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Owen,Old Rabbit.Old Rabbit, the Voodoo, and other Sorcerers. By Mary Alicia Owen. London, 1893.
Panjáb N. and Q.Panjáb Notes and Queries, a monthly periodical devoted to the systematic collection of authentic notes and scraps of information regarding the country and the people. Edited by Captain R. C. Temple, F.R.G.S., M.R.A.S., M.A.I., etc. 4 vols. Allahabad, 1883-87. [The last volume is entitled “Indian Notes and Queries.”]
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——Transs. Zig. and Zigeuner. SeeVon Wlislocki,Märchen.
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——Hess. Sagen.Hessiche Sagen. Herausgegeben von J. W. Wolf. Göttingen, 1853.
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Zéliqzon. Lothringische Mundarten von Léon Zéliqzon. Metz, 1889.
2.1Basset, 72 (Story No. 35).
2.2ii. Von Hahn, 259 (variant of Story No. 64).
3.1ii. Von Hahn, 262.
3.2Von Wlislocki,Armenier, 3 (Story No. 2).
4.1MacInnes, 279 (Story No. 8).
4.2i. Campbell, 97.
6.1Curtin,Ireland, 157; Larminie, 196; i.F.L. Journ., 54; vi.Folklore, 309. In Larminie’s version, however, a new series of adventures follows the marriage.
7.1Sébillot, in ix.Rev. Trad. Pop., 280; Luzel, ii.Contes Pop., 296.
7.2Webster, 22. The story belongs to theOutcast Childgroup (see iv.F.L. Journ., 308); and the hero’s reconciliation with his father takes place at the wedding.
8.1Webster, 33.
9.1Vinson, 56.
9.2Wolf,Deutsche Hausm., 369.
10.1Suprà, vol. i. p. 65.
11.1Dasent,Fjeld, 261, from Asbjörnsen. The story is defective.
11.2Edwards,Bahama, 90. This story likewise is the worse for wear.
12.1Romero, 129 (Story No. 38).
14.1Burton, iv.Suppl. Nights, 258.
14.2Burton, iv.Suppl. Nights, 244, citedsuprà, vol. i. p. 54.
15.1Douglas, 58.
16.1Von Wlislocki,Volksdicht., 323 (Story No. 55). In savage tales the attack on a monster from the inside is not very uncommon. See, for example, Riggs,Dakota Grammar, 91, 141; Edwards,Bahama, 72. The Quères Pueblos relate that the Coyote swallowed the Horned Toad. After being swallowed, the latter erected its spines, and so killed the Coyote. Lummis, 86. Cf. the story of the Lambton Worm (Henderson, 288), the tale from Galloway given by Mr. Andrew Lang in theAcademy, October 1885, the classic Saga of Kleostratos (infra,p. 37), and others.
18.1Schleicher, 54. Compare a tale from Oldenburg, ii. Strackerjan, 333 (variant of Story No. 630).
18.2Pitrè,Toscane, 9 (Story No. 2);F.L. Andaluz, 357; Romero, 83 (Story No. 23).
18.3De Gubernatis, ii.Zool. Myth., 36, note.
19.1Waldau, 468; Haltrich, 101 (Story No. 25).
20.1Bernoni,Fiabe, 50 (Story No. 10). We hear no more of the ring; and the lady plays no part in the final scene.
20.2i. Gonzenbach, 299 (Story No. 44).
21.1Wardrop, 68 (Story No. 12).
23.1Burton, vi.Suppl. Nights, 363.
24.1Carnoy et Nicolaides, 75; Garnett, i.Wom., 165. A shorter version in Georgeakis, 35. Substantially the same story is found in the island of Syra, in the Cyclades. ii. Von Hahn, 49 (Story No. 70).
24.2i. Cosquin, 18, 74, citing Schiefner.
25.1De Rochemonteix, 25 (Story No. 3).
25.2Schott, 135 (Story No. 10). In a Lithuanian variant the maiden sacrificed to the dragon is confounded with one of the princesses carried captive by a dragon into the well. Leskien, 407.
26.1Sébillot, i.Contes Pop., 72 (Story No. 11); ii.Rivista, 109. Two Breton variants, also collected by M. Sébillot, ix.Rev. Trad. Pop., 172, 173.
26.2ii. Strackerjan, 330 (Story No. 630).
27.1Dasent,Fjeld, 237, from Asbjörnsen.
28.1Von Wlislocki,Volksdicht., 198 (Story No. 13). As to the Keshalyi’s hairs, seesuprà, vol. i., pp. 124, 155.
29.1Von Wlislocki,Volksdicht., 260 (Story No. 34). Compare the classical legend of Tiresias. In the Hindu mythology, the daughter of Manu changed her sex several times. So did Loki in the Scandinavian mythology. Change of sex is also, as I need hardly remind the reader, found in several classical stories.
29.2Dozon, 109 (Story No. 14).
30.1Steel and Temple, 138.
30.2Ibid., 304.
31.1Siddhi-Kür, 60 (Story No. 2). Miss Busk gives a free rendering, Sagas, 18.
31.2Hatim Taï, 45.
32.1V. Bettei, in xiii.Archivio, 543, translating the story. The incident of binding the dragon, whether by an oath or a more substantial bond, is of extreme rarity inmärchen, but is by no means uncommon in sagas, as we shall find in the next chapter. See, however, the Greekmärchencitedsuprà,p. 3; and a Russian tale, viii.Rev. Trad. Pop., 69.
33.1Dorsey,Cegiha, 114. The other version follows it.
35.1Leland,Etr. Rom., 109.
37.1Pausanias, ix. 26. Nor are the cases of Herakles and Kleostratos the only cases in antiquity of what I may call combat with a dragon from the inside. In the Vatican Museum is a beautiful Attic vase found at Caere, and probably imported into Etruria in the fifth century before Christ, which contains a representation of Jason vomited forth from the dragon’s maw. The hero is identified by name; and the Golden Fleece hangs on a tree in the background; while Athene, with owl and spear and Gorgon’s head, superintends the operation. The scene is reproduced by Roscher,Lexikon, s.v.Jason. This version of the story does not seem to have found its way into literature: a sample of the endless number of variants of the classical stories which have perished, or only lived on in tradition to give us at the end of the nineteenth century the chance of recovering them asmärchenfrom the mouths of the peasantry, ere they be finally swept away by the deluge of modern civilisation.
38.1Budge,Saint George, xxxii. Yet the very arm that slew the dragon is preserved at Venice (Graf, ii.Roma, 30 note), and the cave which was the dragon’s lair is shown at Beyrout! Bérenger-Féraud,Superstitions, 216, citing Thévenot.
40.1Leg. Aur., lviii.
41.1Rudder, 461 note, prints the notice from a MS. of the time of Henry VI. I have reproduced itverbatim et literatiminCounty F.L., Gloucestershire, 48.
43.1Dr. Krauss, in ix.Archivio, 484, translating a Bosnian ballad obtained by him from the mouth of an orthodox peasant at Vukasovci.
43.2Denton, 309; Ralston,Russian F.T., 347.
44.1Georgeakis, 256.
44.2G. Ragusa-Moleti, in x.Archivio, 420.
45.1Baring-Gould,Curious Myths, 301. The whole essay on Saint George ought to be read as an important contribution to the subject; though the sun-myth, by which the author explains the legend, is now as thoroughly exploded as Dr. Heylin’s identification, which he combats, of the saint with the Arian bishop of Alexandria. Mr. Budge, however, says: “The Coptic text shows us clearly that the dragon which George fought and overcame was none other than the impious Dadianus, and it proves, if further proof is needed, that George the martyr and George, the opponent of Athanasius, Bishop of Alexandria, were two distinct persons; the fact being that Athanasius the Bishop has been confused with Athanasius the sorcerer, whom George the martyr overcame.” Budge,Saint George, xxxi. Mr. Baring-Gould, moreover, is certainly wrong in saying: “Hospinian, relating the sufferings of the martyr, affirms distinctly that his constancy was the occasion of the creation of the legend by Voragine.” Any affirmation by Hospinian on the subject would, of course, be of very little value; but all he says is that the saint’s fortitude and unshaken constancy gave occasion to the story, as it is to be read in Jacob à Voragine and Peter de Natalibus. His own interpretation is that the tale is a form under which the ancients figured the redemption of the human race. Thus, George is Christ, the Dragon is the Devil, the citizens of Silea (sic) are an image of the whole human race, a prey to the Devil, from whom the only power that can deliver them is Christ, for which we owe Him everlasting thanks and worship, etc., etc.De Festis Christianorum, sub die23rd April. Some countenance is given to the theory of misunderstanding by a Russian song which enumerates the conquests of a fiery dragon among the saint’s trials during his prolonged martyrdom. Ralston,Songs, 232. I do not know whether this occurs elsewhere.
46.1Maury,Légendes Pieuses, 144, 145.
46.2i. Grässe, 460 (Story No. 502). There is a similar statue and tradition, but wanting the maiden, at Helmstedt. Voges, 194 (Story No. 165). A monument in the church at Brent Pelham is thus described by Weever in hisFunerall Monuments: “In the wall of this church lieth a most ancient monument: a stone whereon is figured a man, and about him an Eagle, a Lion, and a Bull, all having wings, and a fourth of the shape of an Angell, as if they should represent the four Evangelists: under the feet of the man is a crosse fleurie, and under the crosse a serpent. He is thought to have been some time the lord of an ancient decaied house, well moated, not farre from this place, called O Piers Shoonkes. He flourishedAnn. à conquestu vicesimo primo.” In effect there seems to have been a family named Shonke resident at Pelham during the Middle Ages; and there is said to be a traditional tale current concerning the person buried beneath the stone, “which represents him as having so offended the devil by killing a serpent, that his Highness threatened to secure him, whether buried within or without the walls of a church; to avoid which he was deposited in the wall itself.”Gent. Mag. Lib., v. Topography, 223, quoting Weever, Brayley, and others.
47.1i.Rivista, 748. Lilies of the valley which spring from the blood of Saint Leonard, another dragon-slayer, still reveal the scenes of the saint’s combats with the dragon of Saint Leonard’s Forest in Sussex. Henderson, 300.
49.1Henderson, 285, citing a communication from “Col. Johnson, whose family have long been owners of a portion of the Pollard lands.” A similar legend accounts for the armorial bearings of the town of Bradford. ii. Parkinson, 165. Compare, too, the tenure of the manor of Sockburn, also in the bishopric of Durham. Henderson, 284.
50.1Kuno Meyer, in i.Arch. Rev., 303, translating the saga; MacInnes, 477. See also Rhys,Hibbert Lectures, 595.
51.1Campbell, i.Circ. Notes, 326.
53.1Brauns, 112. This should be compared with Campbell’s version, which is more directly from oral tradition, though probably affected by literary influences; and with Mr. Pfoundes’ version referred to further on (p. 91, note).
54.1The Ancient and Present State of Gloucestershire, by Sir Robert Atkyns, knight, 2nd edition, London, 1768 (the original edition bears date 1712), 202;A New History of Gloucestershire, Cirencester: printed by Samuel Rudder (1779), 402. I quote Rudder. Atkyns, who neither describes the ancient nor any other state of Gloucestershire, omits the detail of the milk.
55.1Readers who are unacquainted with this interesting church will pardon my mentioning that, among other curious relics of the past, it preserves the arrangement of seats around the Communion Table in the chancel, which was introduced after the Reformation, but which the reaction under Laud and at the Restoration in most cases destroyed. The Rev. George Butterworth, who was incumbent until three or four years ago, and who has written an excellent little book upon Deerhurst, kept with reverent care in its ancient situation the carved oaken Communion Table. But his successor has removed it as lumber to the north aisle, and replaced it by a brand-new deal altar and super-altar, with all the gewgaws of the present ecclesiastical fashion, to the disgust of his parishioners and of every one who values historical remains. It will hardly be believed that this gentleman bears the name and claims the blood of the antiquary Lysons. Is it not time that the nation took over every church with any pretensions to the character of an historical monument, and forbade under heavy penalties the injuries lately, and still, wrought all over England by fussy parsons and over-zealous architects? Or are we to wait until every genuine record of the past has been effaced?
56.1Ante,p. 16, note; i. Henderson, 298, 292, 296.
56.2i. Cosquin, 75, citing ii.Orient und Occident, 753.
57.1Plowden, 84. The story of Menelek is interesting but irrelevant here. The name of the king’s daughter in the Bosnian ballad cited above (p. 41) is a curious coincidence, if it be nothing more.
58.1Mage, 672. A similar story is told in Senegambia. Bérenger-Féraud,Sénég., 185.
59.1Leg. Aur., xciii. Such tales are told of several female saints. M. Maury mentions Saint Martha, Saint Veneranda and Saint Radegund. Saint Veneranda or Venera (Venus?) is a saint held in high honour in Sicily and Southern Italy. Her legend is given by Wirth, 24.
60.1ii. Grässe, 29, citing Müller,Siegburg und der Siegkreis.
62.1Dennys, 110, quoting translation by W. F. Mayers in i.N. and Q. on China and Japan, 148.
63.1i.Leg. Panjâb, 17; Steel, 258. Compare themärchenrelated,ante,p. 30. The legend seems to be localised at Poo in the Sutlej valley. Mrs. Murray-Aynsley, in iii.Rev. Trad. Pop., 431.
63.2Saxo, 302; Elton’s version, 364.
64.1Liebrecht, 66, referring to theSagaand some other sources given by Uhland.
64.2Some of these omissions, but not all, are indicated by Prof. York Powell, Elton’s version, xcii.
65.1i.Blätt. f. Pomm. Volksk., 4, citing Dr. Zechlin, who gives it from the narration of a fisherman.
65.2Science of Fairy Tales, 235. M. Teirlinck refers to several dragon-stories current in Flanders, whereof some at least belong to the Enchanted Princess group. The others would seem to be Rescue tales. But he gives no details. i. Teirlinck, 147.
69.1De Iside, 31.
70.1Zélie Colvile, in cliii.Blackwood’s Mag., 375 (March 1893).
70.2ii.Journ. Ind. Arch., 174, translatingTijds. v. Neerl. Ind., 9th Jaarg., 10th Afl.
70.3Dr. Tylor’s Presidential Address in xxi.Journ. Anthr. Inst., 408.
71.1i. Schouten, 115. The islanders were grievously offended when the travellers caught any crocodiles, and attempted to prevent them from doing so. Compare a Tupi custom which, if accurately reported, looks like human sacrifice. Featherman,Chiapo-Mar., 346. I do not feel at liberty to do more than call attention to it here.
71.2ii. Gray, 306.
72.1Ellis, i.Pol. Res., 358, 357.
72.2Plut.Parallels, 35.
72.3Pausanias, viii. 2. See Mr. Lang’s comments, ii.Myth, R. and R., 177. Another Greek vestige of human sacrifice to a bestial god seems to be the ceremony in the temple of Artemis Tauropolos at Halæ, in which blood was drawn from a man’s throat by the edge of a sword. See Lang, ii.Myth, R. and R., 216.
73.1Ellis,Land of Fetish, 122.
74.1ix.Rev. Trad. Pop., 76, quoting Abel Rémusat,Histoire de la ville de Khotan.
75.1ii.N. Ind. N. and Q., 27, quoting Cunningham,Archæol. Rep.
75.2Such legends are common in certain parts of Europe. SeeScience of F. T., ch. ix., where I have examined a number of them.
76.1Crooke, 297. Compare the legend of the canal of Chamba, iv.Ind. N. and Q., 12;Science of F. T., 82.
76.2Plutarch,Rivers, i.; Crooke, 296.
77.1Frazer, i.Golden Bough, 276, citing Major Temple in xi.Ind. Ant., 297.
77.2Crooke, 295, 297. This belief, Mr. Crooke points out, is among the difficulties constantly recurring at the census. Eusebius tells a curious tale of a victim thrown into a certain spring at Cæsarea Philippi, on the occasion of a festival, and disappearing by the power of the demon, until one day Astyrius, a Roman senator who had been converted to Christianity, was present at the rite and put an end to the pagan miracle by his prayers. But it does not appear that the victim was human. Eusebius, vii. 17.
78.1Matilda C. Stevenson, inMem. Cong. Anthrop., Chicago, 316.
78.2Ovid,Fasti, v. 621; Dion. Halicarn. i. 38; Lactantius,Inst., i. 12. See Mannhardt, ii.Wald- und Feld-kulte, 265; and Jevons,Plut. R. Q., lxxxi. With the Vestal Virgins were joined in the performance of the rite the Pontifices, the Prætors, and certain other of the citizens; but probably they only assisted in the sense of being present and performing some of the subordinate ceremonies.
78.3Crooke, 296, 298.
79.1Athenæus. xi. 15.
79.2Frazer, i.Golden Bough, 279; and see the authorities there referred to.
80.1Meier,Sagen, 373.
80.2Kuhn,Sagen aus Westf., 130.
80.3ii. Witzschel, 193.
80.4Frazer, i.Golden Bough, 258.
81.1Mannhardt, ii.Wald- und Feld-kulte, 414; Ralston, 244. I quote from Frazer, i.Golden Bough, 273, who follows Mannhardt. The authority both of Mannhardt and Ralston appears to be Afanasief.
81.2Meier,Sagen, 374.
81.3ii. Witzschel, 287, 293. I was not aware, or rather I had forgotten, when I wrote the above that Grimm had already pointed out that the common phrase: “The river-sprite demands his yearly victim,” pointed to actual human sacrifices in heathen times. Grimm, ii.Myth., 494.
82.1Jahn,Volkss. aus Pom., 144, 150.
82.2Wolf,Hess. Sag., 130, 129; Grimm, iv.Teut. Myth., 1430.
83.1Wolf,Hess. Sag., 129.
83.2Pluquet, 116.
83.3ii.Denham Tracts, 42, 78; Henderson, 265; ii. Parkinson, 106; Burne, 79.
84.1Boddam-Whetham, 210. Lander reports a similar custom on the part of the river-tribes of the Niger.
84.2Rev. J. Macdonald, in iii.Folklore, 342. Among the Bechuana the water-snake, often found in fountains, is sacred; and it is believed that if one of them be killed the fountain will be dried up. Callaway,Tales, 290 note, quoting Philip,Researches in S. Africa.
85.1Bérenger-Féraud, ii.Superstitions, 19. According to the Senephos of Kenedugu the aboriginal spirits of the country retired, on the Bambara conquest, to the depths of certain pools, where they drown any one whom they hear speaking a word of Bambara in the neighbourhood of their watery dwellings. But we are told nothing about the shape of these spirits. vii.Rev. Trad. Pop., 761, quoting the report of Dr. Crozat on his mission to Mossi (French Soudan).
85.2Rev. J. Macdonald in iii.Folklore, 342, 356. A story told at the last reference looks like the germ of a Rescue legend.
85.3Callaway,Tales, 56, 86.
86.1Callaway,Tales, 349 note, quoting ShawThe Story of my Mission.
87.1Zelia Nuttall, in viii.Journ. Am. F. L., 123, quoting Sahagun.
88.1Academy, October 1885, apparently from oral tradition at Balmaclenan. Compare the curious legend of the Senecas concerning a dragon which fed on corpses. ii.Rep. Bur. Ethn., 54.
89.1vii.Rev. Trad. Pop., 590.
91.1Brauns, 50; C. Pfoundes, in i.F. L. Record, 120. The latter relates that the rescued maiden married her deliverer, and contains some other unimportant variations. Both versions have been subjected to literary manipulation. The version of the tale of Susa No (ante,p. 51) given by Mr. Pfoundes (i.F. L. Record, 122) describes the maiden eaten by the serpent as “the yearly offering of a human sacrifice” to propitiate “the deity of the mountain.” But I hesitate to put this into the text, because Mr. Pfoundes does not give his authority, though I do not suggest it is not perfectly trustworthy. I am only anxious not to grasp too readily at evidence so exactly to my purpose.
93.1i.N. Ind. N. and Q., 147, extracting a passage from theSettlement Report.
93.2H. A. Rose, in iv.N. Ind. N. and Q., 18.
95.1Suprà, vol. i. page 53.
97.1Legrand, 77.
97.2ii. Von Hahn, 287; cf. 40 (Story No. 69).
97.3Wolf,Deutsche Hausm., 168.
98.1Meier,Märchen, 246 (Story No. 72).
98.2Maspons, i.Rond., 60.
99.1Rivière, 71.
100.1ii.N. Ind. N. and Q., 83.
100.2Georgeakis, 84.
101.1Von Wlislocki,Armenier, 27 (Story No. 14).
102.1Hatim Taï, 211. A miskal is a dram and a half.
103.1Von Wlislocki,Zigeuner, 24 (Story No. 12).
104.1vi.Archivio, 196.
104.2Luzel, ii.Contes Pop., 20.
105.1Pedroso, 45 (Story No. 11).
106.1i.Folklore, 310. Compare with this type of story those belonging to theFearless Johnnycycle.
106.2Leskien, 546.
108.1i.Jātaka, 24 (Story No. 6).
109.1Larminie, 201. The power of a second blow to restore to life, or heal a mortal wound inflicted with the same instrument, is well known in folktales.
109.2Ralston,Russian F. T., 147, citing Erlenvein.
110.1Mabinogion, 241, 250; i.Y Llyvyr Coch, 124, 133.
110.2Stokes, 269, citing Vogl’sVolksmärchen.
110.3Burton, i.Nights, 134.
111.1Stokes, 163 (Story No. 22). Other illustrations of the power of a hair are given,ibid.269.
111.2Schmidt, 101 (Story No. 13).
111.3Schmidt, 79 (Story No. 7).