FOOTNOTES:

[A Moravian version of this tale will be found in “Der schwarze Knirps” (Wenzig, No. 15, p. 67). In another Moravian story in the same collection (No. 8) entitled “Der böse Geist im Dienste,” an evil spirit steals the food which a man had left outside his house for poor passers by. When the demon returns to hell he finds its gates closed, and he is informed by “the oldest of the devils,” that he must expiate his crime by a three years’ service on earth.A striking parallel to the Russian and the former of the Moravian stories is offered by “a legend of serpent worship,” from Bhaunagar in Káthiáwád. A certain king had seven wives, one of whom was badly treated. Feeling hungry one day, she scraped out of the pots which had been given her to wash some remains of rice boiled in milk, set the food on one side, and then went to bathe. During her absence afemale Nága (or supernatural snake-being) ate up the rice, and then “entering her hole, sat there, resolved to bite the woman if she should curse her, but not otherwise.” When the woman returned, and found her meal had been stolen, she did not lose her temper, but only said, “May the stomach of the eater be cooled!” When the Nága heard this, she emerged from her hole and said, “Well done! I now regard you as my daughter,” etc. (From the “Indian Antiquary,” Bombay, No. 1, 1872, pp. 6, 7.)]

A striking parallel to the Russian and the former of the Moravian stories is offered by “a legend of serpent worship,” from Bhaunagar in Káthiáwád. A certain king had seven wives, one of whom was badly treated. Feeling hungry one day, she scraped out of the pots which had been given her to wash some remains of rice boiled in milk, set the food on one side, and then went to bathe. During her absence afemale Nága (or supernatural snake-being) ate up the rice, and then “entering her hole, sat there, resolved to bite the woman if she should curse her, but not otherwise.” When the woman returned, and found her meal had been stolen, she did not lose her temper, but only said, “May the stomach of the eater be cooled!” When the Nága heard this, she emerged from her hole and said, “Well done! I now regard you as my daughter,” etc. (From the “Indian Antiquary,” Bombay, No. 1, 1872, pp. 6, 7.)]

Sometimes the demon of thelegendabears a close resemblance to the snake of theskazka. Thus, an evil spirit is described as coming every night at twelve o’clock to the chamber of a certain princess, and giving her no rest till the dawn of day. A soldier—the fairy prince in a lower form—comes to her rescue, and awaits the arrival of the fiend in her room, which he has had brilliantly lighted. Exactly at midnight up flies the evil spirit, assumes the form of a man, and tries to enter the room. But he is stopped by the soldier, who persuades him to play cards with him for fillips, tricks him in various ways, and fillips him to such effect with a species of “three-man beetle,” that the demon beats a hasty retreat.

The next night Satan sends another devil to the palace. The result is the same as before, and the process is repeated every night for a whole month. At the end of that time “Grandfather Satan” himself confronts the soldier, but he receives so tremendous a beating that he flies back howling “to his swamp.” After a time, the soldier induces the whole of the fiendish party to enter his knapsack, prevents them from getting out again by signing it with a cross, and then has it thumped on an anvil to his heart’s content. Afterwards he carries it about on his back, the fiends remaining under it all the while. But at last some women open it, during his absence from a cottage in which he has left it, and out rush the fiends with a crash and a roar. Meeting the soldier on his way back to the cottage, they are so frightened that they fling themselves into thepool below a mill-wheel; and there, the story declares, they still remain.[485]

This “legend” is evidently nothing more than an adaptation of one of the tales about the dull demons of olden times, whom the Christian story-teller has transformed into Satan and his subject fiends.

By way of a conclusion to this chapter—which might be expanded indefinitely, so numerous are the stories of the class of which it treats—we will take the moral tale of “The Gossip’s Bedstead.”[486]A certain peasant, it relates, was so poor that, in order to save himself from starvation, he took to sorcery. After a time he became an adept in the black art, and contracted an intimate acquaintance with the fiendish races. When his son had reached man’s estate, the peasant saw it was necessary to find him a bride, so he set out to seek one among “his friends the devils.” On arriving in their realm he soon found what he wanted, in the person of a girl who had drunk herself to death, and who, in common with other women who had died of drink, was employed by the devils as a water carrier. Her employers at once agreed to give her in marriage to the son of their friend, and a wedding feast was instantly prepared. While the consequent revelry was in progress, Satan offered to present to the bridegroom a receipt which a father had given to the devils when he sold them his son. But when the receipt was sought for—the production of which would have enabled the bridegroom to claim the youth in question as his slave—it could not be found; a certain devil had carried it off, andrefused to say where he had hidden it. In vain did his master cause him to be beaten with iron clubs, he remained obstinately mute. At length Satan exclaimed—

“Stretch him on the Gossip’s Bedstead!”

As soon as the refractory devil heard these words, he was so frightened that he surrendered the receipt, which was handed over to the visitor. Astonished at the result, the peasant enquired what sort of bedstead that was which had been mentioned with so much effect.

“Well, I’ll tell you, but don’t you tell anyone else,” replied Satan, after hesitating for a time. “That bedstead is made for us devils, and for our relations, connexions, and gossips. It is all on fire, and it runs on wheels, and turns round and round.”

When the peasant heard this, fear came upon him, and he jumped up from his seat and fled away as fast as he could.

At this point, though much still remains to be said, I will for the present bring my remarks to a close. Incomplete as is the account I have given of the Skazkas, it may yet, I trust, be of use to students who wish to compare as many types as possible of the Popular Tale. I shall be glad if it proves of service to them. I shall be still more glad if I succeed in interesting the general reader in the tales of the Russian People, and through them, in the lives of those Russian men and women of low degree who are wont to tell them, those Russian children who love to hear them.

FOOTNOTES:[424]Afanasief,Legendui, p. 6.[425]These two stories are quoted by Buslaef, in a valuable essay on “The Russian Popular Epos.” “Ist. Och.” i. 438. Another tradition states that the dog was originally “naked,”i.e., without hair; but the devil, in order to seduce it from its loyalty, gave it ashuba, or pelisse,i.e., a coat of hair.[426]Buslaef, “Ist. Och,” i. 147, where the Teutonic equivalents are given.[427]Tereshchenko, v. 48. For a German version of the story, see theKM., No. 124, “Die Kornähre.”[428]Afanasief,P.V.S.i. 482.[429]Afanasief,Legendui, p. 19.[430]Tereshchenko, v. p. 45. Some of these legends have been translated by O. von. Reinsberg-Düringsfeld in the “Ausland,” Dec. 9, 1872.[431]According to a Bohemian legend the Devil created the mouse, that it might destroy “God’s corn,” whereupon the Lord created the cat.[432]Pit’, = to drink.[433]Tereshchenko, v. 47.[434]Afanasief,Legendui, p. 13.[435]Afanasief,Legendui, No. 3. From the Voroneje Government.[436]Afanasief,Legendui, No. 8.[437]Who thus becomes his “brother of the cross.” This cross-brothership is considered a close spiritual affinity.[438]Afanasief, in his notes to this story, gives several of its variants. The rewards and punishments awarded in a future life form the theme of a great number of moral parables, apparently of Oriental extraction. For an interesting parallel from the Neilgherry Hills, see Gover’s “Folk-Songs of Southern India,” pp. 81-7.[439]Afanasief,Legendui, No. 7.[440]The icona,ἐικώνor holy picture.[441]For some account of Perun—the Lithuanian Perkunas—whose name and attributes appear to be closely connected with those of the Indian Parjanya, see the “Songs of the Russian Nation,” pp. 86-102.[442]A Servian song, for instance, quoted by Buslaef (“Ist. Och.” i. 361) states that “The Thunder” (i.e., the Thunder-God or Perun) “began to divide gifts. To God (Bogu) it gave the heavenly heights; to St. Peter the summer” (Petrovskieso called after the Saint) “heats; to St. John, the ice and snow; to Nicholas, power over the waters, and to Ilya the lightning and the thunderbolt.”[443]Afanasief,Legendui, pp. 137-40,P.V.S., i. 469-83. Cf. Grimm’s “Deutsche Mythologie,” pp. 157-59.[444]Afanasief,Legendui, No. 10. From the Yaroslaf Government.[445]Il’inskomubat’kye—to the Elijah father.[446]Strictly speaking, achetverìk= 5.775 gallons.[447]Afanasief,P.V.S., iii. 455.[448]CalledLisun,Lisovik,Polisun, &c. He answers to theLyeshyor wood-demon (lyes= a forest) mentioned above, p.212.[449]Afanasief,P.V.S.i. 711.[450]Afanasief,Legendui, No. 12.[451]Quoted by Buslaef, “Ist. Och.” i. 389. Troyan is also the name of a mythical king who often figures in Slavonic legends.[452]Afanasief,Legendui, No. 11. From the Orel district.[453]Afanasief,Legendui, pp. 141-5. With this story may be compared that of “The Cross-Surety.” See above, p.40.[454]Afanasief,Legendui, No. 5. From the Archangel Government.[455]Popovskie, frompop, the vulgar name for a priest, the Greekπάππας.[456]Theprosvirka, orprosfora, is a small loaf, made of fine wheat flour. It is used for the communion service, but before consecration it is freely sold and purchased.[457]A few lines are here omitted as being superfluous. In the original the second princess is cured exactly as the first had been. The doctors then proceed to a third country, where they find precisely the same position of affairs.[458]Byely= white. See the “Songs of the Russian People,” p. 103, the “Deutsche Mythologie,” p. 203.[459]Shchob tebe chorny bog ubif!Afanasief,P.V.S., i. 93, 94.[460]Afanasief,P.V.S.iii. 314, 315.[461]Lemboï, perhaps a Samoyed word.[462]Lemboi te (tebya) voz’mi![463]Afanasief,P.V.S.iii. pp. 314, 315.[464]Prolub’(forprorub’), a hole cut in the ice, and kept open, for the purpose of getting at the water.[465]Satana.[466]The word by which the husband here designates his wife iszakon, which properly signifies (1) law, (2) marriage. Here it stands for “spouse.” Satan replies, “If this be thyzakon, go hence therewith! to sever azakonis impossible.”[467]Abridged from Afanasief,P.V.S.iii. 315, 316.[468]See the notes in Grimm’sKM.Bd. iii. to stories 100 and 101.[469]Afanasief, v. No. 26.[470]Afanasief, v. No. 48.[471]“Entered upon his matured years,” from 17 to 21.[472]The sleeping-place.[473]Literally, “to all the four sides.”[474]Haltrich, No. 27.[475]Afanasief, v. No. 25.[476]Khudyakof, No. 114.[477]Chap. i. p.46.[478]Afanasief, vii., No. 14.[479]Byesenok, diminutive ofByes.[480]Chort.[481]Isidore.[482]Erlenvein, No. 33. From the TulaGovernment.[483]Quoted from Borichefsky, by Afanasief,Legendui, p. 182.[484]Emy na zdorovie!“Good health to him!”[485]Afanasief, v. No. 43.[486]Afanasief,Legendui, No. 27. From the Saratof Government. This story is merely one of the numerous Slavonic variants of a talefamiliarto many lands.

[424]Afanasief,Legendui, p. 6.

[425]These two stories are quoted by Buslaef, in a valuable essay on “The Russian Popular Epos.” “Ist. Och.” i. 438. Another tradition states that the dog was originally “naked,”i.e., without hair; but the devil, in order to seduce it from its loyalty, gave it ashuba, or pelisse,i.e., a coat of hair.

[426]Buslaef, “Ist. Och,” i. 147, where the Teutonic equivalents are given.

[427]Tereshchenko, v. 48. For a German version of the story, see theKM., No. 124, “Die Kornähre.”

[428]Afanasief,P.V.S.i. 482.

[429]Afanasief,Legendui, p. 19.

[430]Tereshchenko, v. p. 45. Some of these legends have been translated by O. von. Reinsberg-Düringsfeld in the “Ausland,” Dec. 9, 1872.

[431]According to a Bohemian legend the Devil created the mouse, that it might destroy “God’s corn,” whereupon the Lord created the cat.

[432]Pit’, = to drink.

[433]Tereshchenko, v. 47.

[434]Afanasief,Legendui, p. 13.

[435]Afanasief,Legendui, No. 3. From the Voroneje Government.

[436]Afanasief,Legendui, No. 8.

[437]Who thus becomes his “brother of the cross.” This cross-brothership is considered a close spiritual affinity.

[438]Afanasief, in his notes to this story, gives several of its variants. The rewards and punishments awarded in a future life form the theme of a great number of moral parables, apparently of Oriental extraction. For an interesting parallel from the Neilgherry Hills, see Gover’s “Folk-Songs of Southern India,” pp. 81-7.

[439]Afanasief,Legendui, No. 7.

[440]The icona,ἐικώνor holy picture.

[441]For some account of Perun—the Lithuanian Perkunas—whose name and attributes appear to be closely connected with those of the Indian Parjanya, see the “Songs of the Russian Nation,” pp. 86-102.

[442]A Servian song, for instance, quoted by Buslaef (“Ist. Och.” i. 361) states that “The Thunder” (i.e., the Thunder-God or Perun) “began to divide gifts. To God (Bogu) it gave the heavenly heights; to St. Peter the summer” (Petrovskieso called after the Saint) “heats; to St. John, the ice and snow; to Nicholas, power over the waters, and to Ilya the lightning and the thunderbolt.”

[443]Afanasief,Legendui, pp. 137-40,P.V.S., i. 469-83. Cf. Grimm’s “Deutsche Mythologie,” pp. 157-59.

[444]Afanasief,Legendui, No. 10. From the Yaroslaf Government.

[445]Il’inskomubat’kye—to the Elijah father.

[446]Strictly speaking, achetverìk= 5.775 gallons.

[447]Afanasief,P.V.S., iii. 455.

[448]CalledLisun,Lisovik,Polisun, &c. He answers to theLyeshyor wood-demon (lyes= a forest) mentioned above, p.212.

[449]Afanasief,P.V.S.i. 711.

[450]Afanasief,Legendui, No. 12.

[451]Quoted by Buslaef, “Ist. Och.” i. 389. Troyan is also the name of a mythical king who often figures in Slavonic legends.

[452]Afanasief,Legendui, No. 11. From the Orel district.

[453]Afanasief,Legendui, pp. 141-5. With this story may be compared that of “The Cross-Surety.” See above, p.40.

[454]Afanasief,Legendui, No. 5. From the Archangel Government.

[455]Popovskie, frompop, the vulgar name for a priest, the Greekπάππας.

[456]Theprosvirka, orprosfora, is a small loaf, made of fine wheat flour. It is used for the communion service, but before consecration it is freely sold and purchased.

[457]A few lines are here omitted as being superfluous. In the original the second princess is cured exactly as the first had been. The doctors then proceed to a third country, where they find precisely the same position of affairs.

[458]Byely= white. See the “Songs of the Russian People,” p. 103, the “Deutsche Mythologie,” p. 203.

[459]Shchob tebe chorny bog ubif!Afanasief,P.V.S., i. 93, 94.

[460]Afanasief,P.V.S.iii. 314, 315.

[461]Lemboï, perhaps a Samoyed word.

[462]Lemboi te (tebya) voz’mi!

[463]Afanasief,P.V.S.iii. pp. 314, 315.

[464]Prolub’(forprorub’), a hole cut in the ice, and kept open, for the purpose of getting at the water.

[465]Satana.

[466]The word by which the husband here designates his wife iszakon, which properly signifies (1) law, (2) marriage. Here it stands for “spouse.” Satan replies, “If this be thyzakon, go hence therewith! to sever azakonis impossible.”

[467]Abridged from Afanasief,P.V.S.iii. 315, 316.

[468]See the notes in Grimm’sKM.Bd. iii. to stories 100 and 101.

[469]Afanasief, v. No. 26.

[470]Afanasief, v. No. 48.

[471]“Entered upon his matured years,” from 17 to 21.

[472]The sleeping-place.

[473]Literally, “to all the four sides.”

[474]Haltrich, No. 27.

[475]Afanasief, v. No. 25.

[476]Khudyakof, No. 114.

[477]Chap. i. p.46.

[478]Afanasief, vii., No. 14.

[479]Byesenok, diminutive ofByes.

[480]Chort.

[481]Isidore.

[482]Erlenvein, No. 33. From the TulaGovernment.

[483]Quoted from Borichefsky, by Afanasief,Legendui, p. 182.

[484]Emy na zdorovie!“Good health to him!”

[485]Afanasief, v. No. 43.

[486]Afanasief,Legendui, No. 27. From the Saratof Government. This story is merely one of the numerous Slavonic variants of a talefamiliarto many lands.

ABCDEFGHIKLMNOPRSTUVWYZ

Ad, or Hades,303Anepou and Satou, story of,122Andrew, St., legend about,348Arimaspians,190Awful Drunkard, story of the,46

Baba Yaga, her name and nature,146;stories about,103-107,148-166,254-256Back, cutting strips from,155Bad Wife, story of the,52Beanstalk stories,35,296Beer and Corn, legend of,339Birds, legends about,335Blind Man and Cripple, story of the,246Bluebeard’s Chamber,109Brandy, legend about origin of,378Bridge-building incident,306Brothers, enmity between,93Brushes, magic,151

Cat, Whittington’s,56Chort, or devil,35Christ’s Brother, legend of,338Chudo Morskoe, or water monster,143Chudo Yudo, a many-headed monster,83Clergy: their bad reputation in folk-tales,40Coffin Lid, story of the,314Combs, magic,151Creation of Man, legends about,330Cross Surety, story of the,40Curses, legends about,363

Days of the Week, legends about,206-212Dead Mother, story of the,32Demons: part played in the Skazkas by,361;souls of babes stolen by,363;legends about children devoted to,364;about persons who give themselves to,367;dulness of,375;tricks played upon,375;gratitude of,377;resemblance of to snakes,380Devil, legends about,330,331,333Dnieper, Volga, and Dvina, story of the,217Dog, legends about,330-332Dog and Corpse, story of the,317Dolls, or puppets, magic,167-169Don and Shat, story of the rivers,215Drink, Russian peasant’s love of,42;stories about,48Durak, or Ninny, stories about,23,62

Eggs, lives of mythical beings connected with,119-124Elijah, traditions about,341-343Elijah and Nicholas, legend of,344Emilian the Fool, story of,269Evil, personified,186

Fiddler in Hell, story of the,303Fiend, story of the,24Fool and Birch-tree, story of the,62Fools, stories about,62Fortune, stories about,203Fox-Physician, story of the,296Fox-Wailer, story of the,35Friday, legend of,207Frost, story of,221

George, St., legends about,348;the Wolves and,349;the Gypsy and,350;the people of Troyan and,351Ghost stories,295-328Gold-Men,231Golden Bird, theZhar-Ptitsaor,291Golovikha, or Mayoress, story of the,55Goré, or Woe, story of,192Gossip’s Bedstead, story of the,381Gravestone, story of the Ride on the,308Greece, Vampires in,323Gypsy, story of St. George and the,350

Hades,303Hasty Word, story of the,370Head, story of the trunkless,230Headless Princess, story of the,276Heaven-tree Myth,298Helena the Fair, story of,262Hell, story of the Fiddler in,303Hills, legend of creation of,333

Ivan Popyalof, story of,79

Katoma, story of,246Koshchei the Deathless, stories of,96-115Kruchìna, or Grief,201Kuzma and Demian, the holy Smiths,82

Lame and Blind Heroes, story of the,246Laments for the dead,36Leap, bride won by a,266-269Legends,329-382Léshy, or Wood-demon, story of the,213Life, Water of,237Likho the One-Eyed, story of,186Luck, stories about,203-206

Marya Morevna, story of,97Medea’s Cauldron incident,359,368Miser, story of the,60Mizgir, or Spider, story of the,68Morfei the Cook, story of,234Mouse, legends about the,334Mythology, &c. Personifications of Good and Evil,77;the Snake,78;Daylight eclipsed by a Snake,81;the Chudo-Yudo,83;the Norka-Beast,86;the Usuinya-Bird,95;Koshchei the Deathless,96-116;the Bluebeard’s Chamber myth,109;stories about external hearts and fatal eggs, &c.,119-124;the Water Snake,129;the Tsar Morskoi or Water King,130-141;the King Bear,142;the Water-Chudo,143;the Idol,144;Female embodiments of Evil,146;the Baba Yaga,146-166;magic dolls or puppets,167;the story of Verlioka,170;the Supernatural Witch,170-183;The Sun’s Sister and the Dawn,178-185;Likho or Evil,186-187;Polyphemus and the Arimaspians,190;Goré or Woe,192;Nuzhda or Need,199;Kruchìna or Grief,201;Zluidni,201;stories about Luck,203-206;Friday,206;Wednesday,208;Sunday,211;the Léshy or Woodsprite,213;stories about Rivers,215-221;about Frost,221;about the Whirlwind,232;Morfei,234;Oh! the,235;Waters of Life and Death,237-242;Symplêgades,242;Waters of Strength and Weakness,243-245;Magic Horses,249,264;a Magic Pike,269-273;Witchcraft stories,273-295;the Zhar-Ptitsa or Glow-Bird,289-292;upper-world ideas,296;the heaven-tree myth,296-302;lower-world ideas,303;Ghost-stories,308;stories about Vampires,313-322;home and origin of Vampirism,323-328;legends about Saints, the Devil, &c.,329;Perun, the thunder-god,341;superstitions aboutlightning,343;legends about St. George and the Wolves,349;old Slavonian gods changed into demons,362;power attributed to curses,364;dulness of demons,375;their resemblance to snakes,380

National character, how far illustrated by popular tales,18Need, story of Nuzhda or,199Nicholas, St., legends about,343;his kindness,352-354;story of the Priest of,355Nicholas, St., and Elijah, story of,343Norka, story of the,86

Oh! demon named,235One-Eyed Likho, story of,186One-Eyes, Ukraine legend of,190

Peewit, legend about the335Perun, the thunder-god,341Pike, story of a magic,269Polyphemus,190Poor Widow, story of the,336Popes, Russian Priests called,36Popular Tales, their meaning &c.,16-18;human and supernatural agents in,75-78Popyalof, story of Ivan,79Priest with the Greedy Eyes, story of the,355Princess Helena the Fair, story of the,262Purchased Wife, story of the,44

Ride on the Gravestone, story of the,308Rip van Winkle story,310Rivers, legends about,215-221Russian children, appearance of,157Russian Peasants;their dramatic talent,19;pictures of their life contained in folk-tales,21;a village soirée,24;a courtship,31;a death,32;preparations for a funeral,33;wailing over the dead,35;a burial,36;religious feeling of,40;passion for drink,42;humor,48;their jokes against women,49;their dislike of avarice,59;their jokes about simpletons,62Rye, legends about,332

Saints, legends about,341;Ilya or Elijah,341-343;story of Elijah and Nicholas,344;St. Andrew,348;St. George,348-352;St. Nicholas,352-354;St. Kasian,352Scissors story,49Semilétka, story of,44Shroud, story of the,311Skazkas or Russian folk-tales,their value as pictures of Russian life,19-23;occurrence of wordskazkain,23;their openings,62;their endings,83Smith and the Demon, story of the,70Snake, the mythical, his appearance,78;story of Ivan Popyalof,79;story of the Water Snake,126;Snake Husbands,129;legend about the Common Snake,334;likeness between Snakes and Demons,380Soldier and Demon, story of,380Soldier and the Devil, legend about,366Soldier and the Vampire, story of the,318Soldier’s Midnight Watch, story of the,279Sozh and Dnieper, story of,216Sparrow, legends about the,335Spasibo or Thank You,202Spider, story of the,68Stakes driven through Vampires,326-328Stepmothers, character of,94Strength and Weakness, Waters of,243Suicides and Vampires,327Sunday, tales about,211Sun’s Sister,178-182Swallow, legends about the,335Swan Maidens,129Symplêgades,242

Terema or Upper Chambers,182Three Copecks, story of the,56Treasure, story of the,36Troyan, City of, legend about,351Two Corpses, story of the,316Two Friends, story of the,309

Ujak or Snake,126Unwashed, story of the,366Usuinya-Bird,95

Vampires, stories about,313-322;account of the belief in,322-328Vasilissa the Fair, story of,158Vazuza and Volga, story of,215Vechernitsa or Village Soirée,24Verlioka, story of,170Vieszcy, the Kashoube Vampire,325Vikhor or the Whirlwind, story of,232-244Volga, story of Vazuza and,215;of Dnieper and Dvina and,217Vy, the Servian,84

Warlock, story of the,292Water King and Vasilissa the Wise, story of the,130Water Snake, story of the,126Waters of Life and Death,237-242Waters of Strength and Weakness,243Wednesday, legend of,208Week, Days of the,206-21Whirlwind, story of the,232Whittington’s Cat,56-58Wife, story of the Bad,49;about a Good,56Wife-Gaining Leap, stories of a,266-269Witch, story of the,171Witch, story of the Dead,34Witch and Sun’s Sister, story of the,178Witch Girl, story of the,274Witchcraft,170-183,273-295Woe, story of,193Wolf-fiend, story of a,376Wolves, traditions about,349Women, jokes about,49-56

Yaga Baba.SeeBaba YagaYouth, Fountain of,72

Zhar-Ptitsa or Glow Bird,289-292Zluidni, malevolent beings called,201

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