Chapter VI: Introduction (4)

After this he joined a body of Vikinger, and became so distinguished, that King Harold, for the aid he lent him, gave him his daughter Helga in marriage. But it was the destiny of Tirfing to commit crime, and Harold fell by the hand of his son-in-law. Heidreker was afterwards in Russia, and the son of the king was his foster-son. One day, as they were out hunting, Heidreker and his foster-son happened to be separated from the rest of the party, when a wild boar appeared before them; Heidreker ran at him with his spear, but the beast caught it in his mouth and broke it across. He then alighted and drew Tirfing, and killed the boar; but on looking around, he could see no one but his foster-son, and Tirfing could only be appeased with warm human blood, and he slew the unfortunate youth. Finally, King Heidreker was murdered in his bed by his Scottish slaves, who carried off Tirfing; but his son Angantyr, who succeeded him, discovered and put them to death, and recovered the magic blade. In battle against the Huns he afterwards made great slaughter; but among the slain was found his own brother Laudur. And so ends the history of the Dwarf-sword Tirfing.[119]

* * * * *

Like Alf, the word Duergr has retained its place in the Teutonic languages. Dverg[120] is the term still used in the north; the Germans have Zwerg, and we Dwarf,[121] which, however, is never synonymous with Fairy, as Elf is. Ihre rejects all the etymons proposed for it, such, for example, as that of Gudmund Andreæ, θεοι εργον; and with abundant reason.

Some have thought that by the Dwarfs were to be understood the Finns, the original inhabitants of the country, who were driven to the mountains by the Scandinavians, and who probably excelled the new-comers in the art of working their mines and manufacturing their produce. Thorlacius, on the contrary, thinks that it was Odin and his followers, who came from the country of the Chalybes, that brought the metallurgic arts into Scandinavia.

Perhaps the simplest account of the origin of the Dwarfs is, that when, in the spirit of all ancient religions, the subterranean powers of nature were to be personified, the authors of the system, from observing that people of small stature usually excel in craft and ingenuity, took occasion to represent the beings who formed crystals and purified metals within the bowels of the earth as of diminutive size, which also corresponded better with the power assigned them of slipping through the fissures and interstices of rocks and stones. Similar observations led to the representation of the wild and awful powers of brute nature under the form of huge giants.

FOOTNOTES:

[107] Some think, but with little reason, they were originally a part of the Finnish mythology, and were adopted into the Gothic system.

[108] The giant Ymir is a personification of Chaos, the undigested primal matter. The sons of Börr (other personifications) slew him. Out of him they formed the world; his blood made the sea, his flesh the land, his bones the mountains; rocks and cliffs were his teeth, jaws, and broken pieces of bones; his skull formed the heavens.

[109] Gudmund Andreas in notis ad Völuspá.

[110] That they are not insensible to kindness one of the succeeding tales will show.

[111] The habitual reader of the northern and German writers, or even our old English ones, will observe with surprise his gradually diminished contempt for many expressions now become vulgar. He will find himself imperceptibly falling into the habit of regarding them in the light of their pristine dignity.

[112] Skidbladni, like Pari Banou's tent, could expand and contract as required. It would carry all the Æser and their arms, and when not in use it could be taken asunder and put in a purse. "A good ship," says Ganglar, "is Skidbladni, but great art must have been employed in making it." Mythologists say it is the clouds.

[113] _i. e._ The _Dripper_.

[114] _i. e._ The _Bruiser_ or _Crusher_, from _Myla_, to bruise or crush. Little the Fancy know of the high connexions of their phrase _Mill_.

[115] Edda Resenii, Dæmisaga 59.

[116] Thorston's Saga, c. 3, in the Kämpa Dater.

[117] The Berserkers were warriors who used to be inflamed with such rage and fury at the thoughts of combats as to bite their shields, run through fire, swallow burning coals, and perform such like mad feats. "Whether the avidity for fighting or the ferocity of their nature," says Saxo, "brought this madness on them, is uncertain."

[118] The northern nations believed that the tombs of their heroes emitted a kind of lambent flame, which was always visible in the night, and served to guard the ashes of the dead; they called it _Hauga Elldr_, or The Sepulchral Fire. It was supposed more particularly to surround such tombs as contained hidden treasures.--_Bartholin, de Contempt. a Dan. Morte_, p. 275.

[119] Hervarar Saga _passim_. The Tirfing Saga would be its more proper appellation. In poetic and romantic interest it exceeds all the northern Sagas.

[120] In Swedish Dverg also signifies a spider.

[121] In the old Swedish metrical history of Alexander, the word _Duerf_ occurs. The progress in the English word is as follows: Anglo-Saxon [Old English: dþeorg]; thence _dwerke_;

A maid that is a messingere
And a _dwerkè_ me brought here,
Her to do socoúr.
_Lybeaus Disconus._

lastly, _dwarf_, as in old Swedish.

SCANDINAVIA.

De vare syv og hundrede Trolde,
De vare baade grumme og lede,
De vilde gjöre Bonden et Gjæsterie,
Med hannem baade drikke og æde.
ELINE AF VILLENSZOV.

There were seven and a hundred Trolls,
They were both ugly and grim,
A visit they would the farmer make,
Both eat and drink with him.

Under the name of Scandinavia are included the kingdoms of Sweden, Denmark, and Norway, which once had a common religion and a common language. Their religion is still one, and their languages differ but little; we therefore feel that we may safely treat of their Fairy Mythology together.

Our principal authorities are the collection of Danish popular traditions, published by Mr. Thiele,[122] the select Danish ballads of Nyerup and Rahbek,[123] and the Swedish ballads of Geijer and Afzelius.[124] As most of the principal Danish ballads treating of Elves, etc., have been already translated by Dr. Jamieson, we will not insert them here; but translate, instead, the corresponding Swedish ones, which are in general of greater simplicity, and often contain additional traits of popular belief. As we prefer fidelity to polish, the reader must not be offended at antique modes of expression and imperfect rimes. Our rimes we can, however, safely say shall be at least as perfect as those of our originals.

These ballads, none of which are later than the fifteenth century, are written in a strain of the most artless simplicity; not the slightest attempt at ornament is to be discerned in them; the same ideas and expressions continually recur; and the rimes are the most careless imaginable, often a mere _assonnance_ in vowels or consonants; sometimes not possessing even that slight similarity of sound. Every Visa or ballad has its single or double Omquæd[125] or burden, which, like a running accompaniment in music, frequently falls in with the most happy effect; sometimes recalling former joys or sorrows; sometimes, by the continual mention of some attribute of one of the seasons, especially the summer, keeping up in the mind of the reader or hearers the forms of external nature.

It is singular to observe the strong resemblance between the Scandinavian ballads and those of England and Scotland, not merely in manner but in subject. The Scottish ballad first mentioned below is an instance; it is to be met with in England, in the Feroes, in Denmark, and in Sweden, with very slight differences. Geijer observes, that the two last stanzas of 'William and Margaret,' in Percy's Reliques, are nearly word for word the same as the two last in the Swedish ballad of 'Rosa Lilla,'[126] and in the corresponding Danish one. This might perhaps lead to the supposition of many of these ballads having come down from the time when the connexion was so intimate between this country and Scandinavia.

We will divide the Scandinavian objects of popular belief into four classes:--1. The Elves; 2. The Dwarfs, or Trolls, as they are usually called; 3. The Nisses; and 4. The Necks, Mermen, and Mermaids.[127]

FOOTNOTES:

[122] Danske Folkesagn, 4 vols. 12mo. Copenh. 1818-22.

[123] Udvalgde Danske Viser fra Middelaldaren, 5 vols. 12mo. Copenh. 1812.

[124] Svenska Folk-Visor från Forntiden, 3 vols. 8vo. Stockholm, 1814-16. We have not seen the late collection of Arvidsson named Svenska Fornsånger, in 3 vols. 8vo.

[125] The reader will find a beautiful instance of a double Omquæd in the Scottish ballad of the Cruel Sister.

There were two sisters sat in a bower,
_Binnōrie o Binnōrie_
There came a knight to be their wooer
_By the bonny mill-dams of Binnōrie._

And in the Cruel Brother,

There were three ladies played at the ba',
_With a heigh ho and a lily gay_;
There came a knight and played o'er them a',
_As the primrose spreads so sweetly_.

The second and fourth lines are repeated in every stanza.

[126] These are the Swedish verses:

Det växte upp _Liljor_ på begge deres graf,
_Med äran och med dygd_--
De växte tilsamman med alla sina blad.
_J vinnen väl, J vinnen väl både rosor och liljor._
Det växte upp _Rosor_ ur båda deras mun,
_Med äran och med dygd_--
De växte tilsammans i fagreste lund.
_J vinnen väl, J vinnen väl både rosor och liljor._

[127] Some readers may wish to know the proper mode of pronouncing such Danish and Swedish words as occur in the following legends. For their satisfaction we give the following information. J is pronounced as our _y_; when it comes between a consonant and a vowel, it is very short, like the y that is expressed, but not written, in many English words after _c_ and _g_: thus _kjær_ is pronounced very nearly as _care_: _ö_ sounds like the German _ö_, or French _eu_: _d_ after another consonant is rarely sounded, Trold is pronounced Troll: _aa_, which the Swedes write _å_, as o in _more_, _tore_. Aarhuus is pronounced _Ore-hoos_.

ELVES.

Säg, kännar du Elfvornas glada slägt?
De bygga ved flodernas rand;
De spinna af månsken sin högtidsdrägt,
Med liljehvit spelande hand.
STAGNELIUS.

Say, knowest thou the Elves' gay and joyous race?
The banks of streams are their home;
They spin of the moonshine their holiday-dress,
With their lily-white hands frolicsome.

The Alfar still live in the memory and traditions of the peasantry of Scandinavia. They also, to a certain extent, retain their distinction into White and Black. The former, or the Good Elves, dwell in the air, dance on the grass, or sit in the leaves of trees; the latter, or Evil Elves, are regarded as an underground people, who frequently inflict sickness or injury on mankind; for which there is a particular kind of doctors called _Kloka män_,[128] to be met with in all parts of the country.

The Elves are believed to have their kings, and to celebrate their weddings and banquets, just the same as the dwellers above ground. There is an interesting intermediate class of them in popular tradition called the Hill-people (_Högfolk_), who are believed to dwell in caves and small hills: when they show themselves they have a handsome human form. The common people seem to connect with them a deep feeling of melancholy, as if bewailing a half-quenched hope of redemption.[129]

There are only a few old persons now who can tell any thing more about them than of the sweet singing that may occasionally on summer nights be heard out of their hills, when one stands still and listens, or, as it is expressed in the ballads, "lays his ear to the Elve-hill" (_lägger sitt öra till Elfvehögg_): but no one must be so cruel as, by the slightest word, to destroy their hopes of salvation, for then the spritely music will be turned into weeping and lamentation.[130]

The Norwegians call the Elves Huldrafolk, and their music Huldraslaat: it is in the minor key, and of a dull and mournful sound. The mountaineers sometimes play it, and pretend they have learned it by listening to the underground people among the hills and rocks. There is also a tune called the Elf-king's tune, which several of the good fiddlers know right well, but never venture to play, for as soon as it begins both old and young, and even inanimate objects, are impelled to dance, and the player cannot stop unless he can play the air backwards, or that some one comes behind him and cuts the strings of his fiddle.[131]

The little underground Elves, who are believed to dwell under the houses of mankind, are described as sportive and mischievous, and as imitating all the actions of men. They are said to love cleanliness about the house and place, and to reward such servants as are neat and cleanly.

There was one time, it is said, a servant girl, who was for her cleanly, tidy habits, greatly beloved by the Elves, particularly as she was careful to carry away all dirt and foul water to a distance from the house, and they once invited her to a wedding. Every thing was conducted in the greatest order, and they made her a present of some chips, which she took good-humouredly and put into her pocket. But when the bride-pair was coming there was a straw unluckily lying in the way, the bridegroom got cleverly over it, but the poor bride fell on her face. At the sight of this the girl could not restrain herself, but burst out a-laughing, and that instant the whole vanished from her sight. Next day, to her utter amazement, she found that what she had taken to be nothing but chips, were so many pieces of pure gold.[132]

A dairy-maid at a place called Skibshuset (_the Ship-house_), in Odense, was not so fortunate. A colony of Elves had taken up their abode under the floor of the cowhouse, or it is more likely, were there before it was made a cowhouse. However, the dirt and filth that the cattle made annoyed them beyond measure, and they gave the dairy-maid to understand that if she did not remove the cows, she would have reason to repent it. She gave little heed to their representations; and it was not very long till they set her up on top of the hay-rick, and killed all the cows. It is said that they were seen on the same night removing in a great hurry from the cowhouse down to the meadow, and that they went in little coaches; and their king was in the first coach, which was far more stately and magnificent than the rest. They have ever since lived in the meadow.[133]

The Elves are extremely fond of dancing in the meadows, where they form those circles of a livelier green which from them are called Elf-dance (_Elfdans_). When the country people see in the morning stripes along the dewy grass in the woods and meadows, they say the Elves have been dancing there. If any one should at midnight get within their circle, they become visible to him, and they may then illude him. It is not every one that can see the Elves; and one person may see them dancing while another perceives nothing. Sunday children, as they are called, _i. e._ those born on Sunday, are remarkable for possessing this property of seeing Elves and similar beings. The Elves, however, have the power to bestow this gift on whomsoever they please. People also used to speak of Elf-books which they gave to those whom they loved, and which enabled them to foretell future events.

The Elves often sit in little stones that are of a circular form, and are called Elf-mills (_Elf-quärnor_); the sound of their voice is said to be sweet and soft like the air.[134]

The Danish peasantry give the following account of their Ellefolk or Elve-people.

The Elle-people live in the Elle-moors. The appearance of the man is that of an old man with a low-crowned hat on his head; the Elle-woman is young and of a fair and attractive countenance, but behind she is hollow like a dough-trough. Young men should be especially on their guard against her, for it is very difficult to resist her; and she has, moreover, a stringed instrument, which, when she plays on it, quite ravishes their hearts. The man may be often seen near the Elle-moors, bathing himself in the sunbeams, but if any one comes too near him, he opens his mouth wide and breathes upon them, and his breath produces sickness and pestilence. But the women are most frequently to be seen by moonshine; then they dance their rounds in the high grass so lightly and so gracefully, that they seldom meet a denial when they offer their hand to a rash young man. It is also necessary to watch cattle, that they may not graze in any place where the Elle-people have been; for if any animal come to a place where the Elle-people have spit, or done what is worse, it is attacked by some grievous disease which can only be cured by giving it to eat a handful of St. John's wort, which had been pulled at twelve o'clock on St. John's night. It might also happen that they might sustain some injury by mixing with the Elle-people's cattle, which are very large, and of a blue colour, and which may sometimes be seen in the fields licking up the dew, on which they live. But the farmer has an easy remedy against this evil; for he has only to go to the Elle-hill when he is turning out his cattle and to say, "Thou little Troll! may I graze my cows on thy hill?" And if he is not prohibited, he may set his mind at rest.[135]

The following ballads and tales will fully justify what has been said respecting the tone of melancholy connected with the subject of the Elves.[136]

_Sir Olof in the Elve-Dance._

Sir Olof he rode out at early day,
And so came he unto an Elve-dance gay.
The dance it goes well,
So well in the grove.

The Elve-father reached out his white hand free,
"Come, come, Sir Olof, tread the dance with me."
The dance it goes well,
So well in the grove.

"O nought I will, and nought I may,
To-morrow will be my wedding-day."
The dance it goes well,
So well in the grove.

And the Elve-mother reached out her white hand free,
"Come, come, Sir Olof, tread the dance with me."
The dance it goes well,
So well in the grove.

"O nought I will, and nought I may,
To-morrow will be my wedding-day."
The dance it goes well,
So well in the grove.

And the Elve-sister reached out her white hand free,
"Come, come, Sir Olof, tread the dance with me."
The dance it goes well,
So well in the grove.

"O nought I will, and nought I may,
To-morrow will be my wedding-day."
The dance it goes well,
So well in the grove.

And the bride she spake with her bride-maids so,
"What may it mean that the bells thus go?"
The dance it goes well,
So well in the grove.

"'Tis the custom of this our isle," they replied;
"Each young swain ringeth home his bride."
The dance it goes well,
So well in the grove.

"And the truth from you to conceal I fear,
Sir Olof is dead, and lies on his bier."
The dance it goes well,
So well in the grove.

And on the morrow, ere light was the day,
In Sir Olof's house three corpses lay.
The dance it goes well,
So well in the grove.

It was Sir Olof, his bonny bride,
And eke his mother, of sorrow she died.
The dance it goes well,
So well in the grove.[137]

_The Elf-woman and Sir Olof._

Sir Olof rideth out ere dawn,
Breaketh day, falleth rime;
Bright day him came on.
Sir Olof cometh home,
When the wood it is leaf-green.

Sir Olof rides by Borgya,
Breaketh day, falleth rime;
Meets a dance of Elves so gay.
Sir Olof cometh home,
When the wood it is leaf-green.

There danceth Elf and Elve-maid,
Breaketh day, falleth rime;
Elve-king's daughter, with her flying hair.
Sir Olof cometh home,
When the wood it is leaf-green.

Elve-king's daughter reacheth her hand free,
Breaketh day, falleth rime;
"Come here, Sir Olof, tread the dance with me."
Sir Olof cometh home,
When the wood it is leaf-green.

"Nought I tread the dance with thee,"
Breaketh day, falleth rime;
"My bride hath that forbidden me."
Sir Olof cometh home,
When the wood it is leaf-green.

"Nought I will and nought I may,"
Breaketh day, falleth rime;
"To-morrow is my wedding-day."
Sir Olof cometh home,
When the wood it is leaf-green.

"Wilt thou not tread the dance with me?"
Breaketh day, falleth rime;
"An evil shall I fix on thee."
Sir Olof cometh home,
When the wood it is leaf-green.

Sir Olof turned his horse therefrom,
Breaketh day, falleth rime;
Sickness and plague follow him home.
Sir Olof cometh home,
When the wood it is leaf-green.

Sir Olof to his mother's rode,
Breaketh day, falleth rime;
Out before him his mother stood.
Sir Olof cometh home,
When the wood it is leaf-green.

"Welcome, welcome, my dear son,"
Breaketh day, falleth rime;
"Why is thy rosy cheek so wan?"
Sir Olof cometh home,
When the wood it is leaf-green.

"My colt was swift and I tardy,"
Breaketh day, falleth rime;
"I knocked against a green oak-tree."
Sir Olof cometh home,
When the wood it is leaf-green.

"My dear sister, prepare my bed,"
Breaketh day, falleth rime;
"My dear brother, take my horse to the mead."
Sir Olof cometh home,
When the wood it is leaf-green.

"My dear mother, brush my hair,"
Breaketh day, falleth rime;
"My dear father, make me a bier."
Sir Olof cometh home,
When the wood it is leaf-green.

"My dear son, that do not say,"
Breaketh day, falleth rime;
To-morrow is thy wedding-day."
Sir Olof cometh home,
When the wood it is leaf-green.

"Be it when it will betide,"
Breaketh day, falleth rime;
"I ne'er shall come unto my bride."
Sir Olof cometh home,
When the wood it is leaf-green.[138]

_The Young Swain and the Elves._

I was a handsome young swain,
And to the court should ride.
I rode out in the evening-hour;
In the rosy grove I to sleep me laid.
Since I her first saw.

I laid me under a lind so green,
My eyes they sunk in sleep;
There came two maidens going along,
They fain would with me speak.
Since I her first saw.

The one she tapped me on my cheek,
The other whispered in my ear:
"Stand up, handsome young swain,
If thou list of love to hear."
Since I her first saw.

They led then forth a maiden,
Whose hair like gold did shine:
"Stand up, handsome young swain,
If thou to joy incline."
Since I her first saw.

The third began a song to sing,
With good will she did so;
Thereat stood the rapid stream,
Which before was wont to flow.
Since I her first saw.

Thereat stood the rapid stream,
Which before was wont to flow;
And the hind all with her hair so brown,
Forgot whither she should go.
Since I her first saw.

I got me up from off the ground,
And leaned my sword upon;
The Elve-women danced in and out,
All had they the Elve fashión.
Since I her first saw.

Had not fortune been to me so good,
That the cock his wings clapped then,
I had slept within the hill that night,
All with the Elve-womén.
Since I her first saw.[139]

_Svend Faelling and the Elle-Maid._

Svend Fælling was, while a little boy, at service in Sjeller-wood-house in Framley; and it one time happened that he had to ride of a message to Ristrup. It was evening before he got near home, and as he came by the hill of Borum Es, he saw the Elle-maids, who were dancing without ceasing round and round his horse. Then one of the Elle-maids stept up to him, and reached him a drinking cup, bidding him at the same time to drink. Svend took the cup, but as he was dubious of the nature of the contents, he flung it out over his shoulder, where it fell on the horse's back, and singed off all the hair. While he had the horn fast in his hand, he gave his horse the spurs and rode off full speed. The Elle-maid pursued him till he came to Trigebrand's mill, and rode through the running water, over which she could not follow him. She then earnestly conjured Svend to give her back the horn, promising him in exchange twelve men's strength. On this condition he gave back the horn, and got what she had promised him; but it very frequently put him to great inconvenience, for he found that along with it he had gotten an appetite for twelve.[140]

_The Elle-Maids._

There lived a man in Aasum, near Odense, who, as he was coming home one night from Seden, passed by a hill that was standing on red pillars, and underneath there was dancing and great festivity. He hurried on past the hill as fast as he could, never venturing to cast his eyes that way. But as he went along, two fair maidens came to meet him, with beautiful hair floating over their shoulders, and one of them held a cup in her hand, which she reached out to him that he might drink of it. The other then asked him if he would come again, at which he laughed, and answered, Yes. But when he got home he became strangely affected in his mind, was never at ease in himself, and was continually saying that he had promised to go back. And when they watched him closely to prevent his doing so, he at last lost his senses, and died shortly after.[141]

_Maid Vae._

There was once a wedding and a great entertainment at Œsterhæsinge. The party did not break up till morning, and the guests took their departure with a great deal of noise and bustle. While they were putting their horses to their carriages, previous to setting out home, they stood talking about their respective bridal-presents. And while they were talking loudly, and with the utmost earnestness, there came from a neighbouring moor a maiden clad in green, with plaited rushes on her head; she went up to the man who was loudest, and bragging most of his present, and said to him: "What wilt thou give to maid Væ?" The man, who was elevated with all the ale and brandy he had been drinking, snatched up a whip, and replied: "Ten cuts of my whip;" and that very moment he dropt down dead on the ground.[142]

_The Elle-Maid near Ebeltoft._

A farmer's boy was keeping cows not far from Ebeltoft. There came to him a very fair and pretty girl, and she asked him if he was hungry or thirsty. But when he perceived that she guarded with the greatest solicitude against his getting a sight of her back, he immediately suspected that she must be an Elle-maid, for the Elle-people are hollow behind. He accordingly would give no heed to her, and endeavoured to get away from her; but when she perceived this, she offered him her breast that he should suck her. And so great was the enchantment that accompanied this action, that he was unable to resist it. But when he had done as she desired him, he had no longer any command of himself, so that she had now no difficulty in enticing him with her.

He was three days away, during which time his father and mother went home, and were in great affliction, for they were well assured that he must have been enticed away. But on the fourth day his father saw him a long way off coming home, and he desired his wife to set a pan of meat on the fire as quick as possible. The son then came in at the door, and sat down at the table without saying a word. The father, too, remained quite silent, as if every thing was as it ought to be. His mother then set the meat before him, and his father bid him eat, but he let the food lie untouched, and said that he knew now where he could get much better food. The father then became highly enraged, took a good large switch, and once more ordered him to take his food. The boy was then obliged to eat, and as soon as he had tasted the flesh he ate it up greedily, and instantly fell into a deep sleep. He slept for as many days as the enchantment had lasted, but he never after recovered the use of his reason.[143]

_Hans Puntleder._

There are three hills on the lands of Bubbelgaard in Funen, which are to this day called the Dance-hills, from the following occurrence. A lad named Hans was at service in Bubbelgaard, and as he was coming one evening past the hills, he saw one of them raised on red pillars, and great dancing and much merriment underneath. He was so enchanted with the beauty and magnificence of what he saw, that he could not restrain his curiosity, but was in a strange and wonderful manner attracted nearer and nearer, till at last the fairest of all the fair maidens that were there came up to him and gave him a kiss. From that moment he lost all command of himself, and became so violent, that he used to tear to pieces all the clothes that were put on him, so that at last they were obliged to make him a dress of sole-leather, which he could not pull off him; and ever after he went by the name of Hans Puntleder, i. e. Sole-leather.[144]

* * * * *

According to Danish tradition, the Elle-kings, under the denomination of Promontory-kings, (_Klintekonger_), keep watch and ward over the country. Whenever war, or any other misfortune, threatens to come on the land, there may be seen, on the promontory, complete armies, drawn up in array to defend the country.

One of these kings resides at Möen, on the spot which still bears the name of King's-hill (_Kongsbjerg_). His queen is the most beautiful of beings, and she dwells at the Queen's Chair (_Dronningstolen_). This king is a great friend of the king of Stevns, and they are both at enmity with Grap, the promontory-king of Rügen, who must keep at a distance, and look out over the sea to watch their approach.

Another tradition, however, says, that there is but one king, who rules over the headlands of Möen, Stevns, and Rügen. He has a magnificent chariot, which is drawn by four black horses. In this he drives over the sea, from one promontory to another. At such times the sea grows black, and is in great commotion, and the loud snorting and neighing of his horses may be distinctly heard.[145]

It was once believed that no mortal monarch dare come to Stevns; for the Elle-king would not permit him to cross the stream that bounds it. But Christian IV. passed it without opposition, and since his time several Danish monarchs have been there.

At Skjelskör, in Zealand, reigns another of these jealous promontorial sovereigns, named king Tolv (_Twelve_). He will not suffer a mortal prince to pass the bridge of Kjelskör. Wo, too, betide the watchman who should venture to cry twelve o'clock in the village, he might chance to find himself transported to the village of Borre or to the Windmills.

Old people that have eyes for such things, declare they frequently see Kong Tolv rolling himself on the grass in the sunshine. On New-year's night he takes from one smith's forge or another nine new shoes for his horses; they must be always left ready for him, and with them the necessary complement of nails.

The Elle-king of Bornholm[146] lets himself be occasionally heard with fife and drum, especially when war is at hand; he may then be seen in the fields with his soldiers. This king will not suffer an earthly monarch to pass more than three nights on his isle.

In the popular creed there is some strange connexion between the Elves and the trees. They not only frequent them, but they make an interchange of form with them. In the church-yard of Store Heddinge,[147] in Zealand, there are the remains of an oak wood. These, say the common people, are the Elle-king's soldiers; by day they are trees, by night valiant warriors. In the wood of Rugaard, in the same island, is a tree which by night becomes a whole Elle-people, and goes about all alive. It has no leaves upon it, yet it would be very unsafe to go to break or fell it, for the underground-people frequently hold their meetings under its branches. There is, in another place, an elder-tree growing in a farm-yard, which frequently takes a walk in the twilight about the yard, and peeps in through the window at the children when they are alone.

It was, perhaps, these elder-trees that gave origin to the notion. In Danish _Hyld_ or _Hyl_--a word not far removed from Elle--is Elder, and the peasantry believe that in or under the elder-tree dwells a being called Hyldemoer (_Elder-mother_), or Hyldequinde (_Elder-woman_), with her ministrant spirits.[148] A Danish peasant, if he wanted to take any part of an elder-tree, used previously to say, three times--"O, Hyldemoer, Hyldemoer! let me take some of thy elder, and I will let thee take something of mine in return." If this was omitted he would be severely punished. They tell of a man who cut down an elder-tree, but he soon after died suddenly. It is, moreover, not prudent to have any furniture made of elder-wood. A child was once put to lie in a cradle made of this wood, but Hyldemoer came and pulled it by the legs, and gave it no rest till it was put to sleep elsewhere. Old David Monrad relates, that a shepherd, one night, heard his three children crying, and when he inquired the cause, they said some one had been sucking them. Their breasts were found to be swelled, and they were removed to another room, where they were quiet. The reason is said to have been that that room was floored with elder.

The linden or lime tree is the favourite haunt of the Elves and cognate beings; and it is not safe to be near it after sunset.[149]

FOOTNOTES:

[128] That is, Wise People or Conjurors. They answer to the Fairy-women of Ireland.

[129] Afzelius is of opinion that this notion respecting the Hill-people is derived from the time of the introduction of Christianity into the north, and expresses the sympathy of the first converts with their forefathers, who had died without a knowledge of the Redeemer, and lay buried in heathen earth, and whose unhappy spirits were doomed to wander about these lower regions, or sigh within their mounds till the great day of redemption.

[130] "About fifteen years ago," says Ödman (Bahuslän, p. 80), "people used to hear, out of the hill under Gärun, in the parish of Tanum, the playing, as it were, of the very best musicians. Any one there who had a fiddle, and wished to play, was taught in an instant, provided they promised them salvation; but whoever did not do so, might hear them within, in the hill, breaking their violins to pieces, and weeping bitterly." See Grimm. Deut. Myth. 461.

[131] Arndt, Reise nach Schweden, iv. 241.

[132] Svenska Folk-Visor, vol. iii. p. 159. There is a similar legend in Germany. A servant, one time, seeing one of the little ones very hard-set to carry a single grain of wheat, burst out laughing at him. In a rage, he threw it on the ground, and it proved to be the purest gold. But he and his comrades quitted the house, and it speedily went to decay.--Strack. Beschr. v. Eilsen, p. 124, _ap._ Grimm, Introd., etc., p. 90.

[133] Thiele, vol. iv. p. 22. They are called Trolls in the original. As they had a king, we think they must have been Elves. The Dwarfs have long since abolished monarchy.

[134] The greater part of what precedes has been taken from Afzelius in the Svenska Visor, vol. iii.

[135] Thiele, iv. 26.

[136] In the distinction which we have made between the Elves and Dwarfs we find that we are justified by the popular creed of the Norwegians.--Faye, p. 49, _ap._ Grimm, Deutsche Mythologie, p. 412.

[137] Svenska Visor, iii. 158, as sung in Upland and East Gothland.

[138] Svenska Visor, iii. 165, from a MS. in the Royal Library. This and the preceding one are variations of the Danish Ballad of Elveskud, which has been translated by Dr. Jamieson (Popular Ballads, i. 219), and by Lewis in the Tales of Wonder. The Swedish editors give a third variation from East Gothland. A comparison of the two ballads with each other, and with the Danish one, will enable the reader to judge of the modifications a subject undergoes in different parts of a country.

[139] Svenska Visor, iii. p. 170. This is the Elveshöj of the Danish ballads, translated by Jamieson (i. 225), and by Lewis. In the different Swedish variations, they are Hafsfruen, i. e. Mermaids, who attempt to seduce young men to their love by the offer of costly presents.

A Danish legend (Thiele, i. 22) relates that a poor man, who was working near Gillesbjerg, a haunted hill, lay down on it to rest himself in the middle of the day. Suddenly there appeared before him a beautiful maiden, with a gold cup in her hand. She made signs to him to come near, but when the man in his fright made the sign of the cross, she was obliged to turn round and then he saw her back that it was hollow.

[140] Thiele, ii. 67. Framley is in Jutland. Svend (i. e. _Swain_) Fælling is a celebrated character in Danish tradition; he is regarded as a second Holger Danske, and he is the hero of two of the Kjempe Viser. In Sweden he is named Sven Färling or Fotling. Grimm has shown that he and Sigurd are the same person. Deutsche Mythologie, p. 345. In the Nibelungen Lied (st. 345) Sifret (Sigurd) gets the strength of twelve men by wearing the _tarnkappe_ of the dwarf Albrich. Another tradition, presently to be mentioned, says it was from a Dwarf he got his strength, for aiding him in battle against another Dwarf. It is added, that when Svend came home in the evening, after his adventure with the Elle-maids, the people were drinking their Yule-beer, and they sent him down for a fresh supply. Svend went without saying anything, and returned with a barrel in each hand and one under each arm.

[141] Thiele, iii. 43. Odense is in Funen.

[142] Thiele, i. 109. (_communicated_). Such legends, as Mr. Thiele learned directly from the mouths of the peasantry, he terms _oral_; those he procured from his friends, _communicated_. Œsterhæsinge, the scene of this legend, is in the island of Funen.

[143] Thiele, i. 118. (_communicated_). Ebeltoft is a village in North Jutland.

[144] Thiele, iv. 32. From the circumstances, it would appear that these were Elves and not Dwarfs; but one cannot be positive in these matters.

[145] Möen and Stevns are in Zealand. As Rügen does not belong to the Danish monarchy, the former tradition is probably the more correct one. Yet the latter may be the original one.

[146] Bornholm is a _holm_, or small island, adjacent to Zealand.

[147] The Elle-king of Stevns has his bedchamber in the wall of this church.

[148] This is evidently the Frau Holle of the Germans.

[149] The preceding particulars are all derived from M. Thiele's work.

DWARFS OR TROLLS

Ther bygde folk i the bärg,
Quinnor och män, för mycken duerf.
HIST. ALEX. MAC. _Suedice._

Within the hills folk did won,
Women and men, dwarfs many a one.

The more usual appellation of the Dwarfs is Troll or Trold,[150] a word originally significant of any evil spirit,[151] giant monster, magician,[152] or evil person; but now in a good measure divested of its ill senses, for the Trolls are not in general regarded as noxious or malignant beings.

The Trolls are represented as dwelling inside of hills, mounds, and hillocks--whence they are also called Hill-people (_Bjergfolk_)--sometimes in single families, sometimes in societies. In the ballads they are described as having kings over them, but never so in the popular legend. Their character seems gradually to have sunk down to the level of the peasantry, in proportion as the belief in them was consigned to the same class. They are regarded as extremely rich for when, on great occasions of festivity, they have their hills raised up on red pillars, people that have chanced to be passing by have seen them shoving large chests full of money to and fro, and opening and clapping down the lids of them. Their hill-dwellings are very magnificent inside. "They live," said one of Mr. Arndt's guides, "in fine houses of gold and crystal. My father saw them once in the night, when the hill was open on St. John's night. They were dancing and drinking, and it seemed to him as if they were making signs to him to go to them, but his horse snorted, and carried him away, whether he would or no. There is a great number of them in the Guldberg (_Goldhill_), and they have brought into it all the gold and silver that people buried in the great Russian war."[153]

They are obliging and neighbourly; freely lending and borrowing, and elsewise keeping up a friendly intercourse with mankind. But they have a sad propensity to thieving, not only stealing provisions, but even women and children.

They marry, have children, bake and brew, just as the peasant himself does. A farmer one day met a hill-man and his wife, and a whole squad of stumpy little children, in his fields;[154] and people used often to see the children of the man who lived in the hill of Kund, in Jutland, climbing up the hill, and rolling down after one another, with shouts of laughter.

The Trolls have a great dislike to noise, probably from a recollection of the time when Thor used to be flinging his hammer after them; so that the hanging of bells in the churches has driven them almost all out of the country. The people of Ebeltoft were once sadly plagued by them, as they plundered their pantries in a most unconscionable manner; so they consulted a very wise and pious man; and his advice was, that they should hang a bell in the steeple of the church. They did so, and they were soon eased of the Trolls.[155]

These beings have some very extraordinary and useful properties; they can, for instance, go about invisibly,[156] or turn themselves into any shape; they can foresee future events; they can confer prosperity, or the contrary, on a family; they can bestow bodily strength on any one; and, in short, perform numerous feats beyond the power of man.

Of personal beauty they have not much to boast: the Ebeltoft Dwarfs, mentioned above, were often seen, and they had immoderate humps on their backs, and long crooked noses. They were dressed in gray jackets,[157] and they wore pointed red caps. Old people in Zealand say, that when the Trolls were in the country, they used to go from their hill to the village of Gudmandstrup through the Stone-meadow, and that people, when passing that way, used to meet great tall men in long black clothes. Some have foolishly spoken to them, and wished them good evening, but they never got any other answer than that the Trolls hurried past them, saying, Mi! mi! mi! mi!

Thanks to the industry of Mr. Thiele, who has been indefatigable in collecting the traditions of his native country, we are furnished with ample accounts of the Trolls; and the following legends will fully illustrate what we have written concerning them.[158]

We commence with the Swedish ballads of the Hill-kings, as in dignity and antiquity they take precedence of the legends.

_Sir Thynne._

And it was the knight Sir Thynnè,
He was a knight so grave;
Whether he were on foot or on horse,
He was a knight so brave.[159]

And it was the knight Sir Thynnè
Went the hart and the hind to shoot,
So he saw Ulva, the little Dwarf's daughter,
At the green linden's foot.

And it was Ulva, the little Dwarf's daughter,
Unto her handmaid she cried,
"Go fetch my gold harp hither to me,
Sir Thynnè I'll draw to my side."

The first stroke on her gold harp she struck,
So sweetly she made it ring,
The wild beasts in the wood and field
They forgot whither they would spring.

The next stroke on her gold harp she struck,
So sweetly she made it ring,
The little gray hawk that sat on the bough,
He spread out both his wings.

The third stroke on her gold harp she struck,
So sweetly she made it ring,
The little fish that went in the stream,
He forgot whither he would swim.

Then flowered the mead, then leafed all,
'Twas caused by the runic lay;[160]
Sir Thynnè he struck his spurs in his horse,
He no longer could hold him away.

And it was the knight Sir Thynnè,
From his horse he springs hastily,
So goeth he to Ulva, the little Dwarf's daughter,
All under the green linden tree.

"Here you sit, my maiden fair,
A rose all lilies above;
See you can never a mortal man
Who will not seek your love."

"Be silent, be silent, now Sir Thynnè,
With your proffers of love, I pray;
For I am betrothed unto a hill-king,
A king all the Dwarfs obey.

"My true love he sitteth the hill within,
And at gold tables plays merrily;
My father he setteth his champions in ring,
And in iron arrayeth them he.

"My mother she sitteth the hill within,
And gold in the chest doth lay;
And I stole out for a little while,
Upon my gold harp to play."

And it was the knight Sir Thynnè,
He patted her cheek rosie:
"Why wilt thou not give a kinder reply,
Thou dearest of maidens, to me?"

"I can give you no kinder reply:
I may not myself that allow;
I am betrothed to a hill-king,
And to him I must keep my vow."

And it was Thora, the little Dwarf's wife,
She at the hill-door looked out,
And there she saw how the knight Sir Thynnè,
Lay at the green linden's foot.

And it was Thora, the little Dwarf's wife,
She was vext and angry, God wot:
"What hast thou here in the grove to do?
Little business, I trow, thou hast got.

"'Twere better for thee in the hill to be,
And gold in the chest to lay,
Than here to sit in the rosy grove,[161]
And on thy gold harp to play.

"And 'twere better for thee in the hill to be,
And thy bride-dress finish sewíng,
Than sit under the lind, and with runic lay
A Christian man's heart to thee win."

And it was Ulva, the little Dwarf's daughter,
She goeth in at the hill-door:
And after her goeth the knight Sir Thynnè,
Clothed in scarlet and fur.

And it was Thora, the little Dwarf's wife,
Forth a red-gold chair she drew:
Then she cast Sir Thynnè into a sleep
Until that the cock he crew.

And it was Thora, the little Dwarf's wife,
The five rune-books she took out;
So she loosed him fully out of the runes,
Her daughter had bound him about.

"And hear thou me, Sir Thynnè,
From the runes thou now art free;
This to thee I will soothly say,
My daughter shall never win thee.

"And I was born of Christian kind,
And to the hill stolen in;
My sister dwelleth in Iseland,[162]
And wears a gold crown so fine.

"And there she wears her crown of gold,
And beareth of queen the name;
Her daughter was stolen away from her,
Thereof there goeth great fame.

"Her daughter was stolen away from her,
And to Berner-land brought in;
And there now dwelleth the maiden free,
She is called Lady Hermolin.

"And never can she into the dance go,
But seven women follow her;
And never can she on the gold-harp play,
If the queen herself is not there.

"The king he hath a sister's son,
He hopeth the crown to possess,
For him they intend the maiden free,
For her little happiness.

"And this for my honour will I do,
And out of good-will moreover,
To thee will I give the maiden free,
And part her from that lover."

Then she gave unto him a dress so new,
With gold and pearls bedight;
Every seam on the dress it was
With precious stones all bright.

Then she gave unto him a horse so good,
And therewith a new sell;
"And never shalt thou the way inquire,
Thy horse will find it well."

And it was Ulva, the little Dwarf's daughter,
She would show her good-will to the knight;
So she gave unto him a spear so new,
And therewith a good sword so bright.

"And never shalt thou fight a fight,
Where thou shalt not the victory gain;
And never shalt thou sail on a sea
Where thou shalt not the land attain."

And it was Thora, the little Dwarf's wife,
She wine in a glass for him poured:
"Ride away, ride away, now Sir Thynnè,
Before the return of my lord."

And it was the knight Sir Thynnè,
He rideth under the green hill side,
There then met him the hill-kings two.
As slow to the hill they ride.

"Well met! Good day, now Sir Thynnè!
Thy horse can well with thee pace;
Whither directed is thy course?
Since thou'rt bound to a distant place."

"Travel shall I and woo;
Plight me shall I a flower;
Try shall I my sword so good,
To my weal or my woe in the stour."

"Ride in peace, ride in peace, away, Sir Thynnè,
From us thou hast nought to fear;
They are coming, the champions from Iseland,
Who with thee long to break a spear."

And it was the knight Sir Thynnè,
He rideth under the green hill side;
There met him seven Bernisk champions,
They bid him to halt and abide.

"And whether shall we fight to-day,
For the red gold and the silvér;
Or shall we fight together to-day,
For both our true loves fair?"

And it was the king's sister's son,
He was of mood so hastý;
"Of silver and gold I have enow,
If thou wilt credit me."

"But hast thou not a fair true love,
Who is called Lady Hermolin?
For her it is we shall fight to-day,
If she shall be mine or thine."

The first charge they together rode,
They were two champions so tall;
He cut at the king's sister's son,
That his head to the ground did fall.

Back then rode the champions six,
And dressed themselves in fur;
Then went into the lofty hall,
The aged king before.

And it was then the aged king,
He tore his gray hairs in woe.
"Ye must avenge my sister's son's death;
I will sables and martins bestow."[163]

Back then rode the champions six,
They thought the reward to gain,
But they remained halt and limbless;
By loss one doth wit obtain.

And he slew wolves and bears,
All before the high chambér;
Then taketh he out the maiden free
Who so long had languished there.

And now hath Lady Hermolin
Escaped from all harm;
Now sleeps she sweet full many a sleep,
On brave Sir Thynnè's arm.

And now has brave Sir Thynnè
Escaped all sorrow and tine;
Now sleeps he sweet full many a sleep,
Beside Lady Hermolin.

Most thanketh he Ulva, the little Dwarf's daughter
Who him with the runes had bound,
For were he not come inside of the hill,
The lady he never had found.[164]

_Proud Margaret._

Proud Margaret's[165] father of wealth had store,
Time with me goes slow.--
And he was a king seven kingdoms o'er,
But that grief is heavy I know.[166]

To her came wooing good earls two,
Time with me goes slow.--
But neither of them would she hearken unto,
But that grief is heavy I know.

To her came wooing princes five,
Time with me goes slow.--
Yet not one of them would the maiden have,
But that grief is heavy I know.

To her came wooing kings then seven,
Time with me goes slow.--
But unto none her hand has she given,
But that grief is heavy I know.

And the hill-king asked his mother to read,
Time with me goes slow.--
How to win proud Margaret he might speed,
But that grief is heavy I know.