Huc quoque terrigenam venisse Typhœa narrat,Et se mentitis superos celasse figuris;Duxque gregis, dixit, fit Jupiter; unde recurvisNunc quoque formatus Lybis est cum cornibus AmmonDelius in corvo, proles Semeleia caproFele soror Phœbi, nivea Saturnia vacca,Pisce Venus latuit, Cyllenius ibidis alis.—v. 325-332.[96]In the eighteenth story of the third book ofAfanassieffit is in company with the lamb (in the nineteenth, with the he-goat) that the cat terrifies the wolf and the bear.[97]"Idiot kot na nagáh,V krasnih sapagáh;Nessiot sabliu na plessié;A paloćku pri bedrié,Hoćiet lissu parubít,Ieià dushu zagubít."Puss-in-boots (le chat botté), helps the third brother in the tale of Perrault.[98]In Tuscany the previously mentioned story-teller, Uliva Selvi, at Antignano, near Leghorn, narrated it to me as follows:—A mother has a number of children and no money; a fairy tells her to go to the summit of the mountain, where she will find many enchanted cats in a beautiful palace, who give alms. The woman goes, and a kitten lets her in; she sweeps the rooms, lights the fire, washes the dishes, draws water, makes the beds, and bakes bread for the cats; at last she comes before the king of the cats, who is seated with a crown on his head, and asks for alms. The great cat rings the golden bell with a golden chain, and calls the cats. He learns that the woman has treated them well, and orders them to fill her apron with gold coins (rusponi). The wicked sister of the poor woman also goes to visit the cats, but she maltreats them, and returns home all scratched, and more dead than alive from pain and terror.[99]Cfr. Rochholtz,Deutscher Glaube und Brauche, i. 161.[100]Ib.—I find the same belief referred to in the twenty-first Esthonian story of Kreutzwald.[101]It is almost universally believed that when the cat cleans itself behind its ears with its wet paw, it presages rain. And yet the Latin proverb says—"Catus amat pisces, sed aquas intrare recusat;"and the Hungarian proverb, that the cat does not die in water. It is for this reason, perhaps, that it is said, in a watery autumn the cat is worth little—("The cat of autumn and the woman of spring are not worth much;"Hung. prov.)[102]Polier,Mythologie des Indes, ii. 571.[103]Mûsho na çiçnâ vy adanti mâdhyaḥ stotâraṁ te çatakrato;Ṛigv.i. 105, 8.—The commentator now interpretsçiçnâbysutrâni, threads, and now calls the reader's attention to the legend of the mice that lick their tails after plunging them into a vase full of butter, or some other savoury substance; but herevy adantican only mean, they lacerate by biting, as in the preceding strophe we have the thought that tears by biting, as the wolf tears the thirsty wild beast (mâ vyanti âdhyo na tṛishṇaǵam mṛigam).—The mouse in the jar of provisions also occurs in the fable of the mouse and the two penitents in thePańćatantram, in the Hellenic fable of the son of Minos and of Pasiphäe, who, pursuing a mouse, falls into a jar of honey, in which he is suffocated, until recalled to life by a salutary herb.[104]Den Mäusen pfeifen, heisst den Seelen ein Zeichen geben, um von ihnen abgeholt zu werden; ebenso wie der Rattenfänger zu Hameln die Lockpfeife bläst, auf deren Ton alle Mäuse und Kinder der Stadt mit ihm in den Berg hineinziehen, der sich hinter ihnen zuschliesst. Mäuse sind Seelen. Die Seele des auf der Jagd entschlafenen Königs Guntram kommt schlängleinartig aus seinem Munde hervor, um so in einen nächsten Berg und wieder zurückzulaufen. Der goethe'sche Faust weigert sich dem Tanz mit dem hübschen Hexenmädchen am Blocksberg fortzusetzen:—"Den mitten im Gesange sprangEin rothes Mäuschen ihr aus dem Munde."—Rochholtz,Deut. Glaube u. Brauch, i. 156, 157.[105]i. 268.[106]The mouse that passes over the yarn occurs again in German tradition:—"Gertrudenbuchlein ab: Zwei Mäuschen nagen an einer flachsumwundenen Spindel; eine Spinnerinn sitzt am St Gertrudentag, noch in der Zeit der Zwölften, wo die Geister in Gestalt von Mäusen erscheinen, darf gesponnen werden;" Rochholtz,ut supra, i. 158.[107]Cfr.Pentamerone, iii. 5.—In the story, iv. 1, the grateful mice assist Mineć Aniello to find the lost ring by gnawing the finger on which the magician wears it.[108]Alâyyasya paraçur nanâça tam â pavasya (pavasva according to Aufrecht's text, and according to the commentator—cfr. Bollensen, Zur Herstellung des Veda, in theOrient und Occidentof Benfey, ii. 484) deva soma; âkhuṁ ćid eva deva soma;Ṛigv.ix. 67, 30.[109]Cfr. theAntigonêof Sophocles, v. 973,et seq.[110]Thisdass noof the Piedmontese means "if not," and is evidently of Germanic origin. The Piedmontese dialect has also taken from the Germanic languages the final negative.—In Germany, children sing to the snails—"Schneckhûs, peckhûs,Stäk dîn vêr hörner rût,Süst schmît ick dî in'n gravenDa frêten dî de raven."—Cfr. Kuhn und Schwartz,N. d. S. M. u. G., p. 453.[111]InRabelais, i. 38, when Gargantua has eaten five pilgrims in his salad, another still remains hidden under a leaf of lettuce. His father says to him—"Je crois que c'est là une corne de limasson, ne le mangez point. Pourquoy? dist Gargantua, ilz sont bons tout se moys."[112]Simrock,Handbuch der Deutschen Mythologie, 2te Aufl., p. 516.[113]Lopâçaḥ siṅham pratyańćam atsâḥ;Ṛigv.x. 28, 4.[114]Avaruddhaḥ paripadaṁ na sinhaḥ; x. 28, 10.[115]Çaçah kshuram pratyańćam ǵagâra; x. 28, 9.[116]Kroshṭâ varâhaṁ nir atakta kakshât; x. 28, 4.[117]Vatso vṛishabhaṁ çûçuvânaḥ; x. 28, 9.[118]Sinhaḥ çaçamivâlakshya garuḍo vâ bhuǵañgamam;Râmây.xxiii.[119]Cfr.Mémoires sur les Contrées Occidentales, traduits du Sanscrit par Hiouen Thsang, et du Chinois par St Julien, i. 375.[120]Redimunt ea parte corporis, propter quam maxime expetuntur;Pro Æmilio Scauro. It is said that when the beaver is pursued by hunters, it tears off its testicles, as the most precious part for which beavers are hunted, popular medical belief attributing marvellous virtues to beavers' testicles.[121]xii. 35.[122]Cited by Afanassieff in the observations on the first volume of the Russian stories.[123]Cfr.Afanassieff, i. 14, ii. 24, v. 42.[124]Ye pṛishatîbhir ṛishtibhiḥ sâkaṁ vâçîbhir ańǵibhiḥ—aǵâyanta svabhânavaḥ;Ṛigv.i. 37, 2.[125]Upo ratheshu pṛishatîr ayugdhvam prashṭir vahati rohitaḥ; i. 39, 6.[126]Sa hi svasṛit pṛishadaçvo yuvâ gaṇaḥ: i. 87, 4.[127]Â vidyunmadbhir marutaḥ svarkâi rathebhir yâtha ṛishṭimadbhir açvaparnâiḥ; i. 88, 1.[128]Açvâir hiraṇyapâṇibhiḥ; viii. 7, 27.[129]Çubhe sammiçlâḥ pṛishatîr ayukshata; iii. 26, 4.[130]Aṅseshu etâḥ;Ṛigv.i. 166, 10.—Concerning the use of similar skins for dress in India, cfr. the long and instructive note of Professor Max Müller,Ṛigveda-Sanhita Translated and Explained, i. 221-223.[131]i. 1665.[132]i. 3811,et seq.; i. 4585,et seq.[133]ii. 13, translated by Wilson.[134]iii. 40, 48, 49.[135]Cfr. Simrock, the work quoted before, p. 354.[136]ii. 258, Rosen's version.[137]Oft führt der Hirsch nur zu einer schönen Frau am Brunnen; sie ist aber der Unterwelt verwandt und die Verbindung mit ihr an die Bedingung geknüpft, dass die ungleiche Natur des Verbundenen nicht an den Tag gezogen werde.[138]Du Cange adds: "Quoad baptismam, quomodo cervus ad fontes aquarum, summo desiderium perveniendum esse monstraretur."[139]Cfr. Porchat,Contes Merveilleux, xiii.[140]Mṛigâ iva hastinaḥ khâdathâ vanâ yad ârunîshu tavishîr ayugdhvam;Ṛigv.i. 64, 7.[141]Mṛigo na hastî tavishîm ushâṇaḥ;Ṛigv.iv. 16, 14.[142]Dânâ mṛigo na vâraṇaḥ purutrâ ćarathaṁ dadhe;Ṛigv.viii. 33, 8.[143]Yâhi râǵevâmavân ibhena;Ṛigv.iv. 4, 1.[144]Râmây.i. 42.[145]iii. 36.[146]iii. 47.[147]Râmây.v. 3[148]vi. 3.[149]ii. 71.[150]iii. 39.[151]i. 1353,seq.[152]Râmây.iv. 63.[153]v. 55.[154]For the connection between the seven ṛikshas (ṛishayas, wise men, stars, or bears) of the Hindoos and the septemtriones, the seven stars of the she-bear (Arktos, Arkturus), and the Arctic regions, cfr. the interesting discussion of Professor Max Müller, in the second series of his Lectures.—The seven ṛishayas are the same as the seven Añgirasas, the seven harayas, and the Marutas, who are seven (multiplied by three, that is, twenty-one). In the Marutas, as harayas, we have the monkeys. Even the wife of the king of the monkeys is named Târâ, or, properly, the star. Thus there seems to exist between the monkey and the star the same relation as between the bear and the star, a new argument to vindicate the identity of the two animals in mythology.[155]Priyâ tashṭâni me kapir vyaktâ vy adûdushat çiro nv asya râvishaṁ na sugaṁ dushkṛite bhuvaṁ viçvasmâd indra uttaraḥ; str. 5.[156]i. 2628.[157]iii. 75.[158]iv. 5.[159]v. 2, vii. 39.[160]v. 3.[161]Râmây.v. 4, v. 5.[162]v. 55.[163]Râmây.iv. 12, v. 6.—The monkey on the sea is also to be found in a Greek apologue, but the subject is somewhat different. A monkey, which during a tempest had been washed from a ship, and tossed about upon the stormy waves under the promontory of Attica, is mistaken by a dolphin for a man; the dolphin, having great affection for the race to which he presumed he belonged, takes him up and carries him towards the shore. But before letting him touch firm ground, he asks him whether he is an Athenian; the monkey answers that he is of illustrious birth; the dolphin asks if he knows the Piræus; the monkey, thinking that it is a man's name, answers that he is a great friend of his; upon which the dolphin, indignant at having been deceived, lets the monkey fall again into the sea.[164]Râmây.v. 56.[165]v. 8.[166]v. 37.[167]Râmây.v. 56.[168]v. 50.—In thePańćatantram, v. 10, it is said, on the contrary, that monkeys possess the virtue of healing the wounds of horses that have been scalded or burned, as the sun of morning chases the darkness away. According to a variety of this story contained in theTuti-Name, i. 130, the bite of a monkey can be cured only by the blood of the very monkey who had inflicted it.[169]Aǵńatakulaçîle 'pi prîtiṁ kurvanti vânarâḥ âtmârthe ća na rodanti; Böhtlingk,Indische Sprüche, 107.[170]v. 36.[171]i. 266.[172]Ṛiksho na vo mârutaḥ çimîvâṅ amo dadhro gâuriva bhîmayuḥṚigv.v. 56, 3.[173]Amî ya ṛikshâ nihitâsa uććâ;Ṛigv.i. 24, 10.[174]Râmây.i. 60-62.[175]vi. 46.[176]vi. 6.[177]v. 59.[178]v. 25.[179]This story, with some variations, was already known in the sixteenth century: "Demetrius Moschovitarum legatus Romam missus, teste Paulo Jovio (quoted by Aldrovandi), narravit proximis annis viciniæ suæ agricolam quærendi mellis causa in prægrandem et cavam arborem superne desiliisse, eumque profundo mellis gurgite collo tenus fuisse immersum et biduo vitam solo melle sustinuisse, cum in illâ solitudine vox agricolæ opem implorantis ad viatorum aures non perveniret. Tandem hic, desperata salute, ursæ beneficio extractus evasit, nam hujus feræ ad mella edenda more humano in arboris civitatem se demittentis, pellem tergoris manibus comprehendit et inde ab ursa subito timore exterrita et retrocedente extractus fuit."—The bear is also celebrated in Kriloff's fables as an eater of honey.—In an apologue of Abstemius, the bear, when searching for honey, is stung by a bee; he avenges himself by destroying the honeycombs, but the swarms of bees fly upon him, and sting and torment him on every side; the bear then complains that by not having known how to support a small evil he had drawn upon himself a very grave one.—The pears of the Italian proverb in connection with the bear also refer to hydromel or to honey. The Italian proverbs are as follows: "Dar le pere in guardia all' orso" (to give the pears to be guarded by the bear); "Chi divide la pera (or il miele) all' orso ne ha sempre men che parte" (he who divides the pear (or the honey) with the bear, always has less than a part, that is, the bear eats it all), and "L'orso sogna pere" (the bear dreams of pears). To catch the bear is the same as to be inebriated; the bear, in fact, is, in the legends, often inebriated himself with honey, as the Vedic Indras with the ambrosia, and as Balarâmas in the spirituous liquor contained in the fissure of a tree (Vishṇu-P.v. 25). The sun in the cloud or in the rainy or wintry season drinks more than necessary. Cfr. also Ralston,Songs of the Russian People, p. 182.[180]In the fifteenth story ofAfanassieff, the bear revenges himself upon an old man who had cut off one of his paws with a hatchet; the bear makes himself a paw from the wood of a linden-tree, takes the old man and the old woman by surprise in their house and devours them. In the nineteenth story of the fourth book, the bear allies himself with the fox lamed by the peasant, and with the gadfly that the peasant had placed behind the straw, in order to revenge himself upon the peasant, who, promising to cover him with spots like the horse, had struck him here and there on the body with a red-hot axe, so that the bones were left bare. This fable is perhaps connected with the Hindoo superstition that the burns of a horse are cured by means of a monkey. As to the wooden paws, they are doubtless the branches of the cloudy or nocturnal forest. In theEddaof Sömund it is said that the Alfes are accustomed to call the trees the beautiful arms; we already know the meaning of the boy with the golden hand.[181]In the tenth story of the third book ofAfanassieff, Nadzei, the son of a virgin who is the daughter of a priest, makes himself formidable by cutting down the forest and drawing, without assistance, out of the forest the bear that destroyed the cats.[182]In a description of the last Sunday of the Roman carnival of the thirteenth century, in Du Cange,s. v. Carnelevarium, we read: "Occidunt ursum, occiditur diabolus, id est, temptator nostræ carnis."—In Bohemia it is still the custom at the end of the carnival to bring the bear,—that is, a man disguised as a bear, with straw, who goes round to ask for beer (or hydromel, which takes the place of the mythical honey or ambrosia). The women take the straws to put them into the place where the hens lay their eggs, to make them lay better. In Suabia the straw bear is accused of having killed a blind cat, and therefore condemned, with all formality, to death, after having had, before his death, two priests to console him; on Ash-Wednesday the bear is solemnly buried.—Cfr. Reinsberg von Düringfeld,Das festliche Jahr.—The poet Hans Sachs, quoted by Simrock, covers with a bear's skin two old women who are to be presented to the devil.[183]Cfr., moreover,Afanassieff, ii. 33.—In a popular Norwegian story, the fox makes the bear catch fish with his tail, which is frozen in the water.[184]Afanassieff, v. 2.[185]viii. 10.[186]iv. 13.[187]i. 6.[188]Concerning the bear's sleep, it is interesting to read the curious information furnished by Aldrovandi (De Quadr. Dig. Viv.i.): "Devorant etiam ursi ineunte hyeme radices nomine nobis adhuc ignotas, quibus per longum temporis spatium cibi cupiditas expletur et somnus conciliatur. Nam in Alpibus Helveticis aiunt, referente Gesnero, vaccarum pastorem eminus vidisse ursum, qui radicem quemdam manibus propriis effossam edebat, et post ursi discessum, illuc se transtulisse; radicemque illam degustasse, qui postmodum tanto somni desiderio affectus est, ut se continere non potuerit, quin in viâ stratus somno frueretur." The bear, as a nocturnal and wintry animal, must of necessity conciliate sleep.[189]Cfr.Afanassieff, vi. 5.—According to Hellenic tradition, Paris and Atalanta were nourished with the milk of a she-bear.[190]Cfr.Afanassieff, v. 27, v. 28.—According to Cardano, to meet with a bear's cub just born indicated a change of fortune for the better.[191]Cfr. the work of Schade,Die Sage von der Heiligen Ursula. She is also to be found among theLeggende del Secolo Decimoquarto, published at Florence by Signor Del Lungo (Barbera, publisher).[192]"... il parle, on l'entend, il sait danser, ballerFaire des tours de toute sortePasser en des cerceaux."—La Fontaine, Fables, ix. 3.InLa Fontaine, the monkey is again identified with the ass, as a judge on the tribunal between the wolf and the fox, and afterwards as dressed in the skin of the dead lion. In the fourth fable of the eleventh book, La Fontaine makes the monkey M.A. narrate the story of theasinus asinum fricat;in the second fable of the twelfth book the monkey scatters the miser's treasure, as in Hindoo tradition it spoils the sacrificial offerings.[193]Cfr. Aldrovandi,De Quadr. Dig. Viv.[194]Cfr.Ueber den Zusammenhang indischer Fabeln mit griechischen, Berlin, Dümmler, 1855.[195]In a German tradition referred to by Schmidt,Forschungen, s. 105, we have the deity who presents himself as a fox to the hunter voluntarily to be sacrificed; the hunter flays him, and the flies and ants eat his flesh. In a Russian story of which I shall give an abridgment, the wolf eats the fox when he sees it without its hairy covering.[196]i. 5566,et seq.[197]i. 16, iv. 2; cfr. also iv. 10, and the chapter on the Hare.—In the story, iii. 14, of thePańćatantram, the jackal cheats the lion who has occupied his cave, by making him roar; and thus assuring himself that the lion is in the cave, he is able to escape.[198]iii. 29.[199]Cfr.Pańćatantram, i. 10;Tuti-Name, ii. 146.[200]i. 2, ii. 3.—In the nineteenth Mongol story, the young man who passes himself off as a hero is ordered to bring to the queen the skin of a certain fox which is indicated to him; on the way the youth loses his bow; returning to look for it, he finds the fox dead close to the bow, which it had tried to bite, and which had struck and killed it.[201]iv. 4.[202]i. 134, 135.[203]Tuti-Name, ii. 125.—In the stories of the same night (the twenty-second) of theTuti-Name, we have the lynx (lupus cervarius) who wishes to take the house of the monkey who occupies the lion's house, and the jackal who runs after the camel's testicles, as in thePańćatantramhe runs after those of the bull. In the story, ii. 7, the fox lets his bone fall into the water in order to catch a fish (a variety of the well-known fable of the dog and of the wolf or devil as fisherman).[204]Tuti-Name, ii. 142, 143.[205]i. 168,et seq.[206]Querolus, i. 2.[207]In the eighteenth story of the fourth book ofAfanassieff, an extraordinary cake escapes from the house of an old man and woman, and wanders about; it finds the hare, the wolf, and the bear, who all wish to eat it; it sings its story to them all, and is allowed to go; it sings it to the fox, too, but the latter praises the song, and eats the cake, after having made it get upon his back.[208]InAfanassieff, i. 14, the hero, Theodore, finds some wolves fighting among themselves for a bone, some bees fighting for the honey, and some shrimps fighting for caviare; he makes a just division, and the grateful wolves, bees, and shrimps help him in need.[209]Cfr.Lou loup penjatin theContes de l'Armagnac, collected by Bladé, Paris, 1867, p. 9.[210]Cfr. the English expression applied to the moon, "made of green cheese;" this is the connection between green and yellow previously mentioned.[211]Afanassieff, iv. 10.[212]It is here, perhaps, to be remarked that in the Piedmontese dialect lightning is calledloszna.[213]Afanassieff, iv. 11. In the fourth story of the second book of thePentamerone, instead of a fox, it is the cat that enriches Pippo Gagliufo and runs before him. In the same way as in the Russian stories the man shows himself ungrateful towards the fox, so in thePentameronethe cat ends by cursing the ungrateful Pippo Gagliufo whom she had done good to. In the following story the fox offers herself as companion to the young bride who is looking for her lost husband.[214]"Pietushók, pietushók,Zalatói grebeshók,Másliannaja galovka,Smiatanij lobók!Vighliani v oshko;Dam tebie kashki,Na krasnoi loszkie."In an unpublished Tuscan story which I heard related at Antignano near Leghorn, a chicken wishes to go with its father (the cock) into the Maremma to search for food. Its father advises it not to do so for fear of the fox, but the chicken insists upon going; on the way it meets the fox, who is about to eat it, when the chicken beseeches him to let it go into the Maremma, where it will fatten, lay eggs, bring up young chickens, and be able to provide the fox with a much more substantial meal than it now could. The fox consents. The chicken brings up a hundred young ones; when they are grown up, they set out to return home; every fowl carries in its mouth an ear of millet, except the youngest. On the way they meet the fox waiting for them; on seeing all these animals each with a straw in its beak, the astonished fox asks the mother-hen what it is they carry. "All fox's tails," she answers, upon which the fox takes to its heels.—We find the fox's tail in connection with ears of corn in the legend of Samson; the incendiary fox is also found in Ovid'sFasti, iv. 705; (from the malice with which the story-teller (a woman) relates the fable, it is probable that the fox's tail has here also a phallic meaning).—InSextus Empiricuswe read that a fox's tail hung on the arm of a weak husband is of great use to him.[215]Thus, in the myth of Kephalos, his dog cannot, by a decree of fate, overtake the fox; but inasmuch as, on the other hand, no one also, by decree of fate, can escape from the dog of Kephalos, dog and fox are both, by the command of Zeus, changed into stone (the two auroras, or dying sun and dying moon).[216]This work has, on the other hand, been already almost accomplished, as regards the Franco-Germanic part, in the erudite and interesting introduction (pp. 5-163) which Ch. Potvin has prefixed to his translation into verse of theRoman du Renard, Paris, Bohné; Bruxelles, Lacroix, 1861. I am told that Professor Schiefner read a discourse two years since at St Petersburg upon the story of the fox, but I do not know whether it has been published.[217]Vṛikâya ćiǵ ǵasamânâya çaktam;Ṛigv.vii. 68, 8.—The grateful wolf and crow are found united to assist Ivan Tzarević in the twenty-fourth story of the second book ofAfanassieff.[218]xix. 108, 109.[219]Aruṇo mâ sakṛid vṛikaḥ pathâ yantam dadarça hi uǵ ǵihîte nićâyya;Ṛigv.i. 105, 18.[220]Yâvayâ vṛikyaṁ vṛikaṁ yavaya stenam ûrmya;Ṛigv.x. 127, 6.—A wolf seen in a dream, according to Cardano, announces a robber.[221]Yo naḥ pûshann agho vṛiko duḥçeva âdideçati apa sma tvam patho ǵahi—Paripanthinam mashîvâṇaṁ huraçćitam—Dvayâvinaḥ;Ṛigv.i. 42, 2-4.[222]Svayaṁ ripus tanvaṁ rîrishîshṭa;Ṛigv.vi. 51, 6, 7.[223]Mâyinam mṛigaṁ;Ṛigv.i. 80, 7.[224]Te na âsno vṛikâṇâm âdityâso mumoćata;Ṛigv.viii. 56, 14.—Parshi dîne gabhîra âṅ ugraputre ǵighâṅsataḥ;Ṛigv.viii. 56, 11.[225]Matsyaṁ na dîna udani kshiyantam;Ṛigv.x. 68, 8.[226]iii. 45.—In the twenty-second night of theTuti-Name, the wolf enters, on the contrary, into the house of the jackal; here wolf and jackal are already distinguished in it from one another,—that is, as red wolf and black wolf.[227]i. 253.[228]i. 271.[229]Cfr.Afanassieff, vi. 51, v. 27, and v. 28.[230]It is also said that the nurse of the Latin twins was a strumpet, becauselupæorlupanæ fœminæwere names given to such women, whence also the name oflupanariagiven to the houses to which they resorted: "Abscondunt spurcas hæc monumenta lupas." Olaus Magnus wrote, that wolves, attracted by smell, attack pregnant women, whence the custom that no pregnant woman should go out unless accompanied by an armed man. The ancients believed that the phallos of the wolf roasted and eaten weakened the Venus.[231]In theLegendes et Croyances Superstitieuses de la Creuse, collected by Bonnafoux, Guéret, 1867, p. 27, we read concerning the loup garou, that the wolf thanks whoever wounds him. It is said that they who are disguised in the skin of the loup garou are condemned souls: "Chaque nuit, ils sont forcés d'aller chercher la maudite peau à un endroit convenu et ils courent ainsi jusqu'à ce qu'ils rencontrent une âme charitable et courageuse qui les délivre en les blessant."[232]
Huc quoque terrigenam venisse Typhœa narrat,Et se mentitis superos celasse figuris;Duxque gregis, dixit, fit Jupiter; unde recurvisNunc quoque formatus Lybis est cum cornibus AmmonDelius in corvo, proles Semeleia caproFele soror Phœbi, nivea Saturnia vacca,Pisce Venus latuit, Cyllenius ibidis alis.—v. 325-332.
Huc quoque terrigenam venisse Typhœa narrat,Et se mentitis superos celasse figuris;Duxque gregis, dixit, fit Jupiter; unde recurvisNunc quoque formatus Lybis est cum cornibus AmmonDelius in corvo, proles Semeleia caproFele soror Phœbi, nivea Saturnia vacca,Pisce Venus latuit, Cyllenius ibidis alis.—v. 325-332.
[96]In the eighteenth story of the third book ofAfanassieffit is in company with the lamb (in the nineteenth, with the he-goat) that the cat terrifies the wolf and the bear.
[97]
"Idiot kot na nagáh,V krasnih sapagáh;Nessiot sabliu na plessié;A paloćku pri bedrié,Hoćiet lissu parubít,Ieià dushu zagubít."
"Idiot kot na nagáh,V krasnih sapagáh;Nessiot sabliu na plessié;A paloćku pri bedrié,Hoćiet lissu parubít,Ieià dushu zagubít."
Puss-in-boots (le chat botté), helps the third brother in the tale of Perrault.
[98]In Tuscany the previously mentioned story-teller, Uliva Selvi, at Antignano, near Leghorn, narrated it to me as follows:—A mother has a number of children and no money; a fairy tells her to go to the summit of the mountain, where she will find many enchanted cats in a beautiful palace, who give alms. The woman goes, and a kitten lets her in; she sweeps the rooms, lights the fire, washes the dishes, draws water, makes the beds, and bakes bread for the cats; at last she comes before the king of the cats, who is seated with a crown on his head, and asks for alms. The great cat rings the golden bell with a golden chain, and calls the cats. He learns that the woman has treated them well, and orders them to fill her apron with gold coins (rusponi). The wicked sister of the poor woman also goes to visit the cats, but she maltreats them, and returns home all scratched, and more dead than alive from pain and terror.
[99]Cfr. Rochholtz,Deutscher Glaube und Brauche, i. 161.
[100]Ib.—I find the same belief referred to in the twenty-first Esthonian story of Kreutzwald.
[101]It is almost universally believed that when the cat cleans itself behind its ears with its wet paw, it presages rain. And yet the Latin proverb says—
"Catus amat pisces, sed aquas intrare recusat;"
"Catus amat pisces, sed aquas intrare recusat;"
and the Hungarian proverb, that the cat does not die in water. It is for this reason, perhaps, that it is said, in a watery autumn the cat is worth little—("The cat of autumn and the woman of spring are not worth much;"Hung. prov.)
[102]Polier,Mythologie des Indes, ii. 571.
[103]Mûsho na çiçnâ vy adanti mâdhyaḥ stotâraṁ te çatakrato;Ṛigv.i. 105, 8.—The commentator now interpretsçiçnâbysutrâni, threads, and now calls the reader's attention to the legend of the mice that lick their tails after plunging them into a vase full of butter, or some other savoury substance; but herevy adantican only mean, they lacerate by biting, as in the preceding strophe we have the thought that tears by biting, as the wolf tears the thirsty wild beast (mâ vyanti âdhyo na tṛishṇaǵam mṛigam).—The mouse in the jar of provisions also occurs in the fable of the mouse and the two penitents in thePańćatantram, in the Hellenic fable of the son of Minos and of Pasiphäe, who, pursuing a mouse, falls into a jar of honey, in which he is suffocated, until recalled to life by a salutary herb.
[104]Den Mäusen pfeifen, heisst den Seelen ein Zeichen geben, um von ihnen abgeholt zu werden; ebenso wie der Rattenfänger zu Hameln die Lockpfeife bläst, auf deren Ton alle Mäuse und Kinder der Stadt mit ihm in den Berg hineinziehen, der sich hinter ihnen zuschliesst. Mäuse sind Seelen. Die Seele des auf der Jagd entschlafenen Königs Guntram kommt schlängleinartig aus seinem Munde hervor, um so in einen nächsten Berg und wieder zurückzulaufen. Der goethe'sche Faust weigert sich dem Tanz mit dem hübschen Hexenmädchen am Blocksberg fortzusetzen:—
"Den mitten im Gesange sprangEin rothes Mäuschen ihr aus dem Munde."—Rochholtz,Deut. Glaube u. Brauch, i. 156, 157.
"Den mitten im Gesange sprangEin rothes Mäuschen ihr aus dem Munde."—Rochholtz,Deut. Glaube u. Brauch, i. 156, 157.
[105]i. 268.
[106]The mouse that passes over the yarn occurs again in German tradition:—"Gertrudenbuchlein ab: Zwei Mäuschen nagen an einer flachsumwundenen Spindel; eine Spinnerinn sitzt am St Gertrudentag, noch in der Zeit der Zwölften, wo die Geister in Gestalt von Mäusen erscheinen, darf gesponnen werden;" Rochholtz,ut supra, i. 158.
[107]Cfr.Pentamerone, iii. 5.—In the story, iv. 1, the grateful mice assist Mineć Aniello to find the lost ring by gnawing the finger on which the magician wears it.
[108]Alâyyasya paraçur nanâça tam â pavasya (pavasva according to Aufrecht's text, and according to the commentator—cfr. Bollensen, Zur Herstellung des Veda, in theOrient und Occidentof Benfey, ii. 484) deva soma; âkhuṁ ćid eva deva soma;Ṛigv.ix. 67, 30.
[109]Cfr. theAntigonêof Sophocles, v. 973,et seq.
[110]Thisdass noof the Piedmontese means "if not," and is evidently of Germanic origin. The Piedmontese dialect has also taken from the Germanic languages the final negative.—In Germany, children sing to the snails—
"Schneckhûs, peckhûs,Stäk dîn vêr hörner rût,Süst schmît ick dî in'n gravenDa frêten dî de raven."—Cfr. Kuhn und Schwartz,N. d. S. M. u. G., p. 453.
"Schneckhûs, peckhûs,Stäk dîn vêr hörner rût,Süst schmît ick dî in'n gravenDa frêten dî de raven."—Cfr. Kuhn und Schwartz,N. d. S. M. u. G., p. 453.
[111]InRabelais, i. 38, when Gargantua has eaten five pilgrims in his salad, another still remains hidden under a leaf of lettuce. His father says to him—"Je crois que c'est là une corne de limasson, ne le mangez point. Pourquoy? dist Gargantua, ilz sont bons tout se moys."
[112]Simrock,Handbuch der Deutschen Mythologie, 2te Aufl., p. 516.
[113]Lopâçaḥ siṅham pratyańćam atsâḥ;Ṛigv.x. 28, 4.
[114]Avaruddhaḥ paripadaṁ na sinhaḥ; x. 28, 10.
[115]Çaçah kshuram pratyańćam ǵagâra; x. 28, 9.
[116]Kroshṭâ varâhaṁ nir atakta kakshât; x. 28, 4.
[117]Vatso vṛishabhaṁ çûçuvânaḥ; x. 28, 9.
[118]Sinhaḥ çaçamivâlakshya garuḍo vâ bhuǵañgamam;Râmây.xxiii.
[119]Cfr.Mémoires sur les Contrées Occidentales, traduits du Sanscrit par Hiouen Thsang, et du Chinois par St Julien, i. 375.
[120]Redimunt ea parte corporis, propter quam maxime expetuntur;Pro Æmilio Scauro. It is said that when the beaver is pursued by hunters, it tears off its testicles, as the most precious part for which beavers are hunted, popular medical belief attributing marvellous virtues to beavers' testicles.
[121]xii. 35.
[122]Cited by Afanassieff in the observations on the first volume of the Russian stories.
[123]Cfr.Afanassieff, i. 14, ii. 24, v. 42.
[124]Ye pṛishatîbhir ṛishtibhiḥ sâkaṁ vâçîbhir ańǵibhiḥ—aǵâyanta svabhânavaḥ;Ṛigv.i. 37, 2.
[125]Upo ratheshu pṛishatîr ayugdhvam prashṭir vahati rohitaḥ; i. 39, 6.
[126]Sa hi svasṛit pṛishadaçvo yuvâ gaṇaḥ: i. 87, 4.
[127]Â vidyunmadbhir marutaḥ svarkâi rathebhir yâtha ṛishṭimadbhir açvaparnâiḥ; i. 88, 1.
[128]Açvâir hiraṇyapâṇibhiḥ; viii. 7, 27.
[129]Çubhe sammiçlâḥ pṛishatîr ayukshata; iii. 26, 4.
[130]Aṅseshu etâḥ;Ṛigv.i. 166, 10.—Concerning the use of similar skins for dress in India, cfr. the long and instructive note of Professor Max Müller,Ṛigveda-Sanhita Translated and Explained, i. 221-223.
[131]i. 1665.
[132]i. 3811,et seq.; i. 4585,et seq.
[133]ii. 13, translated by Wilson.
[134]iii. 40, 48, 49.
[135]Cfr. Simrock, the work quoted before, p. 354.
[136]ii. 258, Rosen's version.
[137]Oft führt der Hirsch nur zu einer schönen Frau am Brunnen; sie ist aber der Unterwelt verwandt und die Verbindung mit ihr an die Bedingung geknüpft, dass die ungleiche Natur des Verbundenen nicht an den Tag gezogen werde.
[138]Du Cange adds: "Quoad baptismam, quomodo cervus ad fontes aquarum, summo desiderium perveniendum esse monstraretur."
[139]Cfr. Porchat,Contes Merveilleux, xiii.
[140]Mṛigâ iva hastinaḥ khâdathâ vanâ yad ârunîshu tavishîr ayugdhvam;Ṛigv.i. 64, 7.
[141]Mṛigo na hastî tavishîm ushâṇaḥ;Ṛigv.iv. 16, 14.
[142]Dânâ mṛigo na vâraṇaḥ purutrâ ćarathaṁ dadhe;Ṛigv.viii. 33, 8.
[143]Yâhi râǵevâmavân ibhena;Ṛigv.iv. 4, 1.
[144]Râmây.i. 42.
[145]iii. 36.
[146]iii. 47.
[147]Râmây.v. 3
[148]vi. 3.
[149]ii. 71.
[150]iii. 39.
[151]i. 1353,seq.
[152]Râmây.iv. 63.
[153]v. 55.
[154]For the connection between the seven ṛikshas (ṛishayas, wise men, stars, or bears) of the Hindoos and the septemtriones, the seven stars of the she-bear (Arktos, Arkturus), and the Arctic regions, cfr. the interesting discussion of Professor Max Müller, in the second series of his Lectures.—The seven ṛishayas are the same as the seven Añgirasas, the seven harayas, and the Marutas, who are seven (multiplied by three, that is, twenty-one). In the Marutas, as harayas, we have the monkeys. Even the wife of the king of the monkeys is named Târâ, or, properly, the star. Thus there seems to exist between the monkey and the star the same relation as between the bear and the star, a new argument to vindicate the identity of the two animals in mythology.
[155]Priyâ tashṭâni me kapir vyaktâ vy adûdushat çiro nv asya râvishaṁ na sugaṁ dushkṛite bhuvaṁ viçvasmâd indra uttaraḥ; str. 5.
[156]i. 2628.
[157]iii. 75.
[158]iv. 5.
[159]v. 2, vii. 39.
[160]v. 3.
[161]Râmây.v. 4, v. 5.
[162]v. 55.
[163]Râmây.iv. 12, v. 6.—The monkey on the sea is also to be found in a Greek apologue, but the subject is somewhat different. A monkey, which during a tempest had been washed from a ship, and tossed about upon the stormy waves under the promontory of Attica, is mistaken by a dolphin for a man; the dolphin, having great affection for the race to which he presumed he belonged, takes him up and carries him towards the shore. But before letting him touch firm ground, he asks him whether he is an Athenian; the monkey answers that he is of illustrious birth; the dolphin asks if he knows the Piræus; the monkey, thinking that it is a man's name, answers that he is a great friend of his; upon which the dolphin, indignant at having been deceived, lets the monkey fall again into the sea.
[164]Râmây.v. 56.
[165]v. 8.
[166]v. 37.
[167]Râmây.v. 56.
[168]v. 50.—In thePańćatantram, v. 10, it is said, on the contrary, that monkeys possess the virtue of healing the wounds of horses that have been scalded or burned, as the sun of morning chases the darkness away. According to a variety of this story contained in theTuti-Name, i. 130, the bite of a monkey can be cured only by the blood of the very monkey who had inflicted it.
[169]Aǵńatakulaçîle 'pi prîtiṁ kurvanti vânarâḥ âtmârthe ća na rodanti; Böhtlingk,Indische Sprüche, 107.
[170]v. 36.
[171]i. 266.
[172]Ṛiksho na vo mârutaḥ çimîvâṅ amo dadhro gâuriva bhîmayuḥṚigv.v. 56, 3.
[173]Amî ya ṛikshâ nihitâsa uććâ;Ṛigv.i. 24, 10.
[174]Râmây.i. 60-62.
[175]vi. 46.
[176]vi. 6.
[177]v. 59.
[178]v. 25.
[179]This story, with some variations, was already known in the sixteenth century: "Demetrius Moschovitarum legatus Romam missus, teste Paulo Jovio (quoted by Aldrovandi), narravit proximis annis viciniæ suæ agricolam quærendi mellis causa in prægrandem et cavam arborem superne desiliisse, eumque profundo mellis gurgite collo tenus fuisse immersum et biduo vitam solo melle sustinuisse, cum in illâ solitudine vox agricolæ opem implorantis ad viatorum aures non perveniret. Tandem hic, desperata salute, ursæ beneficio extractus evasit, nam hujus feræ ad mella edenda more humano in arboris civitatem se demittentis, pellem tergoris manibus comprehendit et inde ab ursa subito timore exterrita et retrocedente extractus fuit."—The bear is also celebrated in Kriloff's fables as an eater of honey.—In an apologue of Abstemius, the bear, when searching for honey, is stung by a bee; he avenges himself by destroying the honeycombs, but the swarms of bees fly upon him, and sting and torment him on every side; the bear then complains that by not having known how to support a small evil he had drawn upon himself a very grave one.—The pears of the Italian proverb in connection with the bear also refer to hydromel or to honey. The Italian proverbs are as follows: "Dar le pere in guardia all' orso" (to give the pears to be guarded by the bear); "Chi divide la pera (or il miele) all' orso ne ha sempre men che parte" (he who divides the pear (or the honey) with the bear, always has less than a part, that is, the bear eats it all), and "L'orso sogna pere" (the bear dreams of pears). To catch the bear is the same as to be inebriated; the bear, in fact, is, in the legends, often inebriated himself with honey, as the Vedic Indras with the ambrosia, and as Balarâmas in the spirituous liquor contained in the fissure of a tree (Vishṇu-P.v. 25). The sun in the cloud or in the rainy or wintry season drinks more than necessary. Cfr. also Ralston,Songs of the Russian People, p. 182.
[180]In the fifteenth story ofAfanassieff, the bear revenges himself upon an old man who had cut off one of his paws with a hatchet; the bear makes himself a paw from the wood of a linden-tree, takes the old man and the old woman by surprise in their house and devours them. In the nineteenth story of the fourth book, the bear allies himself with the fox lamed by the peasant, and with the gadfly that the peasant had placed behind the straw, in order to revenge himself upon the peasant, who, promising to cover him with spots like the horse, had struck him here and there on the body with a red-hot axe, so that the bones were left bare. This fable is perhaps connected with the Hindoo superstition that the burns of a horse are cured by means of a monkey. As to the wooden paws, they are doubtless the branches of the cloudy or nocturnal forest. In theEddaof Sömund it is said that the Alfes are accustomed to call the trees the beautiful arms; we already know the meaning of the boy with the golden hand.
[181]In the tenth story of the third book ofAfanassieff, Nadzei, the son of a virgin who is the daughter of a priest, makes himself formidable by cutting down the forest and drawing, without assistance, out of the forest the bear that destroyed the cats.
[182]In a description of the last Sunday of the Roman carnival of the thirteenth century, in Du Cange,s. v. Carnelevarium, we read: "Occidunt ursum, occiditur diabolus, id est, temptator nostræ carnis."—In Bohemia it is still the custom at the end of the carnival to bring the bear,—that is, a man disguised as a bear, with straw, who goes round to ask for beer (or hydromel, which takes the place of the mythical honey or ambrosia). The women take the straws to put them into the place where the hens lay their eggs, to make them lay better. In Suabia the straw bear is accused of having killed a blind cat, and therefore condemned, with all formality, to death, after having had, before his death, two priests to console him; on Ash-Wednesday the bear is solemnly buried.—Cfr. Reinsberg von Düringfeld,Das festliche Jahr.—The poet Hans Sachs, quoted by Simrock, covers with a bear's skin two old women who are to be presented to the devil.
[183]Cfr., moreover,Afanassieff, ii. 33.—In a popular Norwegian story, the fox makes the bear catch fish with his tail, which is frozen in the water.
[184]Afanassieff, v. 2.
[185]viii. 10.
[186]iv. 13.
[187]i. 6.
[188]Concerning the bear's sleep, it is interesting to read the curious information furnished by Aldrovandi (De Quadr. Dig. Viv.i.): "Devorant etiam ursi ineunte hyeme radices nomine nobis adhuc ignotas, quibus per longum temporis spatium cibi cupiditas expletur et somnus conciliatur. Nam in Alpibus Helveticis aiunt, referente Gesnero, vaccarum pastorem eminus vidisse ursum, qui radicem quemdam manibus propriis effossam edebat, et post ursi discessum, illuc se transtulisse; radicemque illam degustasse, qui postmodum tanto somni desiderio affectus est, ut se continere non potuerit, quin in viâ stratus somno frueretur." The bear, as a nocturnal and wintry animal, must of necessity conciliate sleep.
[189]Cfr.Afanassieff, vi. 5.—According to Hellenic tradition, Paris and Atalanta were nourished with the milk of a she-bear.
[190]Cfr.Afanassieff, v. 27, v. 28.—According to Cardano, to meet with a bear's cub just born indicated a change of fortune for the better.
[191]Cfr. the work of Schade,Die Sage von der Heiligen Ursula. She is also to be found among theLeggende del Secolo Decimoquarto, published at Florence by Signor Del Lungo (Barbera, publisher).
[192]
"... il parle, on l'entend, il sait danser, ballerFaire des tours de toute sortePasser en des cerceaux."—La Fontaine, Fables, ix. 3.
"... il parle, on l'entend, il sait danser, ballerFaire des tours de toute sortePasser en des cerceaux."—La Fontaine, Fables, ix. 3.
InLa Fontaine, the monkey is again identified with the ass, as a judge on the tribunal between the wolf and the fox, and afterwards as dressed in the skin of the dead lion. In the fourth fable of the eleventh book, La Fontaine makes the monkey M.A. narrate the story of theasinus asinum fricat;in the second fable of the twelfth book the monkey scatters the miser's treasure, as in Hindoo tradition it spoils the sacrificial offerings.
[193]Cfr. Aldrovandi,De Quadr. Dig. Viv.
[194]Cfr.Ueber den Zusammenhang indischer Fabeln mit griechischen, Berlin, Dümmler, 1855.
[195]In a German tradition referred to by Schmidt,Forschungen, s. 105, we have the deity who presents himself as a fox to the hunter voluntarily to be sacrificed; the hunter flays him, and the flies and ants eat his flesh. In a Russian story of which I shall give an abridgment, the wolf eats the fox when he sees it without its hairy covering.
[196]i. 5566,et seq.
[197]i. 16, iv. 2; cfr. also iv. 10, and the chapter on the Hare.—In the story, iii. 14, of thePańćatantram, the jackal cheats the lion who has occupied his cave, by making him roar; and thus assuring himself that the lion is in the cave, he is able to escape.
[198]iii. 29.
[199]Cfr.Pańćatantram, i. 10;Tuti-Name, ii. 146.
[200]i. 2, ii. 3.—In the nineteenth Mongol story, the young man who passes himself off as a hero is ordered to bring to the queen the skin of a certain fox which is indicated to him; on the way the youth loses his bow; returning to look for it, he finds the fox dead close to the bow, which it had tried to bite, and which had struck and killed it.
[201]iv. 4.
[202]i. 134, 135.
[203]Tuti-Name, ii. 125.—In the stories of the same night (the twenty-second) of theTuti-Name, we have the lynx (lupus cervarius) who wishes to take the house of the monkey who occupies the lion's house, and the jackal who runs after the camel's testicles, as in thePańćatantramhe runs after those of the bull. In the story, ii. 7, the fox lets his bone fall into the water in order to catch a fish (a variety of the well-known fable of the dog and of the wolf or devil as fisherman).
[204]Tuti-Name, ii. 142, 143.
[205]i. 168,et seq.
[206]Querolus, i. 2.
[207]In the eighteenth story of the fourth book ofAfanassieff, an extraordinary cake escapes from the house of an old man and woman, and wanders about; it finds the hare, the wolf, and the bear, who all wish to eat it; it sings its story to them all, and is allowed to go; it sings it to the fox, too, but the latter praises the song, and eats the cake, after having made it get upon his back.
[208]InAfanassieff, i. 14, the hero, Theodore, finds some wolves fighting among themselves for a bone, some bees fighting for the honey, and some shrimps fighting for caviare; he makes a just division, and the grateful wolves, bees, and shrimps help him in need.
[209]Cfr.Lou loup penjatin theContes de l'Armagnac, collected by Bladé, Paris, 1867, p. 9.
[210]Cfr. the English expression applied to the moon, "made of green cheese;" this is the connection between green and yellow previously mentioned.
[211]Afanassieff, iv. 10.
[212]It is here, perhaps, to be remarked that in the Piedmontese dialect lightning is calledloszna.
[213]Afanassieff, iv. 11. In the fourth story of the second book of thePentamerone, instead of a fox, it is the cat that enriches Pippo Gagliufo and runs before him. In the same way as in the Russian stories the man shows himself ungrateful towards the fox, so in thePentameronethe cat ends by cursing the ungrateful Pippo Gagliufo whom she had done good to. In the following story the fox offers herself as companion to the young bride who is looking for her lost husband.
[214]
"Pietushók, pietushók,Zalatói grebeshók,Másliannaja galovka,Smiatanij lobók!Vighliani v oshko;Dam tebie kashki,Na krasnoi loszkie."
"Pietushók, pietushók,Zalatói grebeshók,Másliannaja galovka,Smiatanij lobók!Vighliani v oshko;Dam tebie kashki,Na krasnoi loszkie."
In an unpublished Tuscan story which I heard related at Antignano near Leghorn, a chicken wishes to go with its father (the cock) into the Maremma to search for food. Its father advises it not to do so for fear of the fox, but the chicken insists upon going; on the way it meets the fox, who is about to eat it, when the chicken beseeches him to let it go into the Maremma, where it will fatten, lay eggs, bring up young chickens, and be able to provide the fox with a much more substantial meal than it now could. The fox consents. The chicken brings up a hundred young ones; when they are grown up, they set out to return home; every fowl carries in its mouth an ear of millet, except the youngest. On the way they meet the fox waiting for them; on seeing all these animals each with a straw in its beak, the astonished fox asks the mother-hen what it is they carry. "All fox's tails," she answers, upon which the fox takes to its heels.—We find the fox's tail in connection with ears of corn in the legend of Samson; the incendiary fox is also found in Ovid'sFasti, iv. 705; (from the malice with which the story-teller (a woman) relates the fable, it is probable that the fox's tail has here also a phallic meaning).—InSextus Empiricuswe read that a fox's tail hung on the arm of a weak husband is of great use to him.
[215]Thus, in the myth of Kephalos, his dog cannot, by a decree of fate, overtake the fox; but inasmuch as, on the other hand, no one also, by decree of fate, can escape from the dog of Kephalos, dog and fox are both, by the command of Zeus, changed into stone (the two auroras, or dying sun and dying moon).
[216]This work has, on the other hand, been already almost accomplished, as regards the Franco-Germanic part, in the erudite and interesting introduction (pp. 5-163) which Ch. Potvin has prefixed to his translation into verse of theRoman du Renard, Paris, Bohné; Bruxelles, Lacroix, 1861. I am told that Professor Schiefner read a discourse two years since at St Petersburg upon the story of the fox, but I do not know whether it has been published.
[217]Vṛikâya ćiǵ ǵasamânâya çaktam;Ṛigv.vii. 68, 8.—The grateful wolf and crow are found united to assist Ivan Tzarević in the twenty-fourth story of the second book ofAfanassieff.
[218]xix. 108, 109.
[219]Aruṇo mâ sakṛid vṛikaḥ pathâ yantam dadarça hi uǵ ǵihîte nićâyya;Ṛigv.i. 105, 18.
[220]Yâvayâ vṛikyaṁ vṛikaṁ yavaya stenam ûrmya;Ṛigv.x. 127, 6.—A wolf seen in a dream, according to Cardano, announces a robber.
[221]Yo naḥ pûshann agho vṛiko duḥçeva âdideçati apa sma tvam patho ǵahi—Paripanthinam mashîvâṇaṁ huraçćitam—Dvayâvinaḥ;Ṛigv.i. 42, 2-4.
[222]Svayaṁ ripus tanvaṁ rîrishîshṭa;Ṛigv.vi. 51, 6, 7.
[223]Mâyinam mṛigaṁ;Ṛigv.i. 80, 7.
[224]Te na âsno vṛikâṇâm âdityâso mumoćata;Ṛigv.viii. 56, 14.—Parshi dîne gabhîra âṅ ugraputre ǵighâṅsataḥ;Ṛigv.viii. 56, 11.
[225]Matsyaṁ na dîna udani kshiyantam;Ṛigv.x. 68, 8.
[226]iii. 45.—In the twenty-second night of theTuti-Name, the wolf enters, on the contrary, into the house of the jackal; here wolf and jackal are already distinguished in it from one another,—that is, as red wolf and black wolf.
[227]i. 253.
[228]i. 271.
[229]Cfr.Afanassieff, vi. 51, v. 27, and v. 28.
[230]It is also said that the nurse of the Latin twins was a strumpet, becauselupæorlupanæ fœminæwere names given to such women, whence also the name oflupanariagiven to the houses to which they resorted: "Abscondunt spurcas hæc monumenta lupas." Olaus Magnus wrote, that wolves, attracted by smell, attack pregnant women, whence the custom that no pregnant woman should go out unless accompanied by an armed man. The ancients believed that the phallos of the wolf roasted and eaten weakened the Venus.
[231]In theLegendes et Croyances Superstitieuses de la Creuse, collected by Bonnafoux, Guéret, 1867, p. 27, we read concerning the loup garou, that the wolf thanks whoever wounds him. It is said that they who are disguised in the skin of the loup garou are condemned souls: "Chaque nuit, ils sont forcés d'aller chercher la maudite peau à un endroit convenu et ils courent ainsi jusqu'à ce qu'ils rencontrent une âme charitable et courageuse qui les délivre en les blessant."
[232]