories," London, 1892, ii. 273 note.

- Stepmothers, i. 85 note, 276, 280; ii. 5, 46.

- Stick, magic, ii. 25.

- Stones for cleaning milk-cans, ii. 89.

- Stories of the Gods and Spirits of the Elements, ii. 60.

- Stories of Northern Europe, ii. 48.

- Strange tale of an ox, ii. 24.

- Sulev or Sullev, ancestor of a race of heroes, apparently a brother of Kalev, i. xxxii., 2, 33 note.

- Sulevide, a hero of the race of Sulev, usually applied to the Kalevide's companion and cousin, i. xxii., 6.

- Sulevide visits the Fire Island, i. 114.

- Sulevide wounded, i. 136.

- Sulevide, death of, i. 138.

- Sun seeking the hand of maidens, i. 10, 11, 148.

- Sun, sons and daughters of, ii. 29.

- Sun stolen by sorcerers, i. 20 note; ii. 148, 154 note, 160 note.

- Suometar, Finland's daughter, born from an egg, i. 10 note.

- Suomi = Finland, also the name of the journal issued by the Finnish Literary Society, ii. 135 note, 300.

- Surtur, the leader of the Sons of Fire, at Ragnarök, in the Scandinavian mythology, i. 108 note.

- Swallow, origin of, ii. 284.

- Swan-maiden stories in Lapland, i. xvi.

- Swedes, ii. 23, 50, 142.

- Swiftfoot, Quickhand, and Sharpeye, ii. 12.

- Swift-footed Princess, ii. 23.

- Sword of Damocles, ii. 8.

- Sword of the Kalevide, i. 3, 41, 44, 70, 72, 74, 83, 140.

- Sword-smiths, the Kalevide and the, i. 42, 84.

- Taara or Ukko, principal God of the Esthonians, i. xxvii., 4, 6.

- Taara, daughters of, i. xxvii., 9 note, 10 note; ii. 86, 292.

- Taara, halls of, i. 141.

- Taara, oak forest of, i. 8, 56.

- Taara, race of, i. 7.

- Taara, Vanemuine at hill of, ii. 81.

- Tailors, how seven, went to war in Turkey, i. xxiii.

- Talking trees, ii. 125, 301.

- Tallin, one of the names of the town of Revel, ii. 104.

- Tapio, the Finnish God of the Forests, ii. 127, 131 note, 296.

- Tartar, Devil compared to a, i. 156.

- Tartars, invasion of, i. 137.

- Tear-down (name of dog), ii. 6.

- Third Calendar's Story ("Thousand and One Nights"), i. 35 note.

- Thor, Scandinavian Thunder-God. Notwithstanding the name of Taara, and the fact that Thursday is sacred to him, it is worth noting that Taara and Thor have no attributes in common; Thor corresponding to the Esthonian Äike, i. xxvii., 24 note, 107 note.

- "Thousand and One Nights." The various stories quoted, and which are also referred to under their separate headings, will be found in the versions of Galland, Lane, and Burton; but chiefly the two latter, i. 35, 72 note, 86 note, 187, 199 note, 246 note, 265 note; ii. 9, 25, 76 note, 229, 234 note, 270.

- Three Sisters, ii. 43.

- Three Wishes, ii. 45.

- Thunder-God, i. xxviii., xxxi., 24; ii. 20.

- Thunder-God, daughter of, i. xxviii., 71.

- Thunder-God, son of, i. xxviii.; ii. 149.

- Thursday, sacred to Taara, i. xxvii.

- Tieck's German story of the Elves, i. 236.

- Tiidu the Flute-player, i. 303.

- Time, lapse of, in other worlds, i. 184.

- Tohfat El Kulub, story of, in the "Thousand and One Nights," i. 72 note.

- Tohtläne, birch-bark maid, ii. 181.

- Tont, or house-spirit, i. xxxi., 236; ii. 167.

- Tontla, Wood of, ii. 237.

- Tony, Goose, ii. 2.

- Tony, Sleepy, ii. 52.

- Tora, name of God among the Chuvash of Kasan, i. 6.

- Treasure at Kertell, ii. 224.

- Treasure-bringer, ii. xxxii., 88, 168.

- Trees, bleeding, i. 238.

- Trees for birds to rest on, ii. 4.

- Trees, talking, i. 238; ii. 125, 300.

- Trumpet, Pikne's, ii. 149 note.

- Tühi, the Empty One, or rather, perhaps, the Contemptible One, name of one of the principal demons, or of the Devil. In the "Kalevipoeg" he is represented as Sarvik's brother-in-law, i. xxx., 5, 99, 105; ii. 149 note.

- Tühja = Tühi, i. xxx., 84.

- Tuhka-Triinu, Ash-Katie, Cinderella, ii. 4.

- Turkey, how seven tailors went to war in, i. xxiii.

- Turkey-disease, i. 307.

- Twelve daughters, ii. 59, note, 87.

- Twilight, story of, ii. 30.

- Two brothers and the frost, ii. 71.

- Ukko or Uko, principal God of Finns and Esthonians, often called Taara by the latter, i. xxvii., 6, 22, 62; ii. 86, 284.

- Ülemiste järv, Upper Lake, near Revel, formed of Linda's tears for the death of Kalev, i. 21; ii. 104.

- Underground people, ii. 98 note.

- Underground smithy, ii. 116.

- Unnatural brothers, i. 189; ii. 41, 70, 207.

- Unnatural sisters, ii. 43.

- Vad Velen, the Yellow Plague in Britain, ii. 272 note.

- Väinämöinen, a patriarch and culture-hero, the principal character in the "Kalevala," identical with the Esthonian Vanemuine, i. xxi., xxvii., xxix., 7; ii. 60.

- Väinämöinen worshipped by Finns, i. xxvii.; ii. 81.

- Valkyrior, the maidens of Othin in the Scandinavian mythology, who choose the heroes destined to fall in battle, i. 60 note.

- Vampyrism (this is said to be still prevalent in Eastern Europe, though it has disappeared from Western Europe along with witchcraft. The best preventative or cure is cremation), i. xxxii.; ii. 188.

- Vana, Old, term of respect applied to gods and devils, ii. 144 note.

- Vana isa. See Old Father.

- Vana kannel, "Old Harp," i. xxiv.

- Vana mees, "Old Man," one of the epithets for the Devil, ii. 181.

- Vana pois. See Old Boy.

- Vana Sarvik, "Old Hornie." See Sarvik.

- Vanemuine, God of Music among the Esthonians, identical with the Finnish Väinämöinen, i. xxi., xxix., 7; ii. 60, 81, 299.

- Vanemuine, farewell to Esthonia, ii. 85.

- Varrak, a wise Laplander, i. 5, 113, 132.

- Vaskjala bridge, Maiden of the, ii. 34.

- Videvik (Twilight), Koit, and Ämarik, ii. 30.

- Villein, Prince, i. 275.

- Villina Hills, ii. 145.

- Virgilius the Enchanter, ii. 20 note.

- Virgin Mary worshipped by Finns, i. xxvii.; ii. 81.

- Virts, Lake, i. xiv.

- Virts Lake and Emmu Lake, ii. 144.

- Viru, native name for Esthonia proper, i. xiv., 8.

- Vladinin, Prince of Kief, the suzerain of the mythical Russian heroes, i. xxxii.

- Vöhandu River, i. 137.

- Voyage of the Kalevide, i. 110.

- War, Herald of, i. 63; ii. 287.

- War, rumours of, i. 61.

- Water-lily, girls transformed to, i. 225; ii. 46.

- Water-mother, i. xxiv., ii. 61.

- Water-nymphs of Irish lakes, ii. 147 note.

- Water-sprite, gifts of, ii. 98.

- Water of strength and weakness (this is perhaps connected with the Russian Water of Death and Life, the first of which heals the wounds of a dead body, and the second restores it to life), i. 90, 100, 127.

- Waters, Lord of, seeks the hand of Linda, i. 15.

- Waters, Lady of the, ii. 95.

- Were-wolves, ii. 277.

- Weil, G., "Biblische Legenden der Muselmänner aus arabischen Quellen, zusammengetragen und mit jüdischen Sagen verglichen," Frankfort-on-Main, 1845, ii. 236.

- Whirlwind, spirit of the, i. xxxi.; ii. 110.

- White Horse. See Horses.

- (I have forgotten to notice elsewhere that the White Horse is a universally sacred emblem. It occurs more than once in the Apocalypse (Rev. vi. 2, xix. 11, 14)).

- White Mare. See Mare.

- Why the dog and cat and cat and mouse are enemies, ii. 282.

- Wicked farmer's wife devoured by wolves, i. 291.

- Widow of Lääne, i. 2, 9.

- Widows at magic well, ii. 145.

- Wiek, German name for the province of Lääne, i. xiv., 8 note.

- Wierland, German name for the province of Viru, or Esthonia proper, i. xiv.

- Wife, insatiable, ii. 48.

- Wife-murderer (Bluebeard), ii. 1.

- Will o' the Wisps, ii. 111.

- William Tell expected to return, i. xxxii.

- Wind seeks the hand of Linda, i. 15.

- Wind magician, i. 19, 20.

- Wind-mother, i. xxiv, 218; ii. 106.

- Wind sorcerers, i. xxix., xxxi.

- Wind-and-Weather, name of a giant, ii. 282 note.

- Winds, King of, ii. 95.

- Wishes, Three, ii. 45.

- Wishing-rod, i. 91, 105, 108, 198.

- Witch-Bride, ii. 45.

- Witch Peipa, ii. 137.

- Witch poisoned with hemlock-roots, i. 233.

- Witch riding on cock, ii. 140.

- Witch's coil, i. 218.

- Wolf, i. 52, 84, 97, 171; ii. 31.

- Wolf, creation of, ii. 274.

- Wolf, Devil changed into, ii. 181.

- Wolf stories, ii. 274.

- Wolf and Devil, i. xxxi.; ii. 76 note, 274.

- Wolfsbrunnen, near Heidelberg, ii. 86 note.

- Woman in the Moon, ii. 29, 37.

- Wonderful Haycock, ii. 133.

- Wood of Tontla, ii. 237.

- Wood-goddess, ii. 196.

- Woodcutter, compassionate, ii. 124.

- Wooden man and birch-bark maid, ii. 180.

- Woodpecker and Iliawatha, i. 81 note.

- Word-sorcerers, i. xxxi.

- Yellow Plague in Britain, ii. 272 note.

- Yggdrasil (properly Yggthrasil), the sacred ash-tree of Scandinavian mythology, i. 39 note.

- Ymir, giant from whose body the earth was formed, in the Scandinavian mythology, i. 60 note.

- Youngest son, despised, ii. 44.

- Yudhishthira, one of the heroes of the Indian Epic, the Maha-Bharata, i. 25 note; ii. 23 note.

THE END

VOL. II.

Printed by BALLANTVNE, HANSON & CO.

Edinburgh and London

FOOTNOTES:

[1] Here Cinderella's real name is Katrina; in Finnish she is sometimes called Kristina (see Miss Cox, Cinderella, p. 552), while in Slavonic tales she is called Marya, and in some German adaptations Aennchen.

[2] When Väinämöinen cleared the forest, he left a birch-tree standing for the same purpose (Kalevala, Runo ii.).

[3] A black dung-beetle (Geotrupes) is meant, not a cockroach.

[4] This story is one of those which Löwe has passed over, and it is also omitted by Miss Cox.

[5] Peeter.

[6] Not a bad description of a conventional dragon. If these stories could be traced back to their original source, we should certainly find them to be founded on traditions of some of the great extinct Saurians. They are too explicit, and too discordant, to be founded only on rumours of the existence of crocodiles.

[7] The word used means a little girl or a doll; Löwe translates it "doll," which seems to be incorrect in this place.

[8] The God of Death.

[9] Combings or cuttings of hair are never burned or allowed to be blown about in the air in Esthonia, but carefully buried; otherwise the owner would suffer from violent headache.

[10] This word would have no apparent meaning as a proper name; but Löwe suggests that it might be a corruption of Virgilius, which, though not impossible, seems rather far fetched.

[11] Compare vol. i. p. 176.

[12] Their good faith and absence of envy is as conspicuous as in the case of the sons of Kalev (vol. i. p. 58).

[13] When the five Pandavas, the heroes of the Maha-Bharata, were returning victorious from an expedition during which Arjuna had won the princess Draupadi in a contest with the bow, their mother, hearing them coming, but not knowing what had happened, cried out, "Share equally what you have brought." Upon which it was arranged that she should become the joint wife of the five brother princes.

[14] The Esthonian term is peculiar. "Ox-knee people"—i.e., people as tall as an ox's knee.

[15] Compare the Kalevipoeg, Cantos 13 and 14.

[16] Compare Croker's Irish story of "Master and Man."

[17] The Thunder-God.

[18] This story has been already printed in English, (Jones and Kropf, Folk-Tales of the Magyars, pp. 326-328), but I was unwilling to omit it.

[19] The constellation of the Great Bear is of course intended.

[20] The dictionary gives no further explanation than "Name of a mythical personage."

[21] According to Jannsen, the forest which once surrounded the river Vaskia, which flows through a village of the same name near Revel, was formerly sacred to a goddess named Vaskia.

[22] Compare the Kalevipoeg, Canto 1.

[23] Poestion, Lappländische Märchen, p. 122. Another Lapp version, almost identical with Homer's, is given by Latham, Nationalities of Europe, i. p. 237.

[24] It must be said, to the credit of the Esthonian devils, that they only appear occasionally in the light of ogres. In many tales they are harmless, and sometimes amiable.

[25] There are several very similar stories in Finnish.

[26] Compare the story of "Princess Helena the Fair" (Ralston's Russian Folk-Tales, p. 256).

[27] The commencement of this story reminds us of "Beauty and the Beast;" the second part is that of the "Magic Flute."

[28] See vol. i. p. 22.

[29] Schiefner considers the name of this story (Näki Neitsi) to indicate a Swedish origin; but this seems to be very doubtful evidence, and the incidental allusion to the Swedes in the course of the narrative seems opposed to such an idea.

[30] George.

[31] Compare the story of the "Twelve Daughters."

[32] It will be remembered that the Sampo, the magic mill in the Kalevala, ground salt as well as corn and money, and was ultimately broken to pieces and sunk in the sea. The Grôtta-Söngr in the Edda of Sæmund is better known; and many other variants might be cited. The story in the text much resembles that of "Silly Nicholas," which I remember reading in one of Chambers's publications many years ago.

[33] Odd stories are told in many countries about the relations between various animals and the Devil. In Esthonia the wolf and the dog are peculiarly hostile to the Devil. In the East it is the ass, concerning which Lane quotes the following amusing explanation in a note to the story of the "Peacock and Peahen," &c. (Thousand and One Nights, notes to Chap. ix. of Lane's translation):—"The last animal that entered with Noah into the ark was the ass, and Iblees (whom God curse!) clung to his tail. The ass had just entered the ark, and began to be agitated, and could not enter further into the ark, whereupon Noah said to him, 'Enter, woe to thee!' But the ass was still agitated, and was unable to advance. So Noah said, 'Enter, though the Devil be with thee!' And the ass entered, and Iblees (whom God curse!) entered with him. And Noah said, 'O enemy of God, who introduced thee into the ark?' He answered, 'Thou; thou saidst unto the ass, "Enter, though the Devil be with thee."' So it is said that this is the reason why the ass when he seeth the Devil brayeth."

[34] Jannsen remarks that the third strap would form a cross, and that the three straps might be an allusion to the Trinity.

[35] This story is also related, more briefly, by Blumberg, who states that Lake Endla lies in an impassable swamp in the district of Vaimastfer, and is visible from the hill near Kardis. The fish and birds are under the protection of Jutta, and there is no place in the country where birds congregate to such an extent, and birds of passage remain so long. Jutta is perhaps the same as Lindu (vol. ii. p. 147). Near Heidelberg is a spring called the "Wolfsbrunnen," where a beautiful enchantress named Jutta, the priestess of Hertha, is said to have had an assignation with her lover; but he found she had been killed by a wolf, the messenger of the offended goddess. Whether there is any connection between the German and Esthonian Jutta I do not know.

[36] Or Endel, the son of Ilmarine. Blumberg writes "Wanemuinen" and "Ilmarinen" in his account of the legend, which nearly approach the Finnish forms of the names.

[37] Compare the story of the "Treasure-Bringer," in a later section of the volume.

[38] Brandy is offered by a lover in Esthonia, and accepted by the girl if she favours him.

[39] Small stones are used for cleaning milk-cans.

[40] Jannsen remarks that her authority seems to have been limited to these, and also that she cannot have been the supreme Water-Goddess, whose husband is Ahti, the God of the Sea.

[41] These long-lived, but mortal Elemental Powers seem to correspond to some classes of the Arabian Jinn, as for instance, the Diving Jinn in such tales as "Jullanar of the Sea" (Thousand and One Nights). They may also be compared with the Elemental Spirits of the Rosicrucians, who are long-lived, but likewise mortal.

[42] These beings who dwell beneath the sea or lakes are often called "underground people" in Esthonian and Lappish stories.

[43] In Canto xvi. of the Kalevipoeg, the spirits of the Northern Lights are described as carrying on mimic combats in the air.

[44] Latham (Nationalities of Europe, i. p. 34) relates a very similar Lithuanian story of a Lauma or Nightmare.

[45] Jannsen regards this master-smith as Ilmarine.

[46] The hat reminds us of the doll in the story of the Tontla Wood. In the original the stranger is simply called "Köwer." Jannsen interprets the name to mean "Köwer-silm" (Crooked-eye), and thinks the stranger might have been Tapio himself. But it appears to me from the whole context that he was simply the indwelling spirit of one particular crooked birch-tree, whom we find at the beginning of the story wandering at a distance from home.

[47] Finland itself means Fenland, and is only a translation of the native name Suomi.

[48] God is frequently called Vanaisa, the Old Father, just as the Devil is frequently called Vanapois, the Old Boy.

[49] In the neighbourhood of Dorpat.

[50] Dreadful stories are told in many countries of the fiends inhabiting the undrained swamps. Monsters as terrible as those described in "Beowulf" are popularly believed to have haunted the English fens almost to the present day. Aino, in the Kalevala (Runo 4), was lured into a lake by the sight of some maidens bathing; and it is said that it is unsafe for sensitive people to venture near the banks of some of the Irish lakes in the evening, lest they should be lured into the water by the singing of the water-nymphs. In this connection, we may refer to the oft-quoted passage from the notes to Heywood's Hierarchies of the Blessed Angels (1635): "In Finland there is a castle, which is called the New Rock, moated about with a river of unsounded depth, the water black, and the fish therein very distasteful to the palate. In this are spectres often seen, which foreshow either the death of the Governor, or of some prime officer belonging to the place; and most often it appeareth in the shape of a harper, sweetly singing and dallying and playing under the water."—See Southey's Donica.

[51] There is a variant of this story (Pikne's Trumpet: Kreutzwald) in which Tühi himself steals the trumpet while Pikne is asleep. Pikne is afraid to apply for aid to the Old Father, for fear of being punished for losing it, but recovers it by an artifice similar to that employed in the present story. This is interesting as showing Pikne to be only a subordinate deity. Löwe considers the Thunderer's musical instrument to be a bagpipe.

[52] He does not call his father Vanaisa, which would identify him with the Supreme God, but uses another term, Vana taat.

[53] As Louhi, in the Kalevala, secures the magic mill, the Sampo.

[54] This story is probably connected with the Finnish and Esthonian legends of the theft of the sun and moon by sorcerers.

[55] Ilmarine or Ilmarinen is the Vulcan of the Finnish and Esthonian legends. He is represented in the Kalevala as a young and handsome hero, but deficient in courage. In Esthonian tales he generally appears as a demigod. In the Kalevala he plays a part second only to that of Väinämöinen himself, but fails in many of his undertakings; for though he is said to have forged the sky, he cannot confer speech or warmth on the bride of gold and silver whom he forges for himself after his first wife has been given to the wolves and bears by Kullervo; and when he forges a new sun and moon, after the old ones have been stolen by Louhi, they turn out miserable failures.

[56] One of Michael Scot's familiars was a devil of this kind, whom he got rid of ultimately by setting him to spin ropes of sea-sand.

[57] This disguise is often assumed by God in the stories of Eastern Europe, when he wishes to be incognito; nor is it always clear whether God or Christ is intended. I remember once reading a Lithuanian story in which God and St. Peter are represented as descending to earth disguised as beggars, for fear they might be recognised, to inquire into the wickedness of mankind before the Flood.

[58] The bath is a special place of resort for devils in Mohammedan folk-lore.

[59] The Manx story will occur to the reader. Compare also the story of the "Courageous Barn-keeper" in the following section of our work.

[60] Põrgulise is the actual word used here.

[61] This term, kuri vaim, is explicitly used here, not Vana pois, as we find in the earlier part of the story; and seems to indicate a different and much more malevolent being than the simpleton who visited the barn-keeper, though the term Vana pois sometimes occurs in stories like "The Wooden Man and Birch-bark Maid," in which souls are actually sold to the Devil.

[62] Hans is a generic term in Esthonia for the cunning fellow who always contrives to outwit the Devil, &c.

[63] This seems to be an error in the story; for the context shows that the prohibition was not to speak a word during the ceremony.

[64] Kergi (rise up), spelt backwards.

[65] As in the story of Joodar (Thousand and One Nights).

[66] There has been some discussion as to the right meaning to be put upon the words, Mana tark (Death-magician), but it appears to me that necromancer is simply a literal rendering.

[67] This serpent-gathering so much resembles those described in the first book of the Maha-Bharata, and in the story of Hasib (or Jamasp) in the Thousand and One Nights, that I have referred the present story to the class of tales of Oriental origin.

[68] In Finland and Esthonia they use dried birch-twigs with the leaves attached to whisk themselves with when bathing.

[69] See vol. i. p. 13.

[70] Löwe translates the word kon, "dragon," but it primarily means a frog or toad; and "dragon" is not among the other meanings which I find in the dictionaries. Besides, the creature is described as resembling a frog in many respects.

[71] Compare vol. i. p. 223.

[72] Põrgu neitsi. Who she was is not clearly explained.

[73] Doubtless Olev of the Kalevipoeg; possibly St. Olaf may also be intended.

[74] This incident reminds us of the story of St. Olaf and the giant Wind and Weather (see Keightley's Fairy Mythology, Bohn's edition, 1860, p. 117), though here it is the giant church-builder who falls. According to one of the legends of Cologne Cathedral, the architect was hurled from the top of the unfinished building by the Devil. The calling of a person by name was often regarded by the Scandinavians as a death-omen.

[75] There is a similar tale told of the arrival of the Cholera in one of the Greek islands.

[76] Speaking of the Vad Velen, the Yellow Plague, in Britain, we are told in the Mabinogion that all who saw him were doomed to die.

[77] This story somewhat resembles that of the old hag seen by Lord Seaforth when lying ill of scarlet fever with several of his schoolfellows. The narrative has been reprinted several times, and is included in Stead's More Ghost Stories, p. 37.

[78] Such origins are common in Esthonian and Finnish folk-literature, and I regard them as relics of fetishism.

[79] Kalevipoeg, Canto 9, lines 769-925. Neus, Ehstnische Volkslieder, pp. 305-311. The manner in which the gathering symbols of the horrors of war, each more terrible than the last, are successively brought upon the scene in this poem is very fine.

[80] Kalevipoeg, xix. 493-583.

[81] Kreutzwald and Neus, Mythische und magische Lieder, p. 7. Charms of this kind are very common in Finland and Esthonia, and a whole volume has been published by the Finnish Literary Society under the name of Loitsurunoja, selections from which have been recently published in "Folklore" by the Hon. John Abercromby.

*** END OF THE PROJECT GUTENBERG EBOOK THE HERO OF ESTHONIA AND OTHER STUDIES IN THE ROMANTIC LITERATURE OF THAT COUNTRY ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

back

Table of Contents

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country

COMPILED FROM ESTHONIAN AND GERMAN SOURCES BY

W.F. KIRBY, F.L.S., F.E.S., ETC. CORRESPONDING MEMBER OF THE FINNISH LITERARY SOCIETY

WITH A MAP OF ESTHONIA IN TWO VOLUMES

CONTENTS OF VOL. I

CONTENTS OF VOL. II

PREFACE

INTRODUCTION

ESTHONIA

THE KALEVIPOEG

FOLK-TALES IN PROSE

BALLADS AND OTHER SHORT POEMS

PASTOR HURT'S COLLECTIONS

MYTHOLOGY

PART I

THE HERO OF ESTHONIA

ARGUMENT OF THE "KALEVIPOEG"

THE KALEVIPOEG

OR,

THE ADVENTURES OF THE SON OF KALEV, THE HERO OF ESTHONIA.

CANTO I

THE MARRIAGES OF SALME AND LINDA

CANTO II

THE DEATH OF KALEV

CANTO III

THE FATE OF LINDA

CANTO IV

THE ISLAND MAIDEN

CANTO V

THE KALEVIDE AND THE FINNISH SORCERER

CANTO VI

THE KALEVIDE AND THE SWORD-SMITHS

CANTO VII

THE RETURN OF THE KALEVIDE

CANTO VIII

THE CONTEST AND PARTING OF THE BROTHERS

CANTO IX

RUMOURS OF WAR

CANTO X

THE HEROES AND THE WATER-DEMON

CANTO XI

THE LOSS OF THE SWORD

CANTO XII

THE FIGHT WITH THE SORCERER'S SONS

CANTO XIII

THE KALEVIDE'S FIRST JOURNEY TO HADES

CANTO XIV

THE PALACE OF SARVIK

CANTO XV

THE MARRIAGE OF THE SISTERS

CANTO XVI

THE VOYAGE OF THE KALEVIDE

CANTO XVII

THE HEROES AND THE DWARF

CANTO XVIII

THE KALEVIDE'S JOURNEY TO PÕRGU

CANTO XIX

THE LAST FEAST OF THE HEROES

CANTO XX

ARMAGEDDON

END OF THE KALEVIPOEG.

PART II

Esthonian Folk-Tales

SECTION I

TALES ILLUSTRATIVE OF THE "KALEVIPOEG"

THE MILKY WAY.

( Jannsen .)

THE GRATEFUL PRINCE.

( Kreutzwald .)

SLYBOOTS.

( Kreutzwald .)

THE GOLD-SPINNERS.

( Kreutzwald .)

SECTION II

ORPHAN AND FOUNDLING STORIES

THE WOOD OF TONTLA.

( Kreutzwald .)

THE ORPHAN BOY AND THE HELL-HOUNDS. [146]

( Kreutzwald .)

THE EGG-BORN PRINCESS.

( Kreutzwald .)

THE ROYAL HERD-BOY.

( Kreutzwald .)

TIIDU THE FLUTE-PLAYER.

THE LUCKY EGG.

( Kreutzwald .)

FOOTNOTES:

PART II

ESTHONIAN FOLK-TALES

(continued)

SECTION III

COSMOPOLITAN STORIES

BLUEBEARD.

(Kreutzwald.)

CINDERELLA.

(Kreutzwald.)

THE DRAGON-SLAYER.

THE DWARF'S CHRISTENING.

(Jannsen.)

THE ENVIOUS SISTERS.

THE GIFTED BROTHERS.

(Kreutzwald.)

THE IDIOT'S LUCK.

THE MAGICIAN'S HEIRS.

(Kreutzwald.)

THE MAN IN THE MOON.

VIDEVIK, KOIT, AND ÄMARIK[18]

(Twilight, Dawn, and Evening Twilight).

THE MAIDEN AT THE VASKJALA BRIDGE.

(Kreutzwald.)

THE WOMAN IN THE MOON.

(Jannsen.)

POLYPHEMUS.

(Jannsen.)

RED RIDING-HOOD.

SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.

THE THREE SISTERS.[27]

(Jannsen.)

THE THREE WISHES.

THE WITCH-BRIDE.

THE STEPMOTHER.

(Kreutzwald.)

SECTION IV

FAMILIAR STORIES OF NORTHERN EUROPE

THE FISHERMAN AND HIS WIFE.

THE MERMAID.[29]

(Kreutzwald.)

HOW THE SEA BECAME SALT.

(Jannsen.)

THE TWO BROTHERS AND THE FROST.

(Jannsen.)

THE SOLDIER AND THE DEVIL.

(Jannsen.)

SECTION V

STORIES OF THE GODS, AND SPIRITS OF THE ELEMENTS

THE SONG-GOD'S DEPARTURE.

(Jannsen.)

JUTTA.

(Jannsen.)[35]

THE TWELVE DAUGHTERS.

(Kreutzwald.)

THE FOUR GIFTS OF THE WATER-SPRITE.

(Jannsen.)

THE LAKE-DWELLERS.[42]

(Jannsen.)

THE FAITHLESS FISHERMAN.

(Jannsen.)

THE SPIRITS OF THE NORTHERN LIGHTS.

(Jannsen.)[43]

THE SPIRIT OF THE WHIRLWIND.

(Jannsen.)

THE WILL O' THE WISPS.

(Jannsen.)

THE FOUNDLING.

(Jannsen.)[44]

THE CAVE-DWELLERS.

(Kreutzwald.)

THE COMPASSIONATE WOODCUTTER.

(Jannsen.)

THE GOOD DEED REWARDED.

(Kreutzwald.)

SECTION VI

HEATH LEGENDS. (Jannsen.)

THE WONDERFUL HAYCOCK.

(Jannsen.)

THE MAGIC EGG.

(Jannsen.)

SECTION VII

LAKE LEGENDS.

LAKE PEIPUS.

(Jannsen.)

THE LAKE AT EUSEKÜLL.

(Jannsen.)

EMMU LAKE AND VIRTS LAKE.

(Kreutzwald.)

THE BLUE SPRING.

(Jannsen.)

THE BLACK POOL.

(Jannsen.)

SECTION VIII

STORIES OF THE DEVIL AND OF BLACK MAGIC.

THE SON OF THE THUNDER-GOD.[51]

(Kreutzwald.)

THE MOON-PAINTER.

(Jannsen.)

THE TREASURE-BRINGER.

(Jannsen.)

THE WOODEN MAN AND THE BIRCH-BARK MAID.

(Kreutzwald.)

THE COMPASSIONATE SHOEMAKER.

(Jannsen.)

MARTIN AND HIS DEAD MASTER.

THE BEWITCHED HORSE.

SECTION IX

HIDDEN TREASURES

THE COURAGEOUS BARN-KEEPER.

(Kreutzwald.)

THE GALLOWS-DWARFS.

(Kreutzwald.)

THE TREASURE AT KERTELL.

(Jannsen.)

THE GOLDEN SNAKES.

(Jannsen.)

THE DEVIL'S TREASURE.

(Jannsen.)

THE NOCTURNAL CHURCH-GOERS.

(Kreutzwald.)

SECTION X

ORIENTAL TALES

THE NORTHERN FROG[70].

(Kreutzwald).

SECTION XI

CHURCH-STORIES

THE CHURCH AT REVEL.

THE CHURCH AT PÜHALEPP.

THE CHURCH OF THE HOLY CROSS.

THE CHURCH AT FELLIN.

SECTION XII

UNNATURAL BROTHERS

THE RICH BROTHER AND THE POOR ONE.

SECTION XIII

PLAGUE-LEGENDS

SECTION XIV

BEAST-STORIES

THE MAN WITH THE BAST SHOES.

WHY THE DOG AND CAT AND THE CAT AND MOUSE ARE ENEMIES.

THE ORIGIN OF THE SWALLOW.

THE SPIDER AND THE HORNET.

THE OFFICIOUS FLIES.

PART III

Esthonian Ballads, &c.

THE HERALD OF WAR[79]

THE BLUE BIRD[80] (I.).

THE BLUE BIRD (II.).

CHARM AGAINST SNAKE-BITE.[81]

BIBLIOGRAPHY

INDEX AND GLOSSARY

THE END VOL. II.

FOOTNOTES:

THE FULL PROJECT GUTENBERG LICENSE