Fairy Tales, Their Origin And Meaning Part 3

Robin Goodfellow was the original of Shakspeare's Puck: his frolics are related for us in "The Midsummer Night's Dream," where a hairy says to him--

"You are that shrewd and knavish sprite Called Robin Goodfellow. Are you not he That frights the maidens of the villagery, Skims milk, and sometimes labours in the quern, And bootless makes the breathless housewife churn; And sometimes makes the drink to bear no harm, Misleads night wanderers, laughing at their harm?

Those that Hob-Goblin call you, and sweet Puck; You do their work, and they shall have good luck."

In the "Jests of Robin Goodfellow," first printed in Queen Elizabeth's reign, the tricks which this creature is said to have played are told in plenty. Here is one of them:--Robin went as fiddler to a wedding. When the candles came he blew them out, and giving the men boxes on the ears he set them fighting. He kissed the prettiest girls, and pinched the ugly ones, till he made them scratch one another like cats. When the posset was brought he turned himself into a bear, frightened them all away, and had it all to himself.

The Boggart was another form of Robin Goodfellow. Stories of him are to be found amongst Yorks.h.i.+re legends, as of a creature--always invisible--who played tricks upon the people in the houses in which he lived: shaking the bed-curtains, rattling the doors, whistling through the keyholes, s.n.a.t.c.hing away the bread-and-b.u.t.ter from the children, playing pranks upon the servants, and doing all kinds of mischief. There is a story of a Yorks.h.i.+re boggart who teased the family so much that the farmer made up his mind to leave the house. So he packed up his goods and began to move off. Then a neighbour came up, and said, "So, Georgey, you're leaving the old house?" "Yes," said the farmer, "the boggart torments us so that we must go." Then a voice came out of a churn, saying, "Ay, ay, Georgey, _we're_ flitting, ye see." "Oh!" cried the poor farmer, "if thou'rt with us we'll go back again;" and he went back.--Mr. Tennyson puts this story into his poem of "Walking to the Mail."

"His house, they say, Was haunted with a jolly ghost, that shook The curtains, whined in lobbies, tapt at doors, And rummaged like a rat: no servant stayed: The farmer, vext, packs up his beds and chairs, And all his household stuff, and with his boy Betwixt his knees, his wife upon the tilt, Sets out, and meets a friend who hails him, 'What!

You're flitting!' 'Yes, we're flitting,' says the ghost (For they had packed the thing among the beds).

'Oh, well,' says he, 'you flitting with us, too; Jack, turn the horses' heads and home again.'"

The same story is told in Denmark, of a Nis--which is the same as an English boggart, a Scotch brownie, and a German kobold--who troubled a man very much, so that he took away his goods to a new house. All but the last load had gone, and when they came for that, the Nis popped his head out of a tub, and said to the man, "We're moving, you see."

The Brownies, though mischievous, like the Boggarts, were more helpful, for they did a good deal of house-work; and would bake, and brew, and wash, and sweep, but they would never let themselves be seen; or if any one did manage to see them, or tried to do so, they went away. There are stories of this kind about them in English folk-lore, in Scotch, Welsh, in the Isle of Man, and in Germany, where they were called Kobolds.

One Kobold, of whom many accounts are given, lived in the castle of Hudemuhler, in Luneberg, and used to talk with the people of the house, and with visitors, and ate and drank at table, just like Leander in the story of "The Invisible Prince;" and he used also to scour the pots and pans, wash the dishes, and clean the tubs, and he was useful, too, in the stable, where he curried the horses, and made them quite fat and smooth. In return for this he had a room to himself, where he made a straw-plaited chair, and had a little round table, and a bed and bedstead, and, where he expected every day to find a dish of sweetened milk, with bread crumbs; and if he did not get served in time, or if anything went wrong, he used to beat the servants with a stick. This Kobold was named Heinzelman, and in Grimm's collection of folklore there is a long history of him drawn up by the minister of the parish. Another Kobold, named Hodeken, who lived with the Bishop of Hildesheim, was usually of a kind and obliging turn of mind, but he revenged himself on those who offended him. A scullion in the bishop's kitchen flung dirt upon him, and Hodeken found him fast asleep and strangled him, and put him in the pot on the fire. Then the head cook scolded Hodeken, who in revenge squeezed toads all over the meat that was being cooked for the bishop, and then took the cook himself and tumbled him over the drawbridge into the moat. Then the bishop got angry, and took bell, and book, and candle, and banished Hodeken by the form of exorcism provided for evil spirits.

Now there are a great many other kinds of creatures in the Wonderland of all European countries; but I must not stop to tell you about them or we shall never have done. But there is one little story of the Danish Nis--who answers to the German Kobold--which I may tell you, because it is like the story of Hodeken which you have just read, and shows that the creatures were of the same kind. There was a Nis in Jutland who was very much teased by a mischievous boy. When the Nis had done his work he sat down to have his supper, and he found that the boy had been playing tricks with his porridge and made it unpleasant. So he made up his mind to be revenged, and he did it in this way. The boy slept with a servant-man in the loft. The Nis went up to them and took off the bed-clothes. Then, looking at the little boy lying beside the tall man, he said, "Long and short don't match," and he took the boy by the legs and pulled him down to the man's legs. This was not to his mind, however, so he went to the head of the bed and looked at them, Then said the Nis--"Short and long don't match," and he pulled the boy up again; and so he went on all through the night, up and down, down and up, till the boy was punished enough. Another Nis in Jutland went with a boy to steal corn for his master's horses. The Nis was moderate, but the boy was covetous, and said, "Oh, take more; we can rest now and then!"

"Rest," said the Nis, "rest! what is rest?" "Do what I tell you,"

replied the boy; "take more, and we shall find rest when we get out of this." So they took more corn, and when they had got nearly home the boy said, "Here now is rest;" and so they sat down on a hill-side. "If I had known," said the Nis, as they were sitting there, "if I had known that rest was so good I'd have carried off all that was in the barn."

Now we must leave out much more that might be said, and many stories that might be told, about elves, and fairies, and nixes, or water spirits, and swan maidens who become women when they lay aside their swan dresses to bathe; and mermaids and seal maidens, who used to live in the islands of the North seas. And we must leave out also a number of curious Scotch tales and accounts of Welsh fairies, and stories about the good people of the Irish legends, and the Leprechaun, a little old man who mends shoes, and who gives you as much gold as you want if you hold him tight enough; and there are wonderful fairy legends of Brittany, and some of Spain and Italy, and a great many Russian and Slavonic tales which are well worth telling, if we only had room. For the same reason we must omit the fairy tales of ancient Greece, some of which are told so beautifully by Mr. Kingsley in his book about the Heroes; and we must also pa.s.s by the legends of King Arthur, and of romances of the same kind which you may read at length in Mr. Ludlow's "Popular Epics of the Middle Ages;" and the wonderful tales from the Norse which are told by Dr. Dasent, and in Mr. Morris's n.o.ble poem of "Sigurd the Volsung."

But before we leave this part of Wonderland we must say something about some kinds of beings who have not yet been mentioned--the Scandinavian Giants and Trolls, and the German Dwarfs. The Trolls--some of whom were Giants and some Dwarfs--were a very curious people. They lived inside hills or mounds of earth, sometimes alone, and sometimes in great numbers. Inside these hills, according to the stories of the common folk, are fine houses made of gold and crystal, full of gold and jewels, which the Trolls amuse themselves by counting. They marry and have families; they bake and brew, and live just like human beings; and they do not object, sometimes, to come out and talk to men and women whom they happen to meet on the road. They are described as being friendly, and quite ready to help those to whom they take a fancy--lending them useful or precious things out of the hill treasures, and giving them rich gifts. But, to balance this, they are very mischievous and thievish, and sometimes they carry off women and children. They dislike noise. This, so the old stories say, is because the G.o.d Thor used to fling his hammer at them; and since he left off doing that the Trolls have suffered a great deal from the ringing of church bells, which they very much dislike. There are many stories about this. At a place called Ebeltoft the Trolls used to come and steal food out of the pantries. The people consulted a Saint as to what they were to do, and he told them to hang up a bell in the church steeple, which they did, and then the Trolls went away. There is another story of the same kind. A Troll lived near the town of Kund, in Sweden, but was driven away by the church bells. Then he went over to the island of Funen and lived in peace. But he meant to be revenged on the people of Kund, and he tried to take his revenge in this way: He met a man from Kund--a stranger, who did not know him--and asked the man to take a letter into the town and to throw it into the churchyard, but he was not to take it out of his pocket until he got there. The man received the letter, but forgot the message, until he sat down in a meadow to rest, and then he took out the letter to look at it. When he did so, a drop of water fell from under the seal, then a little stream, and then quite a torrent, till all the valley was flooded, and the man had hard work to escape. The Troll had shut up a lake in the letter, and with this he meant to drown the people of Kund.

Some of the Trolls are very stupid, and there are many stories as to how they have been outwitted. One of them is very droll. A farmer ploughed a hill-side field. Out came a Troll and said, "What do you mean by ploughing up the roof of my house?" Then the farmer, being frightened, begged his pardon, but said it was a pity such a fine piece of land should lie idle. The Troll agreed to this, and then they struck a bargain that the farmer should till the land and that each of them should share the crops. One year the Troll was to have, for his share, what grew above ground, and the next year what grew underground. So in the first year the farmer sowed carrots, and the Troll had the tops; and the next year the farmer sowed wheat, and the Troll had the roots; and the story says he was very well content.

We can give only one more story of the Trolls. They have power over human beings until their names are found out, and when the Troll's name is mentioned his power goes from him. One day St. Olaf, a very great Saint, was thinking how he could build a very large church without any money, and he didn't quite see his way to it. Then a Giant Troll met him and they chatted together, and St. Olaf mentioned his difficulty. So the Troll said he would build the church, within a year, on condition that if it was done in the time he should have for his reward the sun, and the moon, or St. Olaf himself. The church was to be so big that seven priests could say ma.s.s at seven altars in it without hearing each other; and it was all to be built of flint stone and to be richly carved. When the time was nearly up the church was finished, all but the top of the spire; and St. Olaf was in sad trouble about his promise. So he walked out into a wood to think, and there he heard the Troll's wife hus.h.i.+ng her child inside a hill, and saying to it, "To-morrow, Wind and Weather, your father, will come home in the morning, and bring with him the sun and the moon, or St. Olaf himself." Then St. Olaf knew what to do. He went home, and there was the church, all ready except the very top of the weather-c.o.c.k, and the Troll was just putting the finis.h.i.+ng-touch to that. Then St. Olaf called out to him, "Oh! ho! Wind and Weather, you have set the spire crooked!" And then, with a great noise, the Troll fell down from the steeple and broke into pieces, and every piece was a flint-stone.

The same thing is told in the German story of Rumpelstiltskin. A maiden is ordered by a King to spin a roomful of straw into gold, or else she is to die. A Dwarf appears, she promises him her necklace, and he does the task for her. Next day she has to spin a larger roomful of straw into gold. She gives the Dwarf the ring off her finger, and he does this task also. Next day she is set to work at a larger room, and then, when the Dwarf comes, she has nothing to give him. Then he says, "If you become Queen, give me your first-born child." Now the girl is only a miller's daughter, and thinks she never can be Queen, so she makes the promise, and the Dwarf spins the straw into gold. But she does become Queen, for the King marries her because of the gold; and she forgets the Dwarf, and is very happy, especially when her little baby comes.

Directly it is born the Dwarf appears also, and claims the child, because it was promised to him. The Queen offers him anything he likes besides; but he will have that, and that only. Then she cries and prays, and the Dwarf says that if she can tell him his name she may keep the baby; and he feels quite safe in saying this, because n.o.body knows his name, only himself. So the Queen calls him by all kinds of strange names, but none of them is the right one. Then she begs for three days to find out the name, and sends people everywhere to see if they can hear it. But all of them come back, unable to find any name that is likely, excepting one, who says, "I have not found a name, but as I came to a high mountain near the edge of a forest, where the foxes and the hares say 'good-night' to each other, I saw a little house, and before the door a fire was burning, and round the fire a little man was dancing on one leg, and singing:--

"To-day I stew, and then I'll bake, To-morrow shall I the Queen's child take.

How glad I am that n.o.body knows That my name is Rumpelstiltskin."

Then the Dwarf came again, and the Queen said to him, "Is your name Hans?" "No," said the Dwarf, with an ugly leer, and he held out his hands for the baby. "Is it Conrade?" asked the Queen. "No," cried the Dwarf, "give me the child." "Then," said the Queen, "is it Rumpelstiltskin?" "A witch has told you that!" cried the Dwarf; and then he stamped his right foot so hard upon the ground that it sank quite in, and he could not draw it out again. Then he took hold of his left leg with both his hands and pulled so hard that his right leg came off, and he hopped away howling, and n.o.body ever saw him again.

The Giant in the story of St. Olaf, as we have seen, was a rather stupid giant, and easily tricked; and indeed most of the giants seem to have been dull people, from the great Greek Kyklops, Polyphemos the One-Eyed, downwards to the ogres in Puss in Boots, and Jack and the Bean Stalk, and the giants in Jack the Giant Killer. The old northern giants were no wiser. There was one in the island of Rugen, a very mighty giant, named Balderich. He wanted to go from his island, dry-footed, to the mainland.

So he got a great ap.r.o.n made, and filled it with earth, and set off to make a causeway from Rugen to Pomerania. But there was a hole in the ap.r.o.n, and the clay that fell out formed a chain of nine hills. The giant stopped the hole and went on, but another hole tore in the ap.r.o.n, and thirteen more hills fell out. Then he got to the sea-side, and poured the rest of the load into the water; but it didn't quite reach the mainland, which made giant Balderich so angry that he fell down and died; and so his work has never been finished. But a giant maiden thought she would try to make another causeway from the mainland to an island, so that she might not wet her slippers in going over. So she filled her ap.r.o.n with sand, and ran down to the sea-side. But a hole came in the ap.r.o.n, and the sand which ran out formed a hill at Sagard.

The giant maiden said, "Ah! now my mother will scold me!" Then she stopped the hole with her hand and ran on again. But the giant mother looked over the wood, and cried, "You nasty child! what are you about?

Come here, and you'll get a good whipping." The daughter in a fright let go her ap.r.o.n, and all the sand ran out, and made the barren hills near Litzow, which the white and brown dwarfs took for their dwelling-place.

There are many other stories of the same kind. One of them tells of a Troll Giant who wanted to punish a farmer; so he filled one of his gloves with sand, and poured it out over the farmer's house, which it quite covered up; and with what was left in the fingers he made a row of little sand hillocks to mark the spot.

The Giants had their day, and died out, and their places were taken by the Dwarfs. Some of the most wonderful dwarf stories are those which are told in the island of Rugen, in the Baltic Sea. These stories are of three kinds of dwarfs: the White, and the Brown, and the Black, who live in the sand-hills. The white dwarfs, in the spring and summer, dance and frolic all their time in suns.h.i.+ne and starlight, and climb up into the flowers and trees, and sit amongst the leaves and blossoms, and sometimes they take the form of bright little birds, or white doves, or b.u.t.terflies, and are very kind to good people. In the winter, when the snow falls, they go underground, and spend their time in making the most beautiful ornaments of silver and gold. The brown dwarfs are stronger and rougher than the white; they wear little brown coats and brown caps, and when they dance--which they are fond of doing--they wear little gla.s.s shoes; and in dress and appearance they are very handsome. Their disposition is good, with one exception--that they carry off children into their underground dwellings; and those who go there have to serve them for fifty years. They can change themselves into any shape, and can go through key-holes, so that they enter any house they please, and sometimes they bring gifts for the children, like the good Santa Klaus in the German stories; but they also play sad tricks, and frighten people with bad dreams. Like the white dwarfs, the brown ones work in gold and silver, and the gifts they bring are of their own workmans.h.i.+p.

The black dwarfs are very bad people, and are ugly in looks and malicious in temper; they never dance or sing, but keep underground, or, when they come up, they sit in the elder-trees, and screech horribly like owls, or mew like cats. They, too, are great metal-workers, especially in steel; and in old days they used to make arms and armour for the G.o.ds and heroes: s.h.i.+rts of mail as fine as cobwebs, yet so strong that no sword could go through them; and swords that would bend like rushes, and yet were as hard as diamonds, and would cut through any helmet, however thick.

So long as they keep their caps on their heads the dwarfs are invisible; but if any one can get possession of a dwarf's cap he can see them, and becomes their master. This is the foundation of one of the best of the dwarf stories--the story of John Dietrich, who went out to the sandhills at Ramfin, in the isle of Rugen, on the eve of St. John, a very, very long time ago, and managed to strike off the cap from the head of one of the brown dwarfs, and went down with them into their underground dwelling-place. This was quite a little town, where the rooms were decorated with diamonds and rubies, and the dwarf people had gold and silver and crystal table-services, and there were artificial birds that flew about like real ones, and the most beautiful flowers and fruits; and the dwarfs, who were thousands in number, had great feasts, where the tables, ready spread, came up through the floor, and cleared themselves away at the ringing of a bell, and left the rooms free for dancing to the strains of the loveliest music. And in the city there were fields and gardens, and lakes and rivers; and instead of the sun and the moon to give light, there were large carbuncles and diamonds which supplied all that was wanted. John Dietrich, who was very well treated, liked it very much, all but one thing--which was that the servants who waited upon the dwarfs were earth children, whom they had stolen and carried underground; and amongst them was Elizabeth Krabbin, once a playmate of his own, and who was a lovely girl, with clear blue eyes and ringlets of fair hair. John Dietrich of course fell in love with Elizabeth, and determined to get her out of the dwarf people's hands, and with her all the earth children they held captive. And when he had been ten years underground, and he and Elizabeth were grown up, he demanded leave to depart, and to take Elizabeth. But the dwarfs, though they could not hinder him from going, would not let her go, and no threats or entreaties could move them. Then John Dietrich remembered that the little people cannot bear an evil smell; and one day he happened to break a large stone, out of which jumped a toad, which gave him power to do what he pleased with the dwarfs, for the sight or smell of a toad causes them pain beyond all bearing. So he sent for the chiefs of the dwarfs, and bade them let Elizabeth go. But they refused; and then he went and fetched the toad. Then the story goes on in this way:--

"He was hardly come within a hundred paces of them when they all fell to the ground as if struck with a thunderbolt, and began to howl and whimper, and to writhe as if suffering the most excruciating pain. The dwarfs stretched out their hands, and cried, 'Have mercy, have mercy!

we feel that you have a toad, and there is no escape for us. Take the odious beast away, and we will do all you require.' He let them kneel a few seconds longer, and then took the toad away. They then stood up, and felt no more pain. John let all depart but the six chief persons, to whom he said, 'This night, between twelve and one, Elizabeth and I will depart, Load for me three waggons with gold, silver, and precious stones. I might, you know, take all that is in the hill; but I will be merciful. Further, you must put into two waggons all the furniture of my chamber (which was covered with emeralds and other precious stones, and in the ceiling was a diamond as big as a nine-pin bowl), and get ready for me the handsomest travelling carriage that is in the hill, with six black horses. Moreover, you must set at liberty all the servants who have been so long here that on earth they would be twenty years old and upwards, and you must give them as much silver and gold as will make them rich for life; and you must make a law that no one shall be kept here longer than his twentieth year.'

"The six took the oath, and went away quite melancholy, and John buried his toad deep in the ground. The little people laboured hard and prepared everything, and at midnight John and Elizabeth, and their companions, and all their treasures, were drawn up out of the hill. It was then one o'clock, and it was midsummer--the very time that, twelve years before, John had gone down into the hill. Music sounded around them, and they saw the gla.s.s hill open, and the rays of the light of heaven s.h.i.+ne on them after so many years; and when they got out they saw the first streaks of dawn already in the East. Crowds of the underground people were around them, busied about the waggons. John bid them a last farewell, waved his brown cap in the air, and then flung it among them.

And at the same moment he ceased to see them; he beheld nothing but a green hill, and the well-known bushes and fields, and heard the church clock of Ramfin strike two. When all was still, save a few larks, who were tuning their morning song, they all fell upon their knees and wors.h.i.+pped G.o.d, resolving henceforth to lead a pious and Christian life." And then John married Elizabeth, and was made a count, and built several churches, and presented to them some of the precious cups and plates made by the underground people, and kept his own and Elizabeth's gla.s.s shoes, in memory of what had befallen them in their youth. "And they were all taken away," the story says, "in the time of the great Charles the Twelfth of Sweden, when the Russians came on the island, and the Cossacks plundered even the churches, and took away everything."

Now there is much more to be told about the dwarfs, if only we had s.p.a.ce--how there were thousands of them in German lands, in the Saxon mines, and the Black Forest, and the Harz mountains and in other places, and in Switzerland, and indeed everywhere almost--how they gave gifts to good men, and borrowed of them, and paid honestly; how they punished those who injured them; how they moved about from country to country; how they helped great kings and n.o.bles, and showed themselves to wandering travellers and to simple country folk. But all this must be left for you to read for yourselves in Grimm's stories, and in the legends of northern lands, and in many collections of ancient poems, and romances, and popular tales. And in these, and in other books which deal with such subjects, you will find out that all these dwellers in Wonderland, and the tales that are told about them, and the stories of the G.o.ds and heroes, all come from the one source of which we read something in the first chapter--the tradition's of the ancient Aryan people, from whom all of us have sprung--and how they all mean the same things; the conflict between light and darkness, the succession of day and night, the changes of the seasons, the blue and bright summer skies, the rain-clouds, the storm-winds, the thunder and the lightning, and all the varied and infinite forms of Nature in her moods of calm and storm, peace and tempest, brightness and gloom, sweet and pleasant and hopeful life and stern and cold death, which causes all brightness to fade and moulder away.

CHAPTER V.--DWELLERS IN FAIRYLAND: WEST HIGHLAND STORIES.

In a very delightful book which has already been mentioned, Campbell's "Popular Tales of the West Highlands," there are many curious stories of fairy folk and other creatures of the like kind, described in the traditions of the west of Scotland, and which are still believed in by many of the country people. There are Brownies, for instance, the farm spirits. One of these, so the story goes, inhabited the island of Inch, and looked after the cattle of the Mac Dougalls; but if the dairymaid neglected to leave a portion of milk for him at night, one of the cattle would be sure to fall over the rocks. Another kind of Brownie, called the Bocan, haunted a place called Moran, opposite the Isle of Skye, and protected the family of the Macdonalds of Moran, but was very savage to other people, whom he beat or killed. At last Big John, the son of M'Leod of Raasay, went and fought the creature in the dark, and tucked him under his arm, to carry him to the nearest light and see what he was like. But the Brownies hate to be seen, and this one begged hard to be let off, promising that he would never come back. So Big John let him off, and he flew away singing:--

"Far from me is the hill of Ben Hederin; Far from me is the Pa.s.s of Murmuring;"

and the common story says that the tune is still remembered and sung by the people of that country. It is also told of a farmer, named Callum Mohr MacIntosh, near Loch Traig, in Lochaber, that he had a fight with a Bocan, and in the fight he lost a charmed handkerchief. When he went back to get it again, he found the Bocan rubbing the handkerchief hard on a flat stone, and the Bocan said, "It is well for you that you are back, for if I had rubbed a hole in this you were a dead man." This Bocan became very friendly with MacIntosh, and used to bring him peats for fire in the deep winter snows; and when MacIntosh moved to another farm, and left a hogshead of hides behind him by accident, the Bocan carried it to his new house next morning, over paths that only a goat could have crossed.

Another creature of the same kind is a mischievous spirit, a Goblin or Brownie, who is called in the Manx language, the Glashan, and who appears under various names in Highland stories: sometimes as a hairy man, and sometimes as a water-horse turned into a man. He usually attacks lonely women, who outwit him, and throw hot peats or scalding water at him, and then he flies off howling. One feature is common to the stories about him. He asks the woman what her name is, and she always replies "Myself." So when the companions of the Glashan ask who burned or scalded him, he says "Myself," and then they laugh at him.

This answer marks the connection between these tales and those of other countries. Polyphemos asks Odysseus his name, and is told that it is Outis, or "n.o.body." So when Odysseus blinds Polyphemos, and the other Kyklopes ask the monster who did it, he says, "n.o.body did it." There is a Slavonian story, also, in which a cunning smith puts out the eyes of the Devil, and says that his name is Issi, "myself;" and when the tortured demon is asked who hurt him, he says, "Issi did it;" and then his companions ridicule him.

Among other Highland fairy monsters are the water-horses (like the Scandinavian and Teutonic Kelpies) and the water-bulls, which inhabit lonely lochs. The water-bulls are described as being friendly to man; the water-horses are dangerous--when men get upon their backs they are carried off and drowned. Sometimes the water-horse takes the shape of a man. Here is a story of this kind from the island of Islay: There was a farmer who had a great many cattle. Once a strange-looking bull-calf was born amongst them, and an old woman who saw it knew it for a water-bull, and ordered it to be kept in a house by itself for seven years, and fed on the milk of three cows. When the time was up, a servant-maid went to watch the cattle graze on the side of a loch. In a little while a man came to her and asked her to dress or comb his hair. So he laid his head upon her knees, and she began to arrange his hair. Presently she got a great fright, for amongst the hair she found a great quant.i.ty of water-weed; and she knew that it was a transformed water-horse. Like a brave girl she did not cry out, but went on dressing the man's hair until he fell asleep. Then she slid her ap.r.o.n off her knees, and ran home as fast as she could, and when she got nearly home, the creature was pursuing her in the shape of a horse. Then the old woman cried out to them to open the door of the wild bull's house, and out sprang the bull and rushed at the horse, and they never stopped fighting until they drove each other out into the sea. "Next day," says the story, "the body of the bull was found on the sh.o.r.e all torn and spoilt, but the horse was never more seen at all."

Sometimes the water-spirit appears in the shape of a great bird, which the West Highlanders called the b.o.o.brie, who has a long neck, great webbed feet with tremendous claws, a powerful bill hooked like an eagle's, and a voice like the roar of an angry bull. The lochs, according to popular fancy, are also inhabited by water-spirits. In Sutherlands.h.i.+re this kind of creature is called the Fuath; there are, Mr. Campbell says, males and females; they have web-feet, yellow hair, green dresses, tails, manes, and no noses; they marry human beings, are killed by light, are hurt by steel weapons, and in crossing a stream they become restless. These spirits resemble mermen and mermaids, and are also like the Kelpies, and they have also been somehow confused with the kind of spirit known in Ireland as the Banshee. Many stories are told of them. A shepherd found one, an old woman seemingly crippled, at the edge of a bog. He offered to carry her over on his back. In going over, he saw that she was webfooted; so he threw her down, and ran for his life. By the side of Loch Middle a woman saw one--"about three years ago," she told the narrator--she sat on a stone, quiet, and dressed in green silk, the sleeves of the dress curiously puffed from the wrists to the shoulder; her hair was yellow, like ripe corn; but on a nearer view, she had no nose. A man at Tubernan made a bet that he would seize the Fuath or Kelpie who haunted the loch at Moulin na Fouah. So he took a brown right-sided maned horse, and a brown black-muzzled dog, and with the help of the dog he captured the Fuath, and tied her on the horse behind him. She was very fierce, but he pinned her down with an awl and a needle. Crossing the burn or brook near Loch Migdal she grew very restless, and the man stuck the awl and the needle into her with great force. Then she cried, "Pierce me with the awl, but keep that slender hair-like slave (the needle) out of me." When the man reached an inn at Inveran, he called his friends to come out and look at the Fuath. They came out with lights, and when the light fell upon her she dropped off the horse, and fell to the earth like a small lump of jelly.

The Fairies of the West Highlands in some degree resembled the Scandinavian Dwarfs. They milked the deer; they lived underground, and worked at trades, especially metal-working and weaving. They had hammers and anvils, but had to steal wool and to borrow looms; and they had great h.o.a.rds of treasure hidden in their dwelling places. Sometimes they helped the people whom they liked, but at other times they were spiteful and evil minded; and according to tradition all over the Highlands, they enticed men and women into their dwellings in the hills, and kept them there sometimes for years, always dancing without stopping. There are many stories of this kind; and there are also many about the fondness of the Fairies for carrying off human children, and leaving Imps of their own in their places--these Imps being generally old men disguised as children. Some of these tales are very curious, and are like others that are found amongst the folk-lore of Celtic peoples elsewhere. Here is the substance of one told in Islay:--

Years ago there lived in Crossbrig a smith named MacEachern, who had an only son, about fourteen; a strong, healthy, cheerful boy. All of a sudden he fell ill, took to his bed, and moped for days, getting thin, and odd-looking, and yellow, and wasting away fast, so that they thought he must die. Now a "wise" old man, who knew about Fairies, came to see the smith at work, and the poor man told him all about his trouble. The old man said, "It is not your son you have got; the boy has been carried off by the Dacorie Sith (the Fairies), and they have left a sibhreach (changeling) in his place." Then the old man told him what to do. "Take as many egg-sh.e.l.ls as you can get, go with them into the room, spread them out before him, then draw water with them, carrying them two and two in your hands as if they were a great weight, and when they are full, range them round the fire." The smith did as he was told; and he had not been long at work before there came from the bed a great shout of laughter, and the supposed boy cried out, "I am eight hundred years old, and I never saw the like of _that_ before." Then the smith knew that it was not his own son. The wise man advised him again. "Your son,"

he said, "is in a green round hill where the Fairies live; get rid of this creature, and then go and look for him." So the smith lit a fire in front of the bed. "What is that for?" asked the supposed boy. "You will see presently," said the smith; and then he took him and threw him into the middle of it; and the sibhreach gave an awful yell, and flew up through the roof, where a hole was left to let the smoke out. Now the old man said that on a certain night the green round hill, where the Fairies kept the smith's boy, would be open. The father was to take a Bible, a dirk, and a crowing c.o.c.k, and go there. He would hear singing, and dancing, and much merriment, but he was to go boldly in. The Bible would protect him against the Fairies, and he was to stick the dirk into the threshold, to prevent the hill closing upon him. Then he would see a grand room, and there, working at a forge, he would find his own son; and when the Fairies questioned him he was to say that he had come for his boy, and would not go away without him. So the smith went, and did what the old man told him. He heard the music, found the hill open, went in, stuck the dirk in the threshold, carried the Bible on his breast, and took the c.o.c.k in his hand. Then the Fairies angrily asked what he wanted, and he said, "I want my son whom I see down there, and I will not go without him." Upon this the whole company of the Fairies gave a loud laugh, which woke up the c.o.c.k, and he leaped on the smith's shoulders, clapped his wings, and crowed l.u.s.tily. Then the Fairies took the smith and his son, put them out of the hill, flung the dirk after them, and the hill-side closed up again. For a year and a day after he got home the boy never did any work, and scarcely spoke a word; but at last one day sitting by his father, and seeing him finish a sword for the chieftain, he suddenly said, "That's not the way to do it," and he took the tools, and fas.h.i.+oned a sword the like of which was never seen in that country before; and from that day he worked and lived as usual.

Here is another story. A woman was going through a wild glen in Strath Carron, in Sutherland--the Glen Garaig--carrying her infant child wrapped in her plaid. Below the path, overhung with trees, ran a very deep ravine, called Glen Odhar, or the dun glen. The child, not a year old, suddenly spoke, and said:--

"Many a dun hummel cow, With a calf below her, Have I seen milking In that dun glen yonder, Without dog, without man, Without woman, without gillie, But one man; and he h.o.a.ry."

Then the woman knew that it was a fairy changeling she was carrying, and she flung down the child and the plaid, and ran home, where her own baby lay smiling in the cradle.

A tailor went to a farm-house to work, and just as he was going in, somebody put into his hands a child of a month old, which a little lady dressed in green seemed to be waiting to receive. The tailor ran home and gave the child to his wife. When he got back to the farm-house he found the farmer's child crying and yelping, and disturbing everybody.

It was a fairy changeling which the nurse had taken in, meaning to give the farmer's own child to the fairy in exchange; but n.o.body knew this but the tailor. When they were all gone out he began to talk to the child. "Hae ye your pipes?" said the Tailor. "They're below my head,"

said the Changeling. "Play me a spring," said the Tailor. Out sprang the little man and played the bagpipes round the room. Then there was a noise outside, and the Elf said, "Its my folk wanting me," and away he went up the chimney; and then they fetched back the farmer's child from the tailor's house.

One more story: it is told by the Sutherland-s.h.i.+re folk. A small farmer had a boy who was so cross that nothing could be done with him. One day the farmer and his wife went out, and put the child to bed in the kitchen; and they bid the farm lad to go and look at it now and then, and to thrash out the straw in the barn. The lad went to look at the child, and the Child said to him in a sharp voice, "What are you going to do?" "Thrash out a pickle of straw," said the Lad, "lie still and don't grin, like a good bairn." But the little Imp of out of bed, and said, "Go east, Donald, and when ye come to the big brae (or brow of the hill), rap three times, and when _they_ come, say ye are seeking Johnnie's flail." Donald did so, and out came a little fairy man, and gave him a flail. Then Johnnie took the flail, thrashed away at the straw, finished it, sent the flail back, and went to bed again. When the parents came back, Donald told them all about it; and so they took the Imp out of the cradle, put it in a basket, and set the basket on the fire. No sooner did the creature feel the fire than he vanished up the chimney. Then there was a low crying noise at the door, and when they opened it, a pretty little lad, whom the mother knew to be her own, stood s.h.i.+vering outside.

A few notes about West Highland giants must end this account of wonder creatures in this region. There was a giant in Glen Eiti, a terrible being, who comes into a wild strange story, too long to be told here.

He is described as having one hand only, coming out of the middle of his chest, one leg coming out of his haunch, and one eye in the middle of his face. And in the same story there is another giant called the Fachan, and the story says, "Ugly was the make of the Fachan; there was one hand out of the ridge of his chest, and one tuft out of the top of his head; it were easier to take a mountain from the root than to bend that tuft." Usually, the Highland giants were not such dreadful creatures as this. Like giants in all stories, they were very stupid, and were easily outwitted by cunning men. "The Gaelic giants (Mr.

Campbell says)[9] are very like those of Norse and German tales, but they are much nearer to real men than the giants of Germany and Scandinavia and Greece and Rome, who are almost, if not quite, equal to the G.o.ds. Their world is generally, though not always, underground; it has castles, and parks, and pasture, and all that is found above on the earth. Gold, and silver, and copper abound in the giants' land, jewels are seldom mentioned, but cattle, and horses, and spoil of dresses, and arms, and armour, combs, and basins, apples, s.h.i.+elds, bows, spears, and horses are all to be gained by a fight with the giants. Still, now and then a giant does some feat quite beyond the power of man, such as a giant in Barra, who fished up a hero, boat and all, with his fis.h.i.+ng-rod, from a rock and threw him over his head, as little boys do 'cuddies' from the pier end. So the giants may be degraded G.o.ds, after all." In the story of Connal, told by Kenneth MacLennan of Pool Ewe, there is a giant who was beaten by the hero of the tale. Connal was the son of King Cruachan, of Eirinn, and he set out on his adventures. He met a giant who had a great treasure of silver and gold, in a cave at the bottom of a rock, and the giant used to promise a bag of gold to anybody who would allow himself to be let down in a creel or basket, and send some of it up. Many people were lost in trying it, for when the giant had let them down, and they had filled the creel, the giant used to draw up the creel of gold, and then he would not let it down again, and so those who had gone down for it were left to perish in the deep cavern. Now Connal agreed to go down, and the giant served him in the same way that he had done the rest, and Connal was left in the cave among the dead men and the gold. Now the giant could not get anybody else to go down, and as he wanted more gold, he let his own son down in the creel, and gave him the sword of light, so that he might see his way before him. When the young giant got into the cave, Connal took the sword of light very quickly, and cut off the young giant's head, Then Connal put gold into the bottom of the creel, and got in himself, and covered himself over with gold, and gave a pull at the rope, and the giant drew up the creel, and when he did not see his son, he threw the creel over the back of his head; and Connal took the sword of light, and cut off the giant's head, and went away home with the sword and the gold.

There was a King of Lochlin, who had three daughters, and three giants stole them, and carried them down under the earth; and a wise man told the King that the only way to get them back was to make a s.h.i.+p that would sail over land or sea. So the King said that anybody who would make such a s.h.i.+p should marry his eldest daughter. There was a widow who had three sons, and the eldest of them said he would go into the forest and cut wood, and make the s.h.i.+p; and his mother gave him a large bannock (oat cake), and away he went. Then a Fairy came out of the river, and asked for a bit of the bannock, but he would not give her a morsel; so he began cutting the wood, but as fast as he cut them down, the trees grew up again, and he went home sorrowful. Then the next brother did the same, and he failed also. Then the youngest brother went, and he took a little bannock, instead of a big one, and the Fairy came again, and he gave her a share of the bannock; and she told him to meet her there in a year and a day, and the s.h.i.+p should be ready. And it was ready, and the youngest son sailed away in it. Then he came to a man who was drinking up a river; and the youngest son hired him for a servant. After a time, he found a man who was eating a whole ox, and he hired him too. Then he saw another man, with his ear to the earth, and he said he was hearing the gra.s.s grow; so he hired him also. Then they got to a great cave, and the last man listened, and said it was where the three giants kept the King's three daughters, and they went down into the cave, and up to the house of the biggest giant. "Ha! ha!" said the Giant, "you are seeking the King's daughter, but thou wilt not have her, unless thou hast a man who will drink as much water as I." Then the river-drinker set to work, and so did the giant, and before the man was half satisfied, the giant burst. Then they went to where the second giant was. "Ho! ho!" said the Giant, "thou art seeking the King's daughter, but thou wilt not get her, if thou hast not a man who will eat as much flesh as I." Then the ox-eater began, and so did the giant; but before the man was half satisfied, the giant burst. Then they went on to the third Giant; and the Giant said to the youngest son that he should have the King's daughter if he would stay with him for a year and a day as a slave. Then they sent up the King's three daughters, and the three men out of the cave; and the youngest son stayed with the giant for a year and a day.

When the time was up the youngest son said, "Now I am going." Then the Giant said, "I have an eagle that will take thee up;" and he put him on the eagle's back, and fifteen oxen for the eagle to eat on her way up; but before the eagle had got half way up she had eaten all the oxen, and came back again. So the youngest son had to stay with the giant for another year and a day. When the time was up, the Giant put him on the eagle again, and thirty oxen to last her for food; but before she got to the top she ate them all, and so went back again; and the young man had to stay another year and a day with the giant. At the end of the third year and a day, the Giant put him on the eagle's back a third time, and gave her three score of oxen to eat; and just when they got to the mouth of the cave, where the earth began, all the oxen were eaten, and the eagle was going back again. But the young man cut a piece out of his own thigh, and gave it to the eagle, and with one spring she was on the surface of the earth. Then the Eagle said to him, "Any hard lot that comes to thee, whistle, and I will be at thy side." Now the youngest son went to the town where the King of Lochlin lived with the daughters he had got back from the giants; and he hired himself to work at blowing the bellows for a smith. And the King's oldest daughter ordered the smith to make her a golden crown like that she had when she was with the giant, or she would cut off his head. The bellows-blower said he would do it. So the smith gave him the gold, and he shut himself up, and broke the gold into splinters, and threw it out of the window, and people picked it up. Then he whistled for the Eagle, and she came, and he ordered her to fetch the gold crown that belonged to the biggest giant; and the Eagle fetched it, and the smith took it to the King's daughter, who was quite satisfied. Then the King's second daughter wanted a silver crown like that she had when she was with the second giant; and the King's youngest daughter wanted a copper crown, like that she had when she was with the third Giant; and the Eagle fetched them both for the young man, and the smith took them to the King's daughters. Then the King asked the smith how he did all this; and the smith said it was his bellows-blower who did it. So the King sent a coach and four horses for the bellows-blower, and the servants took him, all dirty as he was, and threw him into the coach like a dog. But on the way he called the eagle, who took him out of the coach, and filled it with stones, and when the King opened the door, the stones fell out upon him, and nearly killed him; and then, the story says, "There was catching of the horse gillies, and hanging them for giving such an affront to the King." Then the King sent a second time, and these messengers also were very rude to the bellows-blower, so he made the eagle fill the coach with dirt, which fell about the King's ears, and the second set of servants were punished. The third time the King sent his trusty servant, who was very civil, and asked the bellows-blower to wash himself, and he did so, and the eagle brought a gold and silver dress that had belonged to the biggest giant, and when the King opened the coach door there was sitting inside the very finest man he ever saw. And the young man told the King all that had happened, and they gave him the King's eldest daughter for his wife, and the wedding lasted twenty days and twenty nights.