NOTES.

PRONUNCIATION.

1. With regard to consonants the following points may be noticed: —

d in Danish, when standing by itself at the end or in the middle of a word, is sounded th as in bathe. The same rule applies to the Icelandic names in this book, as d has been used for t. After l, n, r, it is not pronounced in Danish, but is sounded in Icelandic (t after r, d after n, l.) Thus Danish gaard (garö) = goar', but Icelandic gard (garö) = garth.

f in Icelandic is always = v when not initial, and becomes b before n (Hrafn is pronounced H-rab'n).

g is always hard, as in go.

j in all the Scandinavian tongues is the consonant y, as in German. Occasionally i has been printed instead of j.

k in Swedish has a soft sound before á, e, i, y, ö; thus kyrka = tshsrka.

th in Icelandic names stands for ϸ, and has the sound heard in English think. In Danish, etc., where it occurs initially, it is = t.

2. Some of the vowel-sounds in Icelandic and Danish require explanation. In Icelandic: —

á has the sound of German au, English ow. Thus the name Hákon is pronounced Howkon. (In Færöese = Danish aa.)

au is pronounced öi: thus Raud = röiŏ, Audun = öiŏun. ei and ey are sounded as äi: stein has almost the sound of English stay in, pronounced quickly.

æ is pronounced as eye: thus bæ sounds like by in English.

y is equivalent to í, and y to í (the latter with the sound of English ee.)

In Danish: —

aa is a broad o sound (oa), so that raa comes near to English raw. The diphthong has also been employed throughout to represent the Swedish circled a, which has the same sound.

ö as in German, but ŏj = English oy.

y like German ü, approaching to an ee-sound; thus By comes near to English be.

Final e is always pronounced in Danish and Swedish, as in German.

AUTHORITIES.

The works from which the greater number of the stories in this volume have been selected are given in the following list, and are referred to in the notes by their abbreviated titles. The list will also serve to indicate the country to which each tale belongs. Where other works than those here named have been used, their titles are given in full, together with the nationality of the story, wherever this is not directly shown by the text.

ICELAND.

Flb.=Flateyjarbók, Vol. I. Christiania, 1860. Part of the great MS. known as the Flatey Book, containing the longer recension of King Olaf Tryggvason's Saga, and numerous legends connected with it.

Hkr. = Heimskringla, the short recension of the Sagas of the Kings of Norway, by Snorri Sturluson; edited by Unger. Christiania, 1868.

J. Arn. = Jón Árnason's "Íslenzkar ϸjóŏsögur og Æfintyri," 2 vols. Leipzig, 1862-64.

O. Dav. =Olaf Davidsson's "Íslenzkar ϸjóŏsögur;" Reykjavik, 1895 (a small volume).

FÆRÖES.

Fær. Anth.= Færösk Anthologi, ved V. U. Hammershaimb. Copenhagen, 1891.

NORWAY.

Faye = Norske Folkesagn, samlede og udgivne af Andreas Faye (2nd Ed.) Christiania, 1844.

SWEDEN.

Afz. =Swenska Folkets Sago-häider, af Arv. Aug. Afzelius, I., II. Stockholm, 1839-40.

Wig. = Folkdiktning, etc., samlad och upptecknad i Skaane (s. of Sweden) af (Fru) Eva Wigström. Copenhagen, 1880.

DENMARK.

Thiele = Danmarks Folkesagn, samlede af J. M. Thiele. Vol. II. Copenhagen, 1843.

Grundt. = Gamle danske Minder i Folkemunde af Svend Grundtvig. (2nd. Ed.) Copenhagen, 1861.

Kamp = Danske Folkeminder, samlede af Jens Kamp. Odense, 1877.

Krist. J. F. = Jyske Folkeminder, samlede af Evald Tang Kristensen. 12 Vols. 1871-95.

Krist. D. S. = Danske Sagn, samlede af Evald Tang Kristensen. 4 Vols. 1891-96.

GENERAL.

Nord. S. = Nordiske Sagn, samlede og udgivne af C. Berg og Edv. Gwdecken. Copenhagen, 1868.

SOURCES AND REMARKS.

I. — THE OLD GODS.

The narratives contained in this section are not part of the old Scandinavian mythology, but give the conceptions of the Old Gods as they were retained in the memories of the people after the introduction of Christianity. Most of them are ancient, but a few traditions have lingered on to recent times.

Thorgils and Thor: Fldamanna Saga, c. 20 and 21. The beginning of the third paragraph is condensed. More about Thorgils will be found on p. 276. He lived from 937 to 1022 A.D., and the expedition to Greenland took place in 986.

King Olaf and Thor: Odd's Saga of King Olaf Tryggvason. The incident (which is not given in Hkr. but appears in a longer form in Flb. I., 397) is assigned to the year 998.

Raud and Thor: Flb. I., 288-298. The narrative of the saga-writer has been greatly condensed in the translation. With the living image of Thor compare Earl Hákon's wooden man on p. 350.

Thor and Urebö Stone-field: Faye, p. 3. The story was taken down from a farmer living close to the spot, who used the old form tungum hamri (the heavy hammer) in telling it, "because the old people always say it so when they tell the tale."

Thor's Hammer: J. Arn., I., 445. A "Thor's hammer" was seen by Dr. Konrad Maurer in Iceland in 1858. The practice, if not the name, is known elsewhere, in Sweden and Denmark (Afz. I., 20 j Thiele, III., 360.)

Thor's Stone-weapons: Afz., I., 10 and 12. With this fear of the trolls for Thor, compare the story of the Old Man of Hoberg (p. 124). The practice of lifting the small stone on top of the big one is observed at "Ossian's Grave," in the Sma' Glen, Perthshire.

Odin and King Olaf: Flb. I., 375-6. Given also in Hkr., p. 180, with the name Varinn instead of Dixin. King Ogvald is thus referred to in Hálfs Saga: — "Finn the wealthy, of Akra-ness, lay beside Ogvalds-ness when about to sail to Iceland, and asked how long it was since King Ogvald fell. Then he heard this verse repeated in the mound.

                                 "Long time backward,                   And sailed the sea-trouts'

                                  When led were to battle               Salt-waved pathway,

                                  Hundreds of Htekling's                I of this homestead

                                  Heroes stalwart,                          Held the lordship."

The Keel of the Long Serpent: Fib., I., 433-434. This was King Olaf's famous ship, the crew of which made so brave a fight in the battle of Svöldr (1000 A.D.)

The Smith and Odin: Saga Hákonar, Guthorms ok Inga, C. 20. Given in Vigfusson and Powell's Icelandic Reader, p. 216. "Nesjar, the Naze by Laurvlk, at the mouth of the Christiania Firth: Medaldal, 120 miles away in the middle of Norway, W. by N. of Nesjar; Jardal, on the Norwegian coast above Stavanger, 70 miles W. of Medal-dal." (ib., p. 408.)

Odin the Hunter: Krist. D. S., C. 23, 57, and 67. The tradition is also given by Thiele (II., 122-123), Grundtvig, and others. The name of the hunter assumes a great variety of forms, the leading types being Wojens, Uns, Jóns, Huens (Horns). From the constant appearance of the final s, it is possible that "Odin's hunter" was the original conception. There are slight variations as to the reason of his punishment, such as hunting on Easter Day, and the same belief exists about King Valdemar.

Odin pursues the Elf-women: Krist., ib. 87, 85, and 90. This pursuit is also attributed to King Valdemar. From the length of her breasts, which hang down to her waist, or are thrown back over her shoulders, the female is sometimes called a slatlen-patte or "flabby-pap" (compare in this respect the giantess on p. 92, and the berg-woman on p. 131).

Odin in Sweden: Afz., I. 4.

Odin's Cave and Garden: Krist. D. S., II., C. Similar tales of Odin's residence in Möen are given by Grundtvig and Thiele; the latter says that the peasants leave the last sheaf to him. The phrase, "But Jesus though," is one of surprise or remonstrance: in Alden they say "Men jötten dog" in place of the ordinary "Men jös dog."

Frey: Flb. I., 403. The account of Frey's burial is also briefly given in Hkr., p. 11.

Gunnar and Frey: Flb. I., 337-339. It is probable that the story preserves some genuine features connected with the Old Northern temple-worship.

Thorgerd Hörda-brúd: Fbl.. I., 144 and 191. The real cognomen of Thorgerd is uncertain. Hörda-brúd might mean "bride of the Hördar" (the men of Hörda-land), but the name is also written Hörga-brúd (hörgr means a sacrificial cairn, but see note to p. 350), and Hölga-brúd (from Hölgi, a mythical king). The great battle with the Jómsvikings took place in 994 A.D. A temple of Thorgerd and Irpa is mentioned in NjáIs Saga, c. 87, 88. "During the night Hrapp went into the temple belonging to the Earl (Hákon) and Gudbrand. He saw Thorgerd sitting there, as big as a full-grown man: she had a large gold ring on her hand, and a fald on her head, etc."

Freyja and the Kings: Flb. I., 275-283. The second and third paragraphs are only an outline of the original. The story of the battle is briefly told in Snorra Edda (Skáldskaparmál, 57), where it is said that it will last till Doomsday. For Ironshield, the former owner of Ivar's sword, see page 42.

Loki: Faye, p. 5. In Denmark the same story is told of Christ, and in Iceland of St. Olaf.

II. — TROLLS AND GIANTS.

The stories of trolls, conceived as huge and horrible ogres, are mainly Icelandic; in the other Scandinavian countries, especially Denmark, the trolls are confounded with the berg-folk, and have little or nothing in common with their older namesakes. Thus the stories, Trolls in the Færöes, The Troll and the Bear, and The Trolls and the Cross, might equally well have gone into the next section, but for the use of the name "troll." In Icelandic other words, such as flagd and skessa are used for the female troll, and the modern form is tröll in place of the older troll.

The Trolls in Heidar-skog: Flb. I., 257-260. The words of Ironshield, "thoughts of great men lie upon me," refer to a belief in soul-wandering ("a person's ill-will or good-will being fancied as wandering abroad and pursuing their object") which is found elsewhere in the sagas.

The Trolls and King Olaf: Odd's Saga of Olaf Tryggvason, c. 47. The same story is told in different words in Flb. I., 398-399, and is referred to in Hkr. The expedition to Hálogaland was in 998 A.D.

The Hag of Mjóa-firth: J. Arn., I., 152. A farmer in Firth, who died about 1830, declared that he remembered the hag's iron shoe, which was used as a dust-bin.

The Giantess's Stone: J. Arn., I., 153. The word rendered "giantess" is skessa, a female troll.

The Female Troll on Blá-fell: J. Arn., I., 157. The story here given is preceded by a long account of the previous history of the troll. In a second version, Olaf meets the troll in a blinding drift, and seeing blood in her tracks, offers her one of his horses to ride on, if she would "leave it as good as she found it." This refers to the belief that horses are strained by being "troll-ridden."

Gissur of Botnar: J. Arn., I., 161, with variant on p. 163. The first version ends with the story of Andra-rímur, for which see “Andra-rímur and Hallgríms-rímur”.

Jóra in Jóru-kleyf: J. Arn., I., 182. A few topographical details have been omitted. The name Jóru-kleyf occurs in Hardar Saga. According to Landnima, Oxar-a was so named by Ketilbjörn, one of the early settlers, because of an axe being lost in it.

Loppa and Jón: J. Arn., I., 191. Other versions of the tale are given on pp. 187 The one here translated adds that Jón's bones were dug up in the churchyard in the middle of the x8th century; his thigh-bone reached from the ground to the hip of the tallest man present.

Trunt, trunt, and the trolls in the fells: J. Arn., I, 193. The word "trunt" has no more meaning in Icelandic than in English.

Andra-rímur and Hallgríms-rimur: J. Arn., I., 196. Andra-rímur are a very popular set of ballads. Hallgríms-rímur are the Passion Psalms of Hallgrím Petursson, which Vigfusson calls "the flower of Icelandic poetry, old as well as modem." See the stories of Hallgrím in IX – Wizards and Witches, “A poet of might”.

Hremmu-háls: J. Arn., I., 214. The belief in trolls being turned to stone at daybreak is very common; compare the "Origin of Dringey".

Bergthór in Blá-fell: J. Arn., I., 213. The derivation of Hítardal from the giantess Hit is imaginary, the real form being Hitardal. The cavity in the rock for holding the sour whey still exists, and is used for that purpose.

The Origin of Dringey: J. Arn., I., 210. This rocky island was the last refuge of the outlawed Grettir.

The Size of Trolls: J. Arn., I., 217. These later exaggerations may be compared with the giant in the Danish tale in X. — CHURCHES, TREASURES, PLAGUES, "The Shifting of Gudum Church".

Trolls in the Færöes: Farr. Anth., I., 356, also given in Danish in Nord. S., p. 55 from Antikv. Tidsskrift, 1850 (not quite so full as in the Feroese). A number of similar tales of elves are told in J. Arm, I., 118 ff; compare "The Shepherd and the Sea-folk".

The Troll and the Bear: Nord. S., 109 (from Grundtvig's Gamle Danske Minder). Variants are given by Faye (p. 30) and by Asbjörnsen and Moe (p. 139), the latter translated in Dasent's "Popular tales from the Norse."

Dyre Vaa, etc.: Faye, p. 19. With the troll's glove compare the story of “The Giant's Glove”.

The Trolls in Hedal-skov: Asbjörnsen, Norske FolkeEventyr (Ny Samling) p. 153. The incident of the common eye is familiar in some fairy-tales.

The Trolls and the Cross: Krist. D. S., I., 511. The trolls here are the Danish ones = bergfolk. The virtues of the rowan-tree appear in other stories.

Dofri: Flb. I., 564-6. The story is very differently told in Hkr. (Saga Hálídanar Svarta, c. 8), and the writers of Flb. have also worked that version into their tale of Dofri.

The Giant on Saudey: Fib. I., 524-530. The early part is slightly condensed, and the last paragraph only an abstract of the original narrative. With the witch's prophecy compare the story of Ingimund: IX. — WIZARDS AND WITCHES, "The Finns and Ingimund".

The Giantess's Cave in Sandö: Fær. Anth., 332, also in Danish in Nord. S., p. 22. There is a similar story about Fjallavatn in Vaagö.

Oli the Strong, etc.: Fxr. Anth., I., 348-351.

Mikines: Fær. Anth., I., 352. Castoreum was formerly used to protect the open boats against whales, who were supposed to dislike the scent of it. An old story of shifting islands in the way here imagined is that of Gefjón, and the origin of Sjælland in Denmark (Hkr., p. 6).

The Giant on Hestmandö: Faye, p. 10. The Horseman is some 1650 feet high, and the hole in Torgehatten is about 430 ells long, and from 90 to 220 feet high.

The Raaman, etc.: Faye, p. 12.

The Giant in Dunkeraberg: Faye, p. 13. The value of knowing a troll's name is also shown by the story X. — CHURCHES, TREASURES, PLAGUES, "The building of Lund Cathedral."

The Giant of Tindfell: Nord. S., p. 47 (from Hammerich's "Skandinaviske Reiseminder"). The incident of the fir-cone is also given by Faye, p. 19.

The Giant of Ness: Nord. S., p. 24 (from Afzelius). In this and the following tale the "giant" seems to be more of a bergman, to which the incident of the cow also points; compare the story of the birth: III. — BERG-FOLK AND DWARFS: A Birth among the Bergfolk.

The Giant at Lagga Kirk: Nord. S., p. 33 (from Afzelius). For the hatred borne by trolls towards church bells, compare the following tale, and X. — CHURCHES, TREASURES, PLAGUES, "The Grave-sow".

The Giant's Flitting: Nord. S., p. 43 (from Grundtvig).

The Giant's Dam: Krist. J. F., III., p. 57. The berg-man here is evidently intended for a giant.

The Giantess and the Ploughers: ib., p. 59.

The Giant's Glove: ib., IV., p. 50. The glove worn by the giant was the lufrante, which has no divisions for the different fingers.

The Giantess and her Sons: it. VI., p. 40. The giantess is called Giwkuen (or Givkonen), where Giw may be the O.N. gygr, a giantess. In Wigström (p. 131) a giant's wife is similarly described as throwing her breasts over her shoulders; compare III. — BERG-FOLK AND DWARFS, "The Silver Cup, etc".

III. — BERG-FOLK AND DWARFS.

Tales of bergfolk are perhaps the commonest type of Danish folk-lore, and nearly all the stories in this section belong to Denmark. They illustrate in themselves almost every feature of the life supposed to go on in the mounds, which are the habitations of the underground people, and require little comment. As already mentioned, the names of "troll" and "bergman" are synonymous in Denmark, and even "nisse" is sometimes employed with the same meaning.

The Origin of Bergfolk: Krist. D. S., I., p. 3 and 4, in various forms. The same account is given by Thiele (II., 175) and Faye (p. xxvii), who also mentions the Swedish versions. Compare the Icelandic account of the origin of the elves on IV — ELVES OR HULDU-FOLK, "The Origin of the Elves", with corresponding note.

The Oldest Man, etc.: Krist. D. S., I., 713.

A Meeting with Bergfolk: ib., 36. The idea that bergfolk cannot say "good" appears in other stories; compare however “Gillikop”.

Gillikop: Thiele, II., 243 (Thorpe II., 151).

Skalle: Nord. S., p. 72 (from Grundtvig). Stories of shifting the stable or cow-house from above the bergfolk's dwelling are common enough.

We others: Krist., D. S., I. 572.

The Key of Dagberg Dos.: Krist., J. F., III., p. 12. Dagberg Dos or Daas is a favourite locality for bergfolk tales. In another version the herdboy gets a hat-buckle as a reward, but loses it soon after.

A Birth among the Bergfolk: Krist.. D. S., I., 1113, and in many other versions. The toad is a common feature, which may be explained by a confusion of Tudse (a toad) and Tusse or Tus= O.N. purs, a giant. With the use of the salve and its subsequent effects, compare the Icelandic story on IV — ELVES OR HULDU-FOLK, "Baptising a Fairy-child".

Life hangs by a thread: Krist., J. F., IV., 33. In other versions a woman allows a toad to escape with its life, is taken down to attend the bergwoman, and sees the millstone hanging above her while doing so. In Thiele (II., 203 = Thorpe, II., 130) it is a serpent that hangs overhead.

The Bergman's Christian Wife: Krist., D. S., I., 1126. Compare the previous story. The advices given to the midwife in such tales are three in all; to partake of no food, to choose rubbish instead of gold, and to slip off the horse or waggon as soon as it stops.

Working for the Bergfolk: Krist.: D. S., I., 1105. A similar story in Thiele (II., 204 = Thorpe, II., 130).

Maid Ellen: Krist., D. S., I., 846 and 848. According to the version in Kamp (p. 149), the brother's name was Sti Pors.

The Changeling and Egg-shells: Kamp, p. 19. A very common story. In Krist., J. F., III., 65, the changeling, on being found out, catches hold of its feet and rolls off like a wheel, up hill and down dale as far as the eye can follow it.

The Changeling and Sausage: Krist., D. S., L, 1049. This also occurs in many versions; see Keightley, I., 199, and Thorpe, II., 174 (from Thiele, II., 227). In some of these the changeling cannot pronounce the word for sausage, pölse, and calls it ölls or höls.

The Troll's Wedding: Nord. S., p. 86 (from Grundtvig). The story appears in many forms. The woman's laughter is caused by a variety of accidents, but the knocking over of a dish is the most frequent.

Sten of Fogel-Karr: Afz., II., 157, translated in Thorpe (II., 86). With Sten's use of the fire-steel compare the tale, X. — CHURCHES, TREASURES, PLAGUES, "Varnum Church", and that of the knife on IV — ELVES OR HULDU-FOLK, "The Bride's Crown, etc".

The Bergman's Daughter, etc.: Nord. S., p. 31. from Hammerich. Versions are also given by Krist. and others. That in Thiele (II., 224) is not translated by Thorpe.

Viting is dead: Krist., D. S., I., 313. The names vary considerably in different versions. Sortöje (Black-eye) appears as Solöj, Kolöje, Akeleje, etc., and Viting as Vipping, Vippe, Vibbi, Pippe, etc. Quite different is the "Atis and Vatis" version, which also undergoes many transformations.

Tell Finkenæs, etc.: Krist., J. F., IV., i. Also told in D. S., I., 355, where Finkenms is said to have been the weakest of three bergmen, and so compelled to leave the mound till Jafet died. In some versions he runs off saying, "Farewell, never want!"

Bröndhöj: Thiele, II., 187, translated by Keightley (I., 196) and Thorpe (II., 123). The cat also figures in a Swedish version (Wigstrom, p. 153).

Skotte: Thiele, II., 205, translated by Keightley (I., 187) and Thorpe (II., 132). There are also versions in Krist., D. S., I., § 22.

Plough-irons made by Bergfolk: Grundt. I., 122. A scythe is the favourite implement to order from the underground smith: it must never be sharpened, or it becomes quite useless, and generally payment must be given for it.

The borrowed petticoat: Thiele II., 199, translated by Thorpe (II., 128). The story is not a common one, apparently.

The Bergfolk's ale-barrel: Krist. D. S., I., 468. Stories of such borrowings are frequent; this one occurs in a Swedish version in Wigstrom, p. 156.

Nisse in the ale-barrel: Krist. D. S., I., 508. The nisses in this tale are plainly meant for bergfolk.

Bergfolk at the wedding feast: Krist. D. S., I., 517, with many variants. Compare Faye, p. 29, translated by Thorpe (II., 100).

Stealing Music: Krist. D. S., I., 693. The story is a very curious one, and apparently unique.

The Bergwoman's Bread: Nord. S., p. 94 (from Grundtvig). Similar stories are extremely common. Sometimes the ploughman gives the bread to his horses, which grow strong by it.

The Old Man of Hoberg: Nord. S., p. 3 (from Bäckström's "Fölksböcker"). Similar narratives are "The Giant in Jóns-horn" in Faye (p. 16, not given by Thorpe), and "The Trolls' Fear for Thunder" in Thiele (II., 245 = Keightley I., 193, and Thorpe II., 152). There is also a very lively version in Krist. D. S., I., 1408.

Bergfolk Militia: Krist. D. S., I., 255. Some account of the underground defenders of Bornholm is also given by Thiele (II., 194,=Thorpe II., 125).

The Herd-boy and the Bergman: Krist. D. S., I., 258. This is perhaps a version of Svend Fælling with his twelve men's strength, for which see Thiele II., 228 (translated by Keightley I., 203, and Thorpe II., 41), as well as Krist. D. S., I., 959 ff.

The Bergfolk's present: Krist. D. S., I., 484.

The Bergman's beetles: ib. 634. The gold is also seen in the form of small stones or pieces of coal. Compare the story of “Bergthor”.

The Red Stone on Fuur: Nord. S., p. 96 (from Hammerich). The latter part is copied from the same source by Thiele (II., 236), and translated by Thorpe (II., 148). A version in Krist. D. S., (I., 651) makes the trolls really fire the man's house in revenge for the theft.

The Silver Cup, etc.: Krist. D. S., I., 774. Versions of the story abound in Danish, and present numerous variations from each other. The one in Thiele (II., 232) is given both by Keightley (I., 180) and Thorpe (II., 144). The others collected by Kristensen show the following differences from that translated here. (1) The horseman loses his way, and sees Dagberg Daas blazing with light; the nearer he comes, the smaller the lights grow, until at last they only shine out through little slits. Or the man is sent by the owner of Stubbergaard, with instructions how to act. The mound is standing on four glowing pillars, and a wedding going on inside. (2) The horseman does not hear about the poison, but either suspects its look, or has been told of it beforehand. (3) Some versions omit the difficulty about the ploughed land. (4) So exhausted is the woman with her running, that she falls down dead, or bursts and gives birth to twins, and is found lying there on Christmas morning by the church-goers. The bergman then comes, lifts a large stone with his five fingers, and lays it above her dead body.

One-leg and the stolen Goblet: Krist. D. S., I., 803. Also a very common tale. The cry of "Off the smooth, etc," is a regular feature in all the versions, though in different forms. In some the pursuing bergman or berg-woman throws a lump of earth after the thief, which remains as a mound on the field, or hurls stones, which are pointed out with the marks of fingers on them. In others the trolls shout to the horse, "Stand, gelding," but as the man rides a stallion, they cannot stop him. The cup or horn is either preserved in the district, or was sent to Copenhagen Museum, and many communion cups are said to have been got in this way. In many cases the cup is afterwards recovered by the bergfolk.

The Bergfolk pass over Limfjord: Nord. S., p. 99. There are several versions in Krist. D. S., I., § 84, and in Thiele. Thorhall the prophet saw the mounds opening and the creatures in them preparing to depart, shortly before the introduction of Christianity into Iceland (Flb. I., 421).

Reimer's Aerial Voyage: Nord. S., p. 57 (from Grundtvig). Different versions in Krist. D. S., I., § 81; also Swedish variants in Wigstriim (pp. 533 and 238). In some of the Danish ones the return service is to help the berg-man in a fight with his neighbour.

The Bergman in Mesing Bank: Nord. S., p. 91 (from Grundtvig). The bergfolk go by sea to Norway in the story of the "Emigration from Ærö," Thiele (II., 252 = Thorpe II., 156.)

Dwarfs in the Færöes: Fær Anth. I., 326 (also in Danish in Nord. S., p. 507). The conception of dwarfs here comes very close to that in the old mythology.

Dwarfs in Smithdale: Faye, p. 35.

The Last Dwarfs in Iceland: J. Am. I., 469. For the

significance of the term krapta-skáld, see IX. — WIZARDS AND WITCHES, "A poet of might".

IV — ELVES OR HULDU-FOLK.

Although the elves (álfar) have a place in the old mythology, and are often mentioned along with the gods, there are few references to them in the older writings. It is probable that the Icelandic stories in this section have best preserved the old conception of the elves. The name huldu-fólk, or "hidden people" is regarded as a milder term than álfar, and the elves are said to prefer to be called by that name. In Denmark the properties of the elves are largely assigned to the bergfolk; and the conception of the former has been greatly influenced by the chance resemblance of ellefolk to elle-træ, the name of the alder, as may be seen from the stories "Curing an Elf-charm" and "The Elf-girl and the Ploughman".

The Origin of the Elves: J. Arn. I., 5. Another story (ib.) tells how a man received from an elf-girl the story of their origin. "When the devil raised rebellion in heaven, he and all those who fought on his side were driven into outer darkness. Those who joined neither party were cast down to earth and doomed to live in knolls, fells, and stones, and they are called elves or huldu-folk." According to the same account the elves have no material body.

The Elves' House: Huld. I., 38 (Reykjavik, 1890.)

A Fairy Birth: J. Am. I., 16. Similar stories on pp. 13 to 23. Some of the variations are: (1) the man goes three times "withershins" round the stone, which then appears as a fine house. The same process turns it into a stone again; (2) a box of ointment is given to rub the child's eyes with; (3) the hulduman spits in the woman's eye to destroy its second sight, or wets his finger and draws it round it; (4) in one version the elf-woman's helper is a small boy. Compare the Danish story “A Birth among the Bergfolk.”

Baptising a Fairy-child: J. Am. I., 54.

The Changeling: ib. 41. A very similar story of a changeling's pranks is given by Kristensen, D. S., I., 1029.

Father of Eighteen Children: ib. 42. The elf-woman's reproach is common in the Danish changeling-tales.

Making a changeling: ib. 44. This perhaps explains why changelings were supposed to increase and diminish their size at pleasure, as in the story “The Changling.”

The Child and the Fairy: ib. 48. A similar story is told of the Icelandic poet Bjarni Thorarensen (16. 45). In another instance the person enticed away bore the marks of the elf-woman's fingers on his cheek all his days.

Carried off by the Fairies: ib. 56. The story is assigned to a period shortly after the introduction of Christianity.

The girl and the Elf-brothers: 16. 56.

Ima the Elf-girl: ib. 100.

The Elfin Fisherman: ib. 6. The elves in the Færöes also go out fishing; see the story “The man from Gisa-dal.”

The Elfin Cow: ib. 37, slightly condensed. The method of securing the fairy cow by drawing blood occurs in another tale. There are also Huldu-neyt in the Færöes, and Huila-köer in Norway.

The Elf-woman in Múli: ib. 36.

Fairies' Revenge: Huld. III. 66 (Reykjavik, 1893).

The two Sisters and the Elves: J. Arn., I. 124. The story has something in common with the practice of sitting at the cross-roads: see IX. — WIZARDS AND WITCHES, "The Cross-roads".

The Elves' Removal: ib. 126

Huldufolk in the Færöes: Fær. Anth., I. 327. This view of the elves agrees with the Icelandic.

The Dulur Fishing-bank: ib. 338. There is a Danish version (somewhat shorter) in Nord. S. p. 167. With the hulduman's advice to the fisher compare that of the merman, VI. — WATER-BEINGS, "The merman in the Færöes".

The man from Gisa-dal: ib. 339, also in Danish (shorter) in Nord. S. p. 252.

The Huldres in Norway: Nord. S. 148 (from Hammerich). Faye's account is given by Thorpe, II., 2.

The Huldre's Tail: ib. 150 and 151 (from Faye and Hammerich).

The Huldre's Husband: Faye, 40 (given by Thorpe, II., 15).

The Bride's Crown, etc.: Faye, 25 (also in Thorpe, II., ro). 170. Fairies in the house: Wig. pp. x 110, 154, and 155. These house-fairies bear some resemblance to the vætter, but are seemingly not identical with them.

The Wood-fairy: pp. 129-131. The Swedish skogsnua corresponds closely to the Danish elle-kvinde, as may be seen by comparing the stories about the latter.

The Peasant and the Wood-fairy: Djurklou, "Sagor och Afventyr," p. 135. Compare Chambers, "Popular Rhymes of Scotland," pp. 63 and 66, for similar smart answers.

The Wood-man: Wig., p. 158. This kind of being does not seem to be mentioned elsewere.

The Danish Ellefolk: compiled from various accounts in Krist. D. S., II., A.

The Elf-King: ib. II. A., 32-35. The short notice in Thiele (II., 189) is omitted by Thorpe.

An Elf-child's Birth: Krist. J. F., III., 57, with a variant in 58.

The Changeling and the Stallion: Krist. D. S., I., 1048. Compare, for the age of the child, the Icelandic stories, “Making a Changeling.” The stallion is similarly employed in the version in Thiele, II., 276 (=Thorpe, II., 175.)

The Elf-woman at Fredskov: Nord. S., 121 (from Grundtvig).

The Elf-girl and the Ploughman: Krist., D. S., II. A., 81.

Elf-charm cured by Lead: ib. 83. The process is fully described in Wig., p. 189. "There must be three kinds of lead: church-lead, cloth-lead (from cloth-stamps), and common lead. This is all melted together and poured over a pair of shears, which are opened out in the form of a cross, and laid over a bowl of water. During this time not a word must be spoken. The lead runs together in the water, and forms some figure or other, generally that of a person. In that case, the sick man has met with something, which was laid out on purpose to injure him or some one else. But whatever the lead forms, it must be wrapped up in linen, and laid under the sick person's head, so that he may sleep on it overnight." Compare the following case from the Fraserburgh Kirk Session Records (published by Rev. P. Milne, B.D.,) "Agnes Duff tuik leid and meltit it, and pat on ane sieve on the bairnis heid, and ane coig with watter in the sieve, and ane scheir abein the coig, and the leid was put in through the boull of the scheir amang the watter."

Curing an Elf-charm: Krist. D. S., II., A. 104.

The Elfin Dance: ib. 108.

The Lady's Beech: ib. 128.

Thefts by the Elves: ib. 133. With the second paragraph may be compared an Icelandic version in J. Arn., I., 43, where the elf-women are similarly hindered by the crosses above and below the cradle, and the presence of a two-year old child.

The Charcoal Burner, etc.: ib. 151, with variants, which also occur elsewhere. In one of these the girl asks the man's name, and he answers "Myself," which leads to the same result as the "Nobody" of Ulysses. The questions asked by the girl and man are in some versions quite meaningless.

V. — NISSES OR BROWNIES.

Stories of the Nisse, a being unknown in older legend, are the especial property of Denmark, though also found in Norway and Sweden. The prevailing gloomy tone of Icelandic folk-lore easily accounts for the absence of this good-natured and helpful creature there. Even the vættir in Icelandic writings are most commonly understood as evil spirits (heidnar or illar vættir). Not a few of the stories in this section have close counterparts in British folk-lore.

The Nisse: Nord. S., 80-85. The first part is taken from Faye, and the second from Grundtvig.

To catch a Nisse: Krist. D. S., II., B. II. and 22.

The Nisses in Gedsby: Nord. S., 75 (from Grundtvig). Some of the incidents in this recall tales like the "Devil of Glenluce" or the "Drummer of Tedworth," where a more mysterious cause than the nisses is assigned for the disturbances.

Father and Son: Krist. D. S., II., B. 34.

The Old Bushel: ib. 35.

The Nisse's Parting Gift: ib. 228.

Nisse kills a Cow: Grundt. I., 116. There are a good many variants in Krist. D. S., II., B. 180 ff. In some of these the nisse breaks into poetry after bringing home the cow, or cows. Thiele's version (II., 264) is given by Keightley (I., 224) and Thorpe (II., 158).

Nisse's New Clothes: Krist. D. S., II., B. 213.

The Little Harvesters: ib. 38. A similar story of trolls is told in Wigström, p. 234.

Nisse's Rest: ib. 46. The tale is a very common one. Thiele's version (II., 266) is given by Keightley (L, 227), but omitted by Thorpe.

Fights between Nisses: ib. 80 and 98. Many other versions are given in the same section. In some of these the victorious nisse says boastfully, "Did you see how I held my own?" In others, one of the nisses comes and asks his master for something to fight with.

Nisses fighting as wheels: Krist. J. F., III., 85. This is a very unusual type of nisse-legend.

The Nisses' Visits: Grundt. I., 136. The story shows some confusion between nisses and bergfolk.

Nisse and the Girl: Grundt. I., 145. Thiele (II., 270) gives the same story of a nisse and a lad, translated by Keightley (I., 233) and Thorpe (II., 164).

Nisse as a Calf: Krist. D. S., II., B. 170. A cow or calf is a favourite shape for nisse to assume.

The Nisses and their Horses: communicated by E. T. Kristensen.

The Nisse and the Ghost: Krist. J. F., III., 102. This combination is a very unique and interesting one.

Light high, light low: Krist. D. S., II., B. 128. There are several variants, one of which says that the nisse shouted "Light low!" when he heard anyone coming, and "Light high!" after they had gone past.

Nisse's Removal: Krist. J. F., III., 71. Thiele's version (II., 263) is given by Keightley (I., 223) and Thorpe (II., i61). The story is the same as that told by Tennyson in "Walking to the Mail."

The last Nisse in Samsti: communicated by E. T. Kristensen. The exact date of the nisse's removal is an amusing feature of the story.

The Church-nisse Krist. D. S., IL, B. 55.

The Ship-nisses: ib., 18. The second paragraph communicated by E. T. Kristensen.

The Swedish Tomte: Afz., II., 169. For the general description of the Tomte which precedes this extract see Thorpe (II., 91-93); the Swedish conception is not essentially different from the Danish.

The Nisse and the Dean: Wig., 138 and 198. The story is an unusual and interesting one.

Vättar: ib. 108-110. In Denmark the miter have a worse reputation, as they are believed to suck children's breasts while these are asleep. As in Sweden, they also appear in houses by night, each carrying a light, but the general conception of them approaches more closely to that of the bergfolk or ellefolk. The O.N. vættir are supernatural beings, either good or bad according to context. "In the French chronicle of Holger Danske, it says that on the night in which he was born there came in to him six beautiful shining maidens who are called vetter (Christiern Pedersen's danske Skrifter, Vol. V., p. 310).

216. Marjun in Orda-vík, etc.: Fær. Anth., I., 327-330.

VI.-WATER-BEINGS.

The merman and mermaid, the river-horse and river-man, are the chief dwellers in water known to popular belief, and are familiar in all the Scandinavian countries, except that the river man (Nök or Neck) does not seem to exist in Iceland in the same form as elsewhere. The sjóskrimsl or sea-monster is rather to be compared with the sjó-dregil of the Færöes, or the draug of Norway.

Mermen and Mermaids: J. Arm, I., 131 and 134 (adapted). The belief in sea-cows is also common in the Færöes and in the south of Sweden, where the mermaid's servants are believed to steal fodder from the farms on shore. The sea-bull also visits cows on land, but the calves are born dead, and are full of water (Wig., 136).

Then laughed the merman: J. Arn., I., 132. The lines at the end precede a second version on p. 133, and are perhaps part of a poem on the subject. The story of the merman's laugh is found as early as Hálí's Saga, where he laughs at King Hjörleif for striking his dog instead of his wife. The same legend appears in Old Irish in the tale Aidedh Firgusa, where the fairy king, Iubdan, takes the place of the merman. In the description of the fishing tackle, "bitten iron and trodden" means a horse's bit and shoes, while "horse's tire" denotes either foam or sweat. Compare the Færöese tale, IV. — ELVES OR HULDU-FOLK, "The Dulur Fishing-bank.".

The merman in the Færöes: Fær. Anth., I., 335-337.

The merman in Norway: Faye, 55.

The fisher and the merman: Kamp., p. 20. Several variants are given in Krist., D. S., II., D. 4-12.

The merman and the calf: Kamp., p. 19. Compare the story of “The river-man.”

The dead merman, etc.: Krist., D. S., II., D. 21. In some versions the merman is taken back to the sea on a waggon drawn by two red cows.

The Sea-sprite: Fær. Anth., L, 136. Compare the account of the Norwegian draug, VIII. — GHOSTS AND WRAITHS, "The Draug."

The Shepherd and the Sea-folk: J. Arn., I., 118.

The Origin of the Seal: Nord. S., p. 160. The version in Fær. Anth., I., 345, is somewhat fuller in its details.

Nykur or the Water-horse: J. Arn., I., 135.

Nykur does work, etc.: 136. So the kelpie of the North Esk was compelled to drag stones to build the house of Morphie, and finally escaped by its halter being removed.

Nennir: J. Arn., I., 137. Similar stories are told of the kelpie in Scottish tradition.

The Long Horse: Nord. S., 221 (from Grundtvig). It is there called the Hell-horse, evidently a mistake. There are many variants in Krist., D. S., II., D. 71-95.

Nykur in the Færöes: Fær. Anth., I. 334.

The Nök or Neck: Faye, 48-51.

The River-horse: Wigström,110-111 and 153.

The River-man: ib. 136 and 172. There is a story of one who had learned music from the Nök in Nord. S., 135, taken from Hammerich.

Necken promised Redemption: Afz. II., 154, 155. The -en of Neck-en is the definite article suffixed. A similar story is told of trolls in Wig., p. 166.

The hour is come: Faye, 51, and Krist., D. S., II., D., 38 and 45.

The river-man: Krist., J. F., IV., 72. Compare the story of "The Merman and the calf."

The Kelpie: Faye, 53. The name in the original is Kværnknurren. The kelpie in Scottish tradition is also connected with the mill, as the brownie with the barn.

Sea-Serpents: Faye, 58.

The Sea-serpent in Mjösen: Nord. S., 171. A slightly different account is given by Faye, p. 59.

VII. — MONSTERS.

The monsters grouped together in this section really fall into two classes, — the dragon, lindorm and viper, which have an independent existence of their own; and the werewolf and nightmare, which are human beings in monstrous shape. Both conceptions go back to the earliest period, and both are familiar down to the present day.

Gold-Thorir and the Drakes: Gull-ϸóris Saga, c. 3, 4, and 23, 24. The adventures of Thorir in Norway are mythical, but the latter part of the saga is mainly historical.

Björn and the Dragon: Bjarnar Saga Hitdœlakappa, p. 12. The date of the incident is about 1012, A.D.

Dragons in Norway: Faye, 67. The conception of the dragon here, as in the story of Thorir, recalls the fire-drake of the Beowulf.

Dragons in Denmark: Krist, a S., II., C. 122, 128. This method of despoiling the dragon seems peculiar to Danish folk-lore.

The Dragon Disturbed: ib., 137. Compare the stories of treasure-digging, X. — CHURCHES, TREASURES AND PLAGUES, "The Chest of Gold," "Buried Treasure," The Smith of Burhoj," and "The Treasure in Eriksvolde."

The Charcoal-burner, etc. :  ib., 141.

The Lindorm in the Churchyard: Krist., J. F., III., 124. The lindorm is a favourite monster in Swedish as well as Danish tradition, and within the past twenty or thirty years a considerable number of peasants gave sworn testimony that they had seen one. O.N. lyng-ormr, a serpent.

The Lindorm and the Bull: Kamp. p. 260. The tale is a very common one, and the bull is usually fed up on the same diet.

The Lindorm and the Glazier: Thiele, II., 287 (not given by Thorpe.) Somewhat similar is the story in Krist., J. F., III., 122, where the lindorm lies round the church, and is killed by a student.

The Lindorm and the Wizard: Krist., D. S., II., E. 89. The story appears in various forms, attached to different localities. In one of these the lindorm is expected, and three fires are made for it, in the third of which it perishes. In others the wise man saves himself in a boat, or on horseback, but sometimes the lindorm destroys him. The death of the man by the hidden bone recalls the story of Orvar-Odd.

The Lindorm in Kleiv-bakke: Nord. S., p. 179 (from Grundtvig). One may presume that the doctor knew his public.

The King of the Vipers: Krist., D. S., II., E. 157, with a number of variants. The story was known in Scotland; see the "Tale of Sir James Ramsay of Bamff" in Chambers' "Popular Rhymes," p. 77.

The Basilisk: Krist., J. F., III., 114. In 115 is a similar story of a lindorm. The ordinary account of the basilisk is given in 113.

The Grayso or Ghoul: Nord. S., p. 225 (from Grundtvig). A different kind of Grave-sow will be found, X. — CHURCHES, TREASURES AND PLAGUES, "The Buried Bell."

Nidagrísur: Fær. Anth., I., 331. Grísur is a "grice" or young pig; the meaning of nida and the force of the exclamation "hasin Loddasin!" are obscure.

The Were-wolf: Krist., D. S., II., F., I. 17, 36 (adapted). The last three paragraphs from Nord. S., p. 185-188 (originally from Grundtvig), Were-wolves occur in the VöIsunga Saga, c. 8, but the Danish conception has much that is peculiar in it.

The Night-mare: Hkr. Ynglinga Saga, c. 16, and Fær. Anth., I., 330. The passage from Hkr. is the oldest mention of Mara. A very similar account to the Færöese is given by Faye, p. 76, where the verse employed is,

"Muro, muro, minde.

 Are you herein?

 Out you must go.

 Here is knife, here is spear,

 Simon Svipu's in here."

"Simon Svipu" is the thick growth on old birch trees, and is hung over horses, etc., to prevent Mara from riding them.

A Girl as Night-mare: Krist J. F, III., 103, with variants in in D. S., II., F., 78, 79.

A Night-mare caught: Nord. S., 191 (from Grundtvig).

The Night-mare on horses: Krist. D. S., II., F., 73 and 101.

VIII. — GHOSTS AND WRAITHS.

The most impressive ghosts in this section, it will be seen, are those of Iceland, both ancient and modern. Icelandic literature is so rich in tales of this kind, that those here given must only be regarded as samples. Some of the finest stories from the Sagas, such as that of Glám in Grettis Saga, and the marvels at Fródá in Eyrbyggja Saga, are omitted here, partly because of their length, and partly because these sagas are accessible in translations. The Danish tales are also a mere handful of what might be brought together, and those of Norway and Sweden are left practically untouched.

Thorgils and the Ghosts: Flóamanna Saga, c. 13. The dealings of Thorgils with the god Thor are told on p. 9. The name of Audunn is the same as the O. E. Eadwine, Edwin. The sword given by Audun to Thorgils was called Bladnir, and was afterwards taken back by him in a dream. Somewhat similar to the trouble with Gyda is the story of Thorstein Svarti and his wife Grímhild in Flb. I., 543.

Thorolf Bægifót: Eyrbyggja Saga, c. 33, 34, and 63. The story has considerable resemblance to the more famous one of Glám in Grettis Saga. With Arnkell's laying out of Thorolf compare Egil's treatment of his father Skallagrím (Egil's Saga, c. 59). Thorodd was afterwards killed by a bull, whose mother had licked the stones on the beach where Thorolf was burned.

The Ghost of Hrapp: Laxdæla Saga, c. 17 and 24. Olaf pá was the father of Kjartan, of whose gravestone the story is told, "Kjartan Olafsson's Gravestone."

The Ghost of Klaufi: Svarfdæla Saga, c. 18, 19, 22 and 30. Five ells are equivalent to 6 ft. 3 in., the Old Northern ell being one of fifteen inches. Cutting off the ghost's head occurs also in the story of Glám. A considerable part of the story is omitted after the words "Why should we further?" in which Klaufi helps largely to avenge himself, and makes a number of verses. (The modern pronunciation of the name is Klöivi).

Söti's Grave-mound: Hardar Saga, c. 14 and 15. This is a very common type of story in the romantic sagas. Plundering grave-mounds was apparently a common practice in the Viking Age.

Kjartan Olafsson's Gravestone: J. Atm., I., 234. To the story is added an account of the stone itself. The runes on it are too much wasted to decide whether it is really the monument of Gudrun's lover.

The Brothers of Reynistad: J. Arm, I., 228-230, slightly condensed, especially towards the beginning.

Parthúsa-Jon: O. Dav., 37-40. Two other versions are given in which Jón's fate is connected with the death of a girl killed by him.

The Cloven-headed Ghost: ib., 47-48. Another narrator says that the ghost was of ordinary size, except his legs, which were "many fathoms."

One of us: ib., 30-33. There is another version in J. Arn., I., 268, in which the man escapes the ghost's attack by placing both the money and his iron dress under water, so that the ghost should not feel the smell of earth upon them.

Stefán Olafsson and the Ghost: Kvædi eptir Stefán Olafsson, pp. lxxiii.-Ixxvi. (Copenhagen, 1886.) Stefán was born c. 1620, and died in 1688. The man who told the story to the old woman could not have been shepherd to Sir Stefán, but may have had it from the real one.

Jón Flak: J. Arn., I., 233. In ghost verses the last line is commonly repeated twice, as here.

Pleasant is the Darkness: ib., 226. There is a somewhat similar story in Krist. J. F., III., 233.

Biting off the thread: ib., 226. The pieces of the needle are stuck into the wizard's feet to prevent his ghost walking.

The dead man's rib: ib., 239. The rib was no doubt intended for preparing a til-beri; IX. — WIZARDS AND WITCHES, "The Til-beri."

The Skull in Garth Churchyard: Huld., II., 77. This, and the following tale belong rather to dream-stories than to ghost lore.

The Priest Ketill, etc.: J. Arn., I., 237.

The Ghost's Cap: ib., 239.

The Ghost's Questions: O. Dav. 34. The "evil being" is presumably a ghost, but might be a troll.

My Jaw-bones: J. Arn., I., 238.

Mother mine in fold: ib., 225. Several other verses are there given as recited by the ghosts of children: one of them is:

"Swift as hawk in air am I,

   And underhand as bird on shore;

 My fatherland is Fldkadale,

   And first I saw the light in Mór."

That is mine: Kamp., p. 31.

The three Countesses of Trane-kær: ib., p. 155. The Danish ghost-stories are largely connected with exorcism or nedmaning, carried out by a priest or clerk. The ghost "looking through" the priests is a curious detail.

The Ghost at Silkeborg: Grundt., I., p. 57. The part about driving on "In Jesus' Name" is perhaps an interpolation here, as it has no bearing on the story. Taking off the fourth wheel (generally the left-hand one behind) is a common incident: the substitute is regularly a ghost, or the Devil himself. Ghosts can also be seen by looking through a horse's head-stall, or between the ears of a dog.

A Ghost let Loose: Kamp, p. 142. The ghost, when laid, is regularly secured by driving in a stake. When this rots, or is pulled up, the ghost is set free again.

Exorcising the living: Kamp, p. 267. The story is common. In one version it is done intentionally to force a secret from a woman. She offers to disclose it when she has sunk to the breast, but is told that it is too late.

The tired Ghost: Kamp, p. 342. The presence of a ghost (even that of a child) on a cart or carriage is always marked by its heavy weight.

The long-expected Meeting: Krist., J. F., III., 229. This curious story is certainly not a common one.

The dead Mother: Wig., p. 150. In another account (p. 102) it is explained that a woman who dies pregnant will give birth at the same time as though she had been alive. Hence all the necessaries for mother and child are laid in the coffin. If this is neglected, the dead woman appears to claim them, and midwives are bound to attend them if called on. The belief also exists in Denmark.

The Service of the Dead: Krist., D. S., II., G., 150. Another version makes one of the dead folk say to the woman, "If you were not my sister, I would bite your nose off." The story is also found in Sweden (Wig., p. 178.)

The Perjured Ghost: Krist., J. F., III., 205, with variants.

The equivocal oath is known in Highland tradition.

Night-ploughing: Nord. S., p. 233-6 (from Grundtvig.) Stories of this practice are very common, and rest on the old Danish system of agriculture, by which the villagers had "rig and rig about."

The March-Stone: ib., 240 (from Grundtvig.) There are similar anecdotes in Krist. Will-o'-the-wisp (Lygtemanden) is explained to be a landmark-shifter (see Thorpe, II., 97, from Afz., II., 172.)

The priest's double: Krist., J. F., IX., p. 315.

The Keg of Money: J. Arn., I., 356. The story is also told in Krist., D. S., II., G., 101.

Soul-wandering: Krist., D. S., II., G., 105. The "Mormon priests" form one of the incongruous modern touches that often appear in Danish folk-lore.

Fylgja: Flb., I., 253. The conception of fylgja as an animal shape, preceding the person it belongs to, is one still maintained in Iceland. In the older literature it also means a female guardian spirit, whose appearance foreboded death.

The Fölgie or Vardögl: Faye, 68-70. Both views of the Fölgie here indicated agree with the Icelandic ones. The derivation of Vardögl is obscure. Thus — bet is apparently connected with ϸurs, a giant.

The Draug: M., 72. Draugr is the most general name for a ghost in Iceland.

Aasgaards-reia: ib., 62-64. The common forms of the name seem to be Askereia and Hoskelreia, and it is doubtful whether the word has anything to do with Asgard, the home of the Gods. Vigfusson derives it from the Swedish åska, thunder.

The Gand-reid: Njáls Saga, c. 125. The "great tidings" were the burning of Njál and his sons by Flosi and his followers. Another usage of gand-reid will be found in IX. — WIZARDS AND WITCHES, "The Witches' ride to Tromskirk."

The Knark-vogn: Krist. D. S., II., C. 6 (adapted). The tradition seems peculiar to Denmark.

The Night-raven: ib., II., C. 7 (adapted).

IX. — WIZARDS AND WITCHES.

Norway is described by Adam of Bremen as the favourite home of diviners, wizards, enchanters, and other satellites of anti-Christ, and his words are borne out by the special richness of Scandinavian folk-lore in this department. The sagas abound in the practices of sorcery and magic, most of which are traced back to Odin himself by the author of Heimskringla, and wizards and witches have been familiar conceptions to all the Northern peoples right down to the present day. As in the case of the ghosts, what is here presented to the reader is only offered as a sample of the abundant material to be found in ancient and modern sources.

Gest and the Witches: Fib. I., 346, 358-9 (the third and fourth paragraphs are only an abstract). This is one of the many short tales (ϸættir), connected with Olaf's Saga. As to the religion of Gest, it was common for those Norsemen who came much in contact with Christian peoples to receive the prima signatio, or mark of the cross. The primsignd man could then hold free intercourse with both Christians and Heathen, and believe in anything that pleased him. See especially Egil's Saga, c. 50.

The Witch Thorbjörg: Eiriks Saga rauda, c. 3. This is the fullest account of a witch, and her method of divination, preserved in the sagas. It is in Eiriks Saga that the Norse discovery of America is detailed.

The Witch Skroppa: Hardar Saga, c. 26. The time is between 983 and 986. Hörd's dealings with another witch are given in the previous chapter.

The Witch Grim: Fóstbrædra Saga, pp. 95-100. The narrative has been considerably shortened in translating. Thormód was greatly attached to King Olaf the Saint, and fell with him at Stiklastad in 1030.

Thordis the Spaewife: Kormaks Saga, c. 22. The hardening of the body against weapons is a common feat of witches in the sagas.

Thorleif and Earl Hákon: Flb. I., 207-213. The earlier part is condensed to some extent. The story is given as an early instance of a krapta-skáld (“A poet of might”), and also as a necessary introduction to the tale following it.

Earl Hilton's Revenge: Flb. I., 213. The cognomen of Thorgerd is here supposed to be taken from her husband Hörgi; see the note to p. 32. The belief in such enchanted messengers, or sendings, is very common in modem Icelandic folk-lore; see the tales following this.

Upwakenings or Sendings: J. Arn., I., 317-319, with some minor details omitted. Some thirty pages of illustrative legends follow on this in Arnason.

Skin-coat: O. Dav. 64-66. A representative story of a sending.

The Ghost in the King's Treasury: ib., 70. The story is said to have been a sheer invention of one Gisli Simonsen, a Reykjavík merchant, told by him to a credulous old man, who gave it a wide circulation.

A Wizard sent to Iceland: Hkr. Saga Olafs Tryggvasonar, c. 30. King Harald was in Norway at this time (993). The animals seen by the wizard are perhaps the fylgjur of great men in each district, who are named by the saga-writer.

The Finns and Ingimund: Vatnsdæla Saga, a 10-15, with the unessential parts condensed. The Finns call themselves sem-sveinar, a word of doubtful origin. A hlutr or charm of a similar kind (an ivory image of Thor) is mentioned in Hallfredar Saga.

The Finn's Travels: Krist. D. S., II., G. 108.

Finnish Magic: Afz. I., zo and 48. No doubt much of Scandinavian witchcraft is of Finnish origin.

Seeing a thief in water: Kamp, p. 121.

The Stolen Money: O. Dav. 78-80.

Showing one's future wife: ib. 87-89. Of "Thorgeir's Bull" different accounts are given in J. Arn., I., 348-352. It was a sending in the shape of a half-flayed bull.

The Wizard and the Crows: Hkr. Saga Olafs kyrra, c. 10. Olaf reigned from 1069 to 1093.

A poet of might: J. Arn., I., 465-466. An instance of a krapta-skáld. Hallgrím lived from 1614 to 1674: for mention of his Psalms see p. 57, and note. The Irish poets had similar efficacy in their verses. James Power (who lived in the first half of last century), by cursing the memory of Colonel James Roche, split the tombstone above his grave in Churchtown (Gaelic Journal, III., 6).

The mice in Akureyar: J. Arn., I., 439. A similar clearance of mice and rats is found in some Danish stories of the lindorm, and the Pied Piper of Hamelin is a well-known instance.

Foxes in Iceland: ib. 439.

Gand-reid: ib., 440. The older meaning of gand-reid is illustrated in VIII — GHOSTS AND WRAITHS, "The Gand-reid." The original force of gand is very obscure.

The Witches' ride to Tromskirk: Grundt., I., p. 137. Tromskirk is the gathering place of the Danish witches, as Blaakulla of the Swedish.

The Ride to Blaakulla: Wig., 113-115. These meetings of the Swedish witches were notorious during the witch-persecutions in the 17th century: see "Sadducismus Triumphatus" and Sinclair's "Satan's Invisible World Discovered." — Another version of the "up and down" story is given by Kamp. (p. 263).

Milk-hares: Wig., 139. In Scottish tradition it is the witch herself who assumes the shape of a hare.

Stealing cream for butter: Kamp., p. 114.

The Witch's Daughter: Kamp., p. 265. The same story, so far as stopping the ploughs is concerned, appears to be known in Scotland.

The Til-beri: J. Arn., I., 428.432 (adapted). This, along with the Swedish milk-hare, was probably derived from Finnish magic, where a similar practice is known.

The Tide-mouse: ib., 429. "Flood-mouse" might be a better rendering, the Icelandic being flædar-mús. Vigfusson, however, suggests that the word is simply the German fleder-maus or bat.

The Tale-spirit: ib., 435. Stories of the sagnar-andi are not uncommon. By a "horse's membrane" is apparently meant the caul of a foal, as in the Danish belief about the were wolf.

The Cross-roads: ib., 438 and 125. The practice of "sitting-out" is very ancient, and is frequently referred to in the sagas. It was originally only done by women; the first mention of a man doing it belongs to the 12th century.

Sitting at the Cross-roads: Farr. Anth., I., 342.

The Victory-stone: ib., 343. The same procedure is recommended in Iceland to get possession of the "stone of darkness," which renders invisible the person who carries it (J. Arn., I., 650).

The Life-stone: Huld., I. 41; also told in J. Arn., I. 654.

The Four-leaved Clover: Wig., 165. The same properties are attributed to it in Denmark and Iceland.

Destroying a Witch's Spells: Wig., 92-95. The employment of one sorcerer to circumvent another is naturally common enough. In another case (ib., p. 140) the witch was actually burned to death by similar means.

X. — CHURCHES, TREASURES, PLAGUES.

The three classes of stories in this section have no necessary connection with each other, though the buried bell forms a transition from the church-legends to those of treasure-digging. They are probably of later growth than many in the preceding sections, but they are quite as widely diffused, and can hardly be omitted in any presentation of Northern folk-lore.

How the first church, etc.: Nord. S., p. 201 (from Afzelius). This form of the legend is not so common as the one following. Faye, however, gives a similar version about Trondhjem Cathedral, which is perhaps meant here.

The building of Lund Cathedral: p. 219 (from Afzelius). An Icelandic version is given in J. Arn., I., 58, and a large number of Danish variants in Krist., D. S., III., 938-975. In these the builder of the church shouts to the troll, "Finn, set that stone further in," or similar words.

St. Olaf in Ringerige: ib., 209 (from Faye). The story exists in the same form in Sweden.

Vatnaas Church: ib., 212 = Faye, 111. The part about

the bull and the gold church is not quite clear.

St. Olaf in Vaaler: ib., 214 = Faye, 112. Vaal denotes a pile of trunks, roots, and branches of trees heaped together for burning.

Varnum Church: ib., 204 (from Afzelius).

Dover Church: Krist., D. S., III., 870. In other versions two calves are used for the same purpose.

The Bergman's Payment: ib., 923, 924. In some versions it is the devil who builds the church and carries off the bride.

Karup Church Tower: Krist., J. F., III., 78. In other tales the giants or kæmper are credited with building churches, instead of destroying them. The idea of the stones growing at that time is very original.

The Shifting of Gudum Church: Kamp., p. 266.

Hörup Church: Nord. S., p. 90 (from Miillenhoff, "Sagen aus Schleswig”). The derivation of Hörup is of course a piece of popular etymology, the name being one of the many that end in -rup, -drug, or -trap, the English thorpe.

The Dwarfs' Stone: J. Arn., II., 67. The dwarfs' attachment to the church is a very unusual idea.

The Church Grim: Nord. S., 199 (from Afzelius). The belief is general in Sweden and Denmark. Kristensen (D. S., II., H. 5) gives the following account. "When a church was being built, a very big hole was dug in the churchyard, and the first thing that fell into it was buried alive. This was generally a lamb, because it is most often these that run about in such places." With the white horse of Hestveda may be compared the Danish "Hell-horse," which goes on three legs, and is a death-warning; this is also a church-Grím (Thiele, II., 293).

The Church Lamb: Nord. S., p. 206 (from Grundtvig). Many stories of meeting the Kirke-lam or Lig-lam are given by Kristensen (D. S., II., H. 30 ff).

The Grave-sow: Krist., D. S., II., H., 87, where there are various other anecdotes concerning it. In one of these it breaks a man's legs, which connects it more closely with the Grav-so described in VII. — Monsters, "The Gravso or Ghoul."

The Buried Bell: Krist., D. S., I., 1181.

The Bell of Kværndrup: ib., III., 529. Both of these tales appear in various forms. The verse in this one is intended to reproduce the tones of the bell.

The Chest of Gold: J. Arn., I., 279.

Buried Treasure: Kamp., p. 15. A very frequent and widespread story: compare the versions following.

The Smith in Burhöj: Thiele, II., 181 (given by Thorpe, II., 159). For the incident of the dog, which is very common, see the second tale after this.

The Treasure in Eriksvolde: Kamp., p. 305. The burning village is also a common deception.

Treasure guarded by a dog: Krist., D. S., I., 1261. A more unusual type of treasure-tale, but the dog found in the mound regularly uses the same words. The multiplication of the halter occurs in a different form in a Highland tale.

Gudmund and the Ghost: O. Dav., 60-62. The belief in the flame that hovers over buried treasure (málm-logi or vafr-logi) is very ancient: compare to VII. — Monsters, "Gold-Thorir and the Drakes."

The Black Death: Faye, p. 127-8. The pest was so called from the black spots which accompanied it. Its date in Norway is set down as 1350, but the Black Death in Iceland raged in 1400-1402.

The Black Death in Sætersdal: ib., 137-8. The form Thole for Thore in the verse is expressive of endearment.

The Black Death in Denmark: Krist., D. S., IV., 1711. In Danish the plague is also called Mande-gvæl and Mærke-död.

The Black Death in Iceland: J. Arn., II., 98. The black death forms the great break between old and modem Icelandic literature and history.