Chapter III: Witches (2)

[20] Abn Dolif Misaris ben Mohalhal _De Intinere Asiatico_--Studio Kurd de Schloezer. Berolini, 1845. Cf. Defrémery _Fragments de Geographes, &c._ in _Journ. Asiat._ ser. iv. tom. xiii. 466. Both quoted by Colonel Yule in _Cathay and the Way Thither_. London, 1866. Vol. i. pp. cxi. and clxxxvii.

[21] On the river Vág (in the North of Hungary Proper).

[22] Hunfalvy _The Székelys_, pp. 40-42.

[23] _Ib._ p. 41.

[24] Cf. _Republica Hungarica_, ex off. Elzeviriana, 1634, p. 12. "Nemo apud illos (Ciculos) ignobilis esse censetur, etiam si manu aratrum tractet, aut caprino gregi praesit."

[25] Georgius Rákóczy. Dei Gratia Princeps Transylvaniæ ... et Siculorum Comes, &c.

[26] Prior to 1876, the Székelys administered their own affairs, and were divided into five "széks" (_sedes_).

[27] His essay, entitled "A few words on the Székely Dialects," was published at the end of his work, _Vadrózsâk_, vol. i.

[28] Quoted _infra_, p. xix.

[29] _Vide infra_, p. 380.

[30] _Opus citatum_, p. 34.

[31] Such as Klaproth.

[32] Cf. Hunfalvy _Ethnography_, p. 408.

[33] Cf. _The History of the Cumanians_, and also _The Nationality and Language of the Jazygo-Cumanians_, by Stephen Gyárfás. Budapest, 1882.

[34] Budapest, 1880. The original MS. is in the Bibliotheca Marciana in Venice. It was discovered by Cornides in 1770. Klaproth first made it known in his "Mémoirs relatifs à l'Asie," III. and Roesler published a specimen of its grammar in his "Romänische Studien," pp. 352-356.

[35] Count Géjza Kuun has, we are glad to say, not yet spoken his last word; for that indefatigable scholar is busily engaged on a large work on his favorite subject, which, judging by the extracts he read (June 1st, 1885) before the Hungarian Academy of Sciences, promises to rank with the best writings of modern philologists.

It may be of interest here to quote one of the Cumanian children's rhymes:

Heli, heli, jáde üzürmény
üzbe her!
Zeboralle, sarmamamile,
Alo bizon sasarma,
Düzüsztürmö dücsürmö
Hej ala hilala
Zeboralle dücsürmö.
(Wolan, wolan, ich löse das Gelübde,
Der Lenz ist da!
Mit Gebeten, Zauberzeichen
Mache ich den Zauber
Unschädlich. Ich preise dich!
Es ist nur ein Gott.
Mit Gebeten preise ich dich).

_Vide Ungarische Revue_, viii.-ix., Heft. 1885, p. 644.

[36] How dangerous a practice it is to build up history upon no other ground than the mere similarity in the sound of the names of nationalities is shewn in the history of the modern Jazyges. This name has led many a chronicler astray. Their Magyar proper name is "Jász," which, according to Hunfalvy (_Ethnography of Hungary_, p. 376) is derived from the word "ijász," i.e. "an archer," or "bowman," a name describing their original occupation. In some old deeds of the xivth and xvth centuries, they are called "Jassones" and "Pharetrarii," and things kept straight until Ranzanus the Papal Nuncio at the Court of Matthias Corvinus appeared on the scene, and, struck by the sound of the name "Jassones" and finding that they lived on the very territory which, according to Ptolemy, was occupied by the Jazyges: Metanastae in his time, at once jumped to the conclusion that they were lineal descendants of the wild horsemen mentioned by the classic author. We know how hard anything false dies, and so we find this statement copied by subsequent writers, and even disfiguring the pages of so excellent a work as Smith's _Dictionary of Greek and Roman Geography_, sub. art. "Jazyges." A still wilder mistake was made by a scribe of King Sigismund, who re-christened the Jász folk "Philistæi," which afterwards appears in many deeds. It would appear to be reasoned out thus; a "Jász," or "bowman," must naturally handle a bow and arrow; but an arrow is called "pfeil" in German, which comes from the old German "phil," hence Jász-Philistæi, Q. E. D! Cf. Hunfalvy's _Ethnography loco citato_.

[37] _Vide infra_, p. 412, &c.

[38] _Ethnography of Hungary_, p. 362.

[39] The true born Magyar repudiates with scorn the idea that there is any such thing as a dialect, boasting that rich and poor speak the same tongue. Cf. _Galeoti Martii, de Matthiæ egregie, sapienter, fortiter et jocose dictis ac factis libellus_, ed. Cassoviæ, 1611. "Unde fit ut carmen lingua Hungarica compositum rusticis et civibus, mediis et extremis, eodem tenore intelligatur." Galeoti was an Italian by birth, and Papal Nuncio at the Court of Matthias I. (Corvinus), King of Hungary.

[40] There is a passage in the writings of Nicolaus Oláh (_Hungaria et Attila_, cap. xix. § 3) which at first sight seems to ascribe a separate language to each of the peoples named in the text. According to him, "the whole of Hungary in our days (xvith century) contains various nations, viz., Magyars, Germans, Czechs, Slováks, Croats, Saxons, Székelys, Wallachs, Servians, Cumans, Jazyges, Ruthens, and finally Turks, and all these (nations) "differenti inter se utuntur lingua," except that some of the words may appear somewhat similar and identical in sound in consequence of (their) protracted use and (the continuous) contact (of the said nations with each other)." Against this, we may urge, that if the language of the Székelys, for example, differed no more from the Magyar than the German speech from that of the Saxons, they can scarcely be described as two different languages. Moreover, another writer says, that the "Hungari nobiles ejusdem regionis (Transylvaniæ) passim intermixti Saxonibus, cum Ciculis propemodum tam sermone, quam vestitu et armis conveniunt." See _Respublica Hungarica_, 1634. We have good reasons for believing that the passage has been copied by the Elzevirian compiler from the _Chronigraphica Transylvaniæ_ of George Reijchersdorffer, 1550.

[41] Cf. Simpleton stories and lying stories, many of which as told in Hungary, Finland, and Flanders, and even amongst the Lapps, are identical with those we hear in Yorkshire, Lincolnshire, Northumberland, and Norfolk.

[42] Professor Vambéry says: there are many features in Hungarian Folk-Tales which can be found in the tales of China, and other Asiatic countries, ancient and modern. The characteristics of the chief personages in the tales show that the tales have been imported by the Magyars from their old Asiatic homes, although a Slavonic influence cannot be denied.

[43] P. 239 _infra_. See also remains of the Turkish occupation and their barbarous doings in the children's rhyme:

"Lady bird, lady bird, fly away, fly away,
For the Turks are coming!
They will throw you into a well full of salt water:
They will take you out, and break you on the wheel."

Dark wine produced at Eger (Erlau) is called "Turk's blood."

[44] Pp. 70, 118.

[45] P. 5, _infra_.

[46] "Stephen the Murderer," "Fisher Joe," and the "Baa Lambs" in this collection. Cf. "Die Engel-lämmer" _Aus der im Auftrage der Kisfaludy-Gesellschaft von Lad Arany und Paul Gyulai besorgten_. Ungarische Revue viii. ix. Heft, 1885, p. 640, and note, which says: "Eines der wenigen ungarischen Volkmärchen, in welche die christliche Mythologie hineinspielt."

[47] Cf. Such stories as "Handsome Paul," p. 29 _infra et seq._

[48] See all this beautifully sketched by Czuczor, in his poem _Joannes Háry_.

[49] That the Magyar soldier can tell stories may be seen in Gaál's tales, most of which Arany tells us have a most undesirable flavour of the barracks about them.

[50] John Erdélyi (born 1814, died 1868), Hungarian poet and author, elected Member of the Hungarian Academy of Science, 1839.

[51] These tales were collected from soldiers: and are full of unnecessary flourishes and coarse barrack-room jokes.

[52] John Kriza (born 1812, died 1875), born in a small village of Székely parents. Unitarian minister, professor, poet, and author, elected Member of the Academy, 1841.

[53] A second volume has, I believe, since appeared.

[54] Ladislaus Arany objects to this collection, on the ground that the collector has tried to improve on the original popular form, and endeavoured to produce something classic, and thus spoiled the stories.

[55] Giant in Magyar is: "Óriás" i. e. a tall man, tall father. Cf. pp. 99, 147, 318, 340. Cf, numerous stories of giants and what they are like in Friis. _Lappiske Eventyr_ and Hofberg. _Svenska Sägner_.

[56] See pp. 146 and 388.

[57] See "Knight Rose," p. 57.

[58] See "Knight Rose," p. 55.

[59] Cf. "Handsome Paul," p. 26 _infra_, where another illustration of their size will be found; also the giant in Swedish tale who travelled from Dalecarlia to Stockholm, and the bread was still warm in his knapsack when he ended his journey.

[60] Cf. _Friis_. "Jetanis." _Hofberg._ "Bron öfver Kalmarsund" "Ulfgrytstenarna" "Ruggabron" and "Stenen i Grönan dal."

[61] Vide pp. 345 and 392 _infra_.

[62] Vide "Prince Mirkó," p. 72.

[63] In Hungary, the village blacksmith is a gipsy as a rule.

[64] Vide "Shepherd Paul," p. 244 and note p. 407.

[65] Cf. "A Lincolnshire tale," p. 363.

[66] Cf. Story as found in Finland, Lapland, and Sweden, of Kaleva's daughter, who, finding a man, put him and his horse and plough into her apron, and carrying them off to her mother, asked what sort of a dung beetle this was she had found scratching the earth, receiving a similar answer to the above-mentioned one. Cf. Hofberg. _Svenska Sägner_, Jätten Puke. Dybeck, _Runa_ 1845, p. 15, and Thiel _Danmarks. Folksagn_ ii. p. 228.

[67] Vide "Handsome Paul" and "Fairy Elizabeth."

[68] See "Prince Mirkó."

[69] Cf. _Rancken_, "Munsala," 22 i.: Wörå, 22: where a description of buried treasures will to be found. Also _Hofberg_, "Den forlärade skatten," "Guldvaggan," "Skatten i Säbybäcken," "Skattgräfvarna," vide _infra_. pp. xxx. xxxvii.

[70] Amongst the numerous stories of hidden treasures, I may note two I heard in my own parish lately. There is a chest of gold buried in Mumby Hill, and an old man went by "his'sen," and dug and dug, and would have got it, but so many little devils came round him, he had to give up.

The other tale is a long story of a man who went to an old house, and every thing he did "a little devil" did, and as the man could not be frightened a vast hidden treasure was revealed to him.--W. H. J.

[71] Rancken, _Några åkerbruksplägseder i Finland_. Munsala, 22, c. and d. Hofberg. _Svenska Sägner_ "Skogsrået och Sjörået," and "Ysätters-Kajsa."

[72] "Fairy Elizabeth," "Handsome Paul," "Knight Rose," and "Prince Mirkó" are full of the doings of fairies.

[73] Cf. Ralston, _Russian Folk-Tales_, "The Baba Yaga," p. 143. _Afanassieff_, i. No. 3 b.

[74] This is the nearest translation. In the original a hyphen between gold and mountain, silver and valley, alters the meaning.

[75] _i.e._ "For ever." A form of orientalism which frequently occurs in Magyar folk-poetry. For instance,

Cf. "My rose I will not marry you
Until there are no fish in the lake,
And as there always will be
You see, my rose, I cannot marry you."

[76] The waters of the two rivers flow into the Theiss, this into the Danube, and the Danube into the Black Sea.

[77] Baron Orbán's _Székelyland_.

[78] Bishop Arnold Ipolyi, _Magyar Mythology_.

[79] Ladislaus Köváry, _Historical Antiquities_.

[80] In consequence of the Turkish rule over Hungary. Buda was 157 years in the hands of the Turks.

[81] _Vide_ Baron Orbán, _Székelyland_.

[82] One must be careful not to confound, as many writers do, the witches of fairy tales, with the old women who are designated as witches by the common people.

[83] Cf. Many Lincolnshire and Yorkshire tales.

[84] Cf. _Rancken_, "Purmo" 27, and "Munsala," 25.

[85] It is interesting to note that, although prosecution for witchcraft was only abolished in England under George II. in 1736, in Hungary it was abolished under Coloman the Learned, who reigned 1095-1114, for a very cogent reason, "Witches are not to be prosecuted, as they do not exist!"

[86] The Hungarian cattle have long erect horns like those of the Roman campagna.

[87] Cf. p. 203 _infra._

[88] As the wolf in the Finnish tale, "The Golden Bird."

[89] See _Folk Medicine_.

[90] Charm-weed.

[91] Square pieces of linen without seam or hem, wrapped round the bare foot, instead of socks.

[92] Only lately, a man in my own parish said that when "Maud was a young 'un, she was amazin' badly. The doctors could do nowt for her: she was all skin and bone. Doctors said it wor a decline; but a' didn't believe it, for she did sqweäl amazin'. It was all an owd woman who used to sell pins and needles." It appears, this old woman always gave, and insisted upon giving, Maud, some little thing; and at last they perceived the child was "witched"; so the next time the old woman appeared, another daughter ordered her off, and the child recovered; the same old woman is said to have "witched" another child in the parish in like manner. I may add "Maud" is now a fine strapping girl, and vows vengeance on the witch.--W. H. J.

[93] Cf. _Hofberg_, "Bissen," the manner of "laying ghosts," is noticed, _ib._ "Herrn till Rosendal."

[94] In some parts of Finland the same superstition is, or was, current (_e.g._ in Munsala). Unbaptized children are specially liable to be changed by the trolls, but this may be prevented by putting Holy Scripture in the cradle, or silver coins, scissors, or other sharp tools. Cf. _Hofberg_, Svenska Folksägner "Bortbytingen."

[95] Cf. _Hofberg_ "Mylingen," "Tomten." See also _Några åkerbruksplägseder bland svenskarne i Finland_ af Dr. J. Oscar I. Rancken.

[96] Cf. _Rancken_. "Munsala," 22 g.

[97] This belonged formerly to a well-known medicine man, who practised over three countries. There are hundreds and hundreds of cures in it.

[98] This class of ingredients occupied an important place in the pharmacopœia of the physicians of the middle ages. Cf. _Liber Secundus Practicae Haly_ cap. 51, "De stercoribus et fimis," p. 178 (Lyons 1523).

[99]

"I physicks 'em, I bleeds 'em, I sweats 'em,
And if they _will_ die, I lets 'em."

[100] See "Christmas Day."

[101] Steel and flint are still in extensive use among smokers in rural districts.

[102] The Magyar name of quinsy is torokgyik, _i.e._ throat-lizard.

[103] Varga does not seem to know anything about

"The dead, shrivelled hand ...
... of the gentleman dangling up there."

[104] So far is this day considered unlucky in Portugal that we heard of a Portuguese young lady who had ordered a harp from England: it unfortunately arrived at her house on Friday, and was sent away till Saturday, although she was "dying to try it!" Tuesday is also regarded as unlucky in Portugal.

On St. Peter's Day, in Portugal, the saint is said to have a holiday, and take the keys with him, and the fisher-folk assert that if anyone is drowned on that day the chances are he will be sent to the "wrong place."

Cf. "Ma foi sur l'avenir bien fou qui se fiera,
Tel qui rit vendredi, dimanche pleurera."--

Racine au commencement de la comédie des Plaideurs.

[105] One is said to be most liable to be punished at this time on this account.

[106] Garlic is said to be a charm against evil. See _Notes and Queries_, 6 S. ix. 5.

[107] It is a common superstition in many parts of Yorkshire that fire must not go out of the house between New and Old Christmas Day. An old nurse told us she once went home during this time and her neighbours would not even give her a match that she might light her candle and so find her own.

[108] Cf. Yorkshire, Yule-candle.

[109] Lead is cast in Finland to see whether fortune or misfortune is in store; in these degenerate days "stearine," has been used by impatient souls. See also Burnaby, _Ride to Khiva_, cap. xxii.

[110] Elton's _Origins of English History_, 270, 271.

[111] See _Glossaire de la langue Romane_, par J. B. B. Roquefort. Paris, 1808.

[112] See Cormac's Glossary, under "Beltene," _Revue Celtique_, iv. 193; Grimm, _Deutsche Mythol._ 579.

[113] "C'était en beaucoup d'endroits en France l'usage de jeter dans le feu de la Saint-Jean des mannes ou des paniers en osier contenant des animaux, chats, chiens, renards, loups. Au siècle dernier même dans plusieurs villes c'était le maire ou les échevins qui faisaient mettre dans un panier une ou deux douzaines de chats pour brûler dans le feu de joie. Cette coutûme existait aussi à Paris, et elle n'y a été supprimée qu'au commencement du règne de Louis XIV."--Gaidoz, _Esquisse de la Religion des Gaulois_, 21.

[114] In the West-end of London there is a house where No. 13 is cancelled, and the house re-numbered 15A for the very same reason. The people are _comme il faut_, and consider themselves educated.

[115] Plover.--_Notes and Queries_ 4th S. viii. 268. On the Lancashire Moors there is a tradition that the plovers contain the souls of those Jews who assisted at the Crucifixion.

[116] Hungarian saying: "To speak snakes and frogs after a man," to say everything that is bad about him.

[117] Or dig.

[118] I (writes a Magyar friend) have seen a youth use this stuff to produce a beard and moustache, and the whole of his skin was covered with ugly sores.

[119] German name, Himmelbrandt, Wollkraut, Königskerre; French, bouillon blanc, molène.

[120] The superstitions marked * have been in Lincolnshire and Yorkshire quite lately.

[121] The small heap of soil thrown up by ants.

[122] The modern custom is to lift the glass and say "Isten éltesse!" ("may God let you live.")

[123] The Finnish reformer, Michael Agricola, in his preface to the 1551 edition of the Finnish Psalms, prepared by him, mentions the idols and sacrifices of the old Finns. The passage relating to this matter is in verses, and especially of the _Carialians_ he says the following: "_Egres_ creates them peas, beans, and carrots, cabbage, flax, and hemp; _Köndös_ guards their cleared grounds and ploughed fields as they superstitiously believe; and when they finished their spring-sowing, then they drank Ukko's Cup."

"Kuin kevä-kylvä kylvettiin
Silloin Ukon malja juottiin."

[124] "Wie Thor's cleinne trank man Ukko zu ehren volle Schale." _Mythol Vorr_ xxviii. In Sweden, as toasts, the only word they mention is "skål," cup; this is a meagre reminder of "Thor's Schåle."

[125] Not Tokay; that is German. We have a hazy recollection that one of the Popes--it may have been Sylvester II. (A.D. 1000) or Pio Nono--upon receiving a small cask of Tokaj wine, exclaimed "Talc vinum summum pontificem decet!" or words to this effect.

[126] "Áldomás," from "áldani" (Latin offerre and benedicere) hence--"sacrificium" and "benedictio." Cf. "Ultemaš"--"preces" in Cheremiss. In the district of Hradist in Moravia, "oldomaš pit"--"áldoma's drink." In modern Magyar the word "áldozni" is used for to sacrifice. Whether the Magyar and Finnish Ukko are the same, or whether it is a mere coincidence, we are not prepared to say. Hunfalvy makes much of it.

[127] Ukkon-pohar-felmutato volt.

[128] In modern times the bargain is first settled and the "liquor" comes afterwards, _tout comme chez nous_ in England.

CONTENTS.

PAGE
Preface v
Introduction vii
Contents lxx

TALES AND NOTES.

I.--Prince Csihan 1
Notes 303

II.--Stephen the Murderer 7
Notes 306

III.--The Lamb with the Golden Fleece 13
Notes 312

IV.--Fisher Joe 15
Notes 313

V.--Luck and Bliss 22
Notes 317

VI.--The Lazy Cat 23

VII.--Handsome Paul 25
Notes 317

VIII.--The Travels of Truth and Falsehood 36
Notes 322

IX.--The Hunting Princes 39
Notes 324

X.--The Lazy Spinning Girl 46
Notes 330

XI.--The Envious Sisters 49
Notes 335

XII.--Knight Rose 54
Notes 339

XIII.--Prince Mirkó 59
Notes 344

XIV.--The Student who was forcibly made King 76
Notes 354

XV.--The Children of the Two Rich Men 80
Notes 355

XVI.--The Hussar and the Servant Girl 83
Notes 360

XVII.--My Father's Wedding 86
Notes 360

XVIII.--The Baa-Lambs 90
Notes 361

XIX.--Fairy Elizabeth 95
Notes 362

XX.--The Three Princes 110
Notes 373

XXI.--The Three Dreams 117
Notes 375

XXII.--Csabor Ur 123
Notes 380

XXIII.--The Devil and the Three Slovák Lads 126
Notes 383

XXIV.--The Count's Daughter 127
Notes 383

XXV.--The Speaking Grapes 131
Notes 383

XXVI.--The Three Oranges 133
Notes 386

XXVII.--The Youngest Prince 137
Notes 387

XXVIII.--The Invisible Shepherd Lad 141
Notes 387

XXIX.--The Three Princesses 144
Notes 388

XXX.--Cinder Jack 149
Notes 389

XXXI.--The Three Brothers 152
Notes 391

XXXII.--The Three Valuable Things 155
Notes 392

XXXIII.--The Little Magic Pony 157
Notes 392

XXXIV.--The Beggars' Present 161
Notes 394

XXXV.--The World's Beautiful Woman 163
Notes 395

XXXVI.--The Girl without Hands 182
Notes 397

XXXVII.--The King and the Devil 188
Notes 397

XXXVIII.--The Three Princes, &c. 196
Notes 399

XXXIX.--The Widower and his Daughter 207
Notes 401

XL.--The Wishes 217
Notes 402

XLI.--The Two Orphans 220
Notes 402

XLII.--The Wonderful Frog 224
Notes 404

XLIII.--The Devil and the Red Cap 225
Notes 405

XLIV.--Jack Dreadnought 228
Notes 405

XLV.--The Secret keeping Little Boy 232
Notes 406

XLVI.--Shepherd Paul 244
Notes 407

XLVII.--The Pelican 250
Notes 409

XLVIII.--The Girl with the Golden Hair 262
Notes 413

XLIX.--The Lover's Ghost 278
Notes 416

L.--Snake Skin 282
Notes 417

LI.--The Fairies' Well 288
Notes 418

LII.--The Crow's Nest 298
Notes 418

LIII.--Woman's Curiosity 301
Notes 421

Index 423

MAGYAR FOLK-TALES.

PRINCE CSIHAN (NETTLES).

There was once--I don't know where, at the other side of seven times seven countries, or even beyond them, on the tumble-down side of a tumble-down stove--a poplar-tree, and this poplar-tree had sixty-five branches, and on every branch sat sixty-six crows; and may those who don't listen to my story have their eyes picked out by those crows!

There was a miller who was so proud that had he stept on an egg he would not have broken it. There was a time when the mill was in full work, but once as he was tired of his mill-work he said, "May God take me out of this mill!" Now, this miller had an auger, a saw, and an adze, and he set off over seven times seven countries, and never found a mill. So his wish was fulfilled. On he went, roaming about, till at last he found on the bank of the Gagy, below Martonos, a tumble-down mill, which was covered with nettles. Here he began to build, and he worked, and by the time the mill was finished all his stockings were worn into holes and his garments all tattered and torn. He then stood expecting people to come and have their flour ground; but no one ever came.

One day the twelve huntsmen of the king were chasing a fox; and it came to where the miller was, and said to him: "Hide me, miller, and you shall be rewarded for your kindness." "Where shall I hide you?" said the miller, "seeing that I possess nothing but the clothes I stand in?" "There is an old torn sack lying beside that trough," replied the fox; "throw it over me, and, when the dogs come, drive them away with your broom." When the huntsmen came they asked the miller if he had seen a fox pass that way. "How could I have seen it; for, behold, I have nothing but the clothes I stand in?" With that the huntsmen left, and in a little while the fox came out and said, "Miller, I thank you for your kindness; for you have preserved me, and saved my life. I am anxious to do you a good turn if I can. Tell me, do you want to get married?" "My dear little fox," said the miller, "if I could get a wife, who would come here of her own free will, I don't say that I would not--indeed, there is no other way of my getting one; for I can't go among the spinning-girls in these clothes." The fox took leave of the miller, and, in less than a quarter of an hour, he returned with a piece of copper in his mouth. "Here you are, miller," said he; "put this away, _you will want_ it ere long." The miller put it away, and the fox departed; but, before long, he came back with a lump of gold in his mouth. "Put this away, also," said he to the miller, "as you will need it before long." "And now," said the fox, "wouldn't you like to get married?" "Well, my dear little fox," said the miller, "I am quite willing to do so at any moment, as that is my special desire." The fox vanished again, but soon returned with a lump of diamond in his mouth. "Well, miller," said the fox, "I will not _ask_ you any more to get married; I will get you a wife myself. And now give me that piece of copper I gave you." Then, taking it in his mouth, the fox started off over seven times seven countries, and travelled till he came to King Yellow Hammer's. "Good day, most gracious King Yellow Hammer," said the fox; "my life and death are in your majesty's hands. I have heard that you have an unmarried daughter. I am a messenger from Prince Csihan, who has sent me to ask for your daughter as his wife." "I will give her with pleasure, my dear little fox," replied King Yellow Hammer; "I will not refuse her; on the contrary, I give her with great pleasure; but I would do so more willingly if I saw to whom she is to be married--even as it is, I will not refuse her."

The fox accepted the king's proposal, and they fixed a day upon which they would fetch the lady. "Very well," said the fox; and, taking leave of the king, set off with the ring to the miller.

"Now then, miller," said the fox, "you are no longer a miller, but Prince Csihan, and on a certain day and hour you must be ready to start; but, first of all, give me that lump of gold I gave you that I may take it to His Majesty King Yellow Hammer, so that he may not think you are a nobody."

The fox then started off to the king. "Good day, most gracious king, my father. Prince Csihan has sent this lump of gold to my father the king that he may spend it in preparing for the wedding, and that he might change it, as Prince Csihan has no smaller change, his gold all being in lumps like this."

"Well," reasoned King Yellow Hammer, "I am not sending my daughter to a bad sort of place, for although I am a king I have no such lumps of gold lying about in my palace."

The fox then returned home to Prince Csihan. "Now then, Prince Csihan," said he, "I have arrived safely, you see; prepare yourself to start to-morrow."

Next morning he appeared before Prince Csihan. "Are you ready?" asked he. "Oh! yes, I am ready; I can start at any moment, as I got ready long ago."

With this they started over seven times seven lands. As they passed a hedge the fox said, "Prince Csihan, do you see that splendid castle?" "How could I help seeing it, my dear little fox." "Well," replied the fox, "in that castle dwells your wife." On they went, when suddenly the fox said, "Take off the clothes you have on, let us put them into this hollow tree, and then burn them, so that we may get rid of them." "You are right, we won't have them, nor any like them."

Then said the fox, "Prince Csihan, go into the river and take a bath." Having done so the prince said, "Now I've done." "All right," said the fox; "go and sit in the forest until I go into the king's presence." The fox set off and arrived at King Yellow Hammer's castle. "Alas! my gracious king, my life and my death are in thy hands. I started with Prince Csihan with three loaded wagons and a carriage and six horses, and I've just managed to get the prince naked out of the water." The king raised his hands in despair, exclaiming, "Where hast thou left my dear son-in-law, little fox?" "Most gracious king, I left him in such-and-such a place in the forest." The king at once ordered four horses to be put to a carriage, and then looked up the robes he wore in his younger days and ordered them to be put in the carriage; the coachman and footman to take their places, the fox sitting on the box.

When they arrived at the forest the fox got down, and the footman, carrying the clothes upon his arm, took them to Prince Csihan. Then said the fox to the servant, "Don't you dress the prince, he will do it more becomingly himself." He then made Prince Csihan arise, and said, "Come here, Prince Csihan, don't stare at yourself too much when you get dressed in these clothes, else the king might think you were not used to such robes." Prince Csihan got dressed, and drove off to the king. When they arrived, King Yellow Hammer took his son-in-law in his arms and said, "Thanks be to God, my dear future son-in-law, for that He has preserved thee from the great waters; and now let us send for the clergyman and let the marriage take place."

The grand ceremony over, they remained at the court of the king. One day, a month or so after they were married, the princess said to Prince Csihan, "My dear treasure, don't you think it would be as well to go and see your realm?" Prince Csihan left the room in great sorrow, and went towards the stables in great trouble to get ready for the journey he could no longer postpone. Here he met the fox lolling about. As the prince came his tears rolled down upon the straw. "Hollo! Prince Csihan, what's the matter?" cried the fox. "Quite enough," was the reply; "my dear wife insists upon going to see my home." "All right," said the fox; "prepare yourself, Prince Csihan, and we will go."

The prince went off to his castle and said, "Dear wife, get ready; we will start at once." The king ordered out a carriage and six, and three waggons loaded with treasure and money, so that they might have all they needed. So they started off. Then said the fox, "Now, Prince Csihan, wherever I go you must follow." So they went over seven times seven countries. As they travelled they met a herd of oxen. "Now, herdsmen," said the fox, "if you won't say that this herd belongs to the Vasfogu Bába, but to Prince Csihan, you shall have a handsome present." With this the fox left them, and ran straight to the Vasfogu Bába. "Good day, my mother," said he. "Welcome, my son," replied she; "it's a good thing for you that you called me your mother, else I would have crushed your bones smaller than poppy-seed." "Alas! my mother," said the fox, "don't let us waste our time talking such nonsense, the French are coming!" "Oh! my dear son, hide me away somewhere!" cried the old woman. "I know of a bottomless lake," thought the fox; and he took her and left her on the bank, saying, "Now, my dear old mother, wash your feet here until I return." The fox then left the Vasfogu Bába, and went to Prince Csihan, whom he found standing in the same place where he left him. He began to swear and rave at him fearfully. "Why didn't you drive on after me? come along at once." They arrived at the Vasfogu's great castle, and took possession of a suite of apartments. Here they found everything the heart could wish for, and at night all went to bed in peace.

Suddenly the fox remembered that the Vasfogu Bába had no proper abode yet, and set off to her. "I hear, my dear son," said she, "that the horses with their bells have arrived; take me away to another place." The fox crept up behind her, gave her a push, and she fell into the bottomless lake, and was drowned, leaving all her vast property to Prince Csihan. "You were born under a lucky star, my prince," said the fox, when he returned; "for see I have placed you in possession of all this great wealth." In his joy the prince gave a great feast to celebrate his coming into his property, so that the people from Bánczida to Zsukhajna were feasted royally, but he gave them no drink. "Now," said the fox to himself, "after all this feasting I will sham illness, and see what treatment I shall receive at his hands in return for all my kindness to him." So Mr. Fox became dreadfully ill, he moaned and groaned so fearfully that the neighbours made complaint to the prince. "Seize him," said the prince, "and pitch him out on the dunghill." So the poor fox was thrown out on the dunghill. One day Prince Csihan was passing that way. "You a prince!" muttered the fox; "you are nothing else but a miller; would you like to be a house-holder such as you were at the nettle-mill?" The prince was terrified by this speech of the fox, so terrified that he nearly fainted. "Oh! dear little fox, do not do that," cried the prince, "and I promise you on my royal word that I will give you the same food as I have, and that so long as I live you shall be my dearest friend and you shall be honoured as my greatest benefactor."

He then ordered the fox to be taken to the castle, and to sit at the royal table, nor did he ever forget him again.

So they lived happily ever after, and do yet, if they are not dead. May they be your guests to-morrow!

STEPHEN THE MURDERER.

There was once, I don't know where, over seven times seven countries, or even beyond that, a very, very rich farmer, and opposite to him lived another farmer just as rich. One had a son and the other a daughter. These two farmers often talked over family matters together at their gates, and at last arranged that their children should marry each other, so that in case the old people died the young people would be able to take possession of the farms. But the young girl could not bear the young man, although he was very fond of her. Then her parents threatened to disinherit her if she did not marry as she was bid, as they were very wishful for the marriage to take place.

On the wedding morning, when they arrived at church, and were standing before the altar, the bride took the wedding ring and dashed it on the floor before the clergyman, saying, "Here, Satan, take this ring; and, if ever I bear a child to this man, take it too!" In a moment the devil appeared, snatched up the ring, and vanished. The priest, seeing and hearing all that was done, declined to proceed with the ceremony, whereupon the fathers remonstrated with him, and declared that if he did not proceed he would lose his living. The wedding thereupon was duly celebrated.

As time went by the farmers both died; and the young folks, who couldn't bear each other before, at last grew very fond of each other, and a handsome boy was born. When he was old enough he went to school, where he got on so well that before long his master could teach him no more. He then went to college, where he did the same as at school, so that his parents began to think of him taking holy orders. About this time his father died; and he noticed that every night when he came home from the college that his mother was weeping: so he asked her why she wept. "Never mind me, my son," said she; "I am grieving over your father." "But you never cared much for him," said he; "cheer up, for I shall soon be a priest." "That's the very thing I'm weeping over," said his mother; "for just when you will be doing well the devils will come for you, because when I was married to your father I dashed the wedding-ring on the ground, saying, 'Here, Satan, take this ring; and if ever I bear a child to this man take it too.' One fine day, then, you will be carried off by the devil in the same way as the ring." "Is this indeed true, mother?" said the student. "It is indeed, my son." With that he went off to the priest, and said, "Godfather, are these things which my mother tells me concerning her wedding true?" "My dear godson," replied the priest, "they are true; for I saw and heard all myself." "Dear godfather, give me then at once holy candles, holy water, and incense." "Why do you want them, my son?" asked the priest. "Because," replied the student, "I mean to go to hell at once, after that lost ring and the deed of agreement." "Don't rush into their hands," said the priest; "they will come for you soon enough." But the more the priest talked the more determined was the student to set off at once for the infernal regions.

So off he went, and travelled over seven times seven countries. One evening he arrived at a large forest, and, as darkness set in, he lost his way and roamed about hither and thither looking for some place to rest; at last he found a small cottage where an old woman lived. "Good evening, mother," said he. "Good luck has brought you here, my son," said she. "What are you doing out here so late?" "I have lost my way," replied the student, "and have come here to ask for a night's lodging." "I can give you lodging, my son, but I have a murderous heathen son, who has destroyed three hundred and sixty-six lives, and even now is out robbing. He might return at any moment, and he would kill you; so you had better go somewhere else and continue your way in peace, and mind you take care not to meet him."

"Whether he kill me or not," said the student, "I shall not stir an inch." As the old woman could not persuade him to go he stayed. After midnight the son returned, and shouted out loudly under the window, "Have you got my supper ready?" He then crept in on his knees, for he was so tall that he could not enter otherwise. As they sat at table he suddenly saw the student. "Mother, what sort of a guest is that?" said he. "He's a poor tramp, my son, and very tired." "Has he had anything to eat?" "No; I offered him food, but he was too tired to eat." "Go and wake him, and say, 'Come and eat'; because whether he eat or whether he let the food alone he will repent it."

"Hollo!" said the student, "what is the matter?"

"Don't ask any questions," replied the old woman; "but come and eat." The student obeyed, and they sat down to supper. "Don't eat much," said the old woman's son, "because you will repent it if you do eat and you will repent it if you don't." While they were eating the old woman's son said, "Where are you going, mate--what is your destination?" "Straight to hell, among the devils," quoth the student.

"It was my intention to kill you with a blow; but now that I know where you are going I will not touch you. Find out for me what sort of a bed they have prepared for me in that place."

"What is your name?"

"My name," said he, "is Stephen the Murderer."

In the morning, when they awoke, Stephen gave the student a good breakfast, and showed him which way to go. On he travelled till at length he approached the gates of hell. He then lighted his incense, sprinkled the holy water, and lighted the holy candles. In a very short time the devils began to smell the incense, and ran out, crying, "What sort of an animal are you? Don't come here! Don't approach this place; or we will leave it at once!"

"Wherever you go," said the student, "I tell you I will follow you; for, on such and such a date, you carried off from the church floor my mother's wedding-ring; and if you don't return it and cancel the agreement, and promise me that I will have no more trouble from you, I will follow you wherever you go." "Don't come here," cried they; "stop where you are, and we will get them for you at once."

They then blew a whistle and the devils came hastily out from all directions, so many you could not count them, but they could not find the ring anywhere. They sounded the whistle again, and twice as many came as before, but still the ring was not to be found. They then whistled a third time, and twice as many more came. One fellow came limping up, very late. "Why don't you hurry," cried the others; "don't you see that a great calamity has happened? The ring can't be found. Turn out everybody's pockets, and on who ever it is found throw him into the bed of Stephen the Murderer." "Wait a moment," cried the lame one, "before you throw me into Stephen the Murderer's bed. I would rather produce three hundred wedding-rings than be thrown into that place:" whereupon he at once produced the ring, which they threw over the wall to the student, together with the agreement, crying out that it was cancelled.

One evening the student arrived back at Stephen the Murderer's. The latter was out robbing. After midnight, as usual, he returned, and when he saw the student he woke him, saying, "Get up, let's have something to eat! And have you been to hell?"

"I have." "What have you heard of my bed?" "We should never have got the ring," said the student, "if the devils had not been threatened with your bed." "Well," said Stephen, "that must be a bad bed if the devils are afraid of it."

They got up the next morning, and the student started for home. Suddenly it struck Stephen the Murderer that as the student had made himself happy he ought to do as much for him. So he started after the student, who, when he saw him coming, was very much afraid lest he should be killed. In a stride or two Stephen overtook the student. "Stop, my friend; as you have bettered your lot, better mine, so that I may not go to that awful bed in hell."

"Well then," said the student, "did you kill your first man with a club or a knife?" "I never killed anybody with a knife," said Stephen, "they have all been killed with a club." "Have you got the club you killed the first man with? Go back and fetch it."

Stephen took one or two strides and was at home. He then took the club from the shelf and brought it to the student; it was so worm-eaten that you could not put a needle-point on it between the holes. "What sort of wood is this made of?" asked the student. "Wild apple-tree," replied Stephen. "Take it and come with me," said the student, "to the top of the rock." On the top of the rock there was a small hill; into this he bade him plant the club. "Now, uncle Stephen, go down under the rock, and there you will find a small spring trickling down the face of the stone. Go on your knees to this spring and pray, and, creeping on your knees, carry water in your mouth to this club, and continue to do so till it buds; it will then bear apples, and when it does you will be free from that bed."

Stephen the Murderer began to carry the water to the club, and the student left him, and went home. He was at once made a priest on account of his courage in going to hell; and after he had been a priest for twenty-five years they made him pope, and this he was for many years.

In those days it was the rule--according to an old custom--for the pope to make a tour of his country, and it so happened that this pope came to his journey's end, on the very rock upon which the club had been planted. He stopped there with his suite, in order to rest. Suddenly one of the servants saw a low tree on the top of the rock, covered with beautiful red apples. "Your holiness," said he to the pope, "I have seen most beautiful red apples, and if you will permit me I will go and gather some." "Go," said the pope, "and if they are so very beautiful bring some to me." The servant approached the tree; as he drew near he heard a voice that frightened him terribly saying, "No one is allowed to pluck this fruit except him who planted the tree." Off rushed the servant to the pope, who asked him if he had brought any apples.

"Your holiness, I did not even get any for myself," gasped the servant, "because some one shouted to me so loudly that I nearly dropped; I saw no one, but only heard a voice that said, 'No one is allowed to pluck this fruit but the man who planted the tree.'"

The pope began to think, and all at once he remembered that he had planted the tree when he was a lad. He ordered the horses to be taken out of his carriage, and, with his servant and his coachman, he set off to the red apple-tree. When they arrived, the pope cried out, "Stephen the Murderer, where are you?" A dried-up skull rolled out, and said, "Here I am, your holiness; all the limbs of my body dropped off whilst I was carrying water, and are scattered all around; every nerve and muscle lies strewn here; but, if the pope commands, they will all come together." The pope did so, and the scattered members came together into a heap.

The servant and the coachman were then ordered to open a large, deep hole, and to put the bones into it, and then cover all up, which they did. The pope then said mass, and gave the absolution, and at that moment Stephen the Murderer was delivered from the dreadful bed in hell. The pope then went back to his own country, where he still lives, if he has not died since.

THE LAMB WITH THE GOLDEN FLEECE.

There was once a poor man who had a son, and as the son grew up his father sent him out to look for work. The son travelled about looking for a place, and at last met with a man who arranged to take him as a shepherd. Next day his master gave him a flute, and sent him out with the sheep to see whether he was fit for his work. The lad never lay down all day, very unlike many lazy fellows. He drove his sheep from place to place and played his flute all day long. There was among the sheep a lamb with golden fleece, which, whenever he played his flute, began to dance. The lad became very fond of this lamb, and made up his mind not to ask any wages of his master, but only this little lamb. In the evening he returned home; his master waited at the gate; and, when he saw the sheep all there and all well-fed, he was very pleased, and began to bargain with the lad, who said he wished for nothing but the lamb with the golden fleece. The farmer was very fond of the lamb himself, and it was with great unwillingness he promised it; but he gave in afterwards when he saw what a good servant the lad made. The year passed away; the lad received the lamb for his wages, and set off home with it. As they journeyed night set in just as he reached a village, so he went to a farmhouse to ask for a night's lodging. There was a daughter in the house who when she saw the lamb with the golden fleece determined to steal it. About midnight she arose, and lo! the moment she touched the lamb she stuck hard-and-fast to its fleece, so that when the lad got up he found her stuck to the lamb. He could not separate them, and as he could not leave his lamb he took them both. As he passed the third door from the house where he had spent the night he took out his flute and began to play. Then the lamb began to dance, and on the wool the girl. Round the corner a woman was putting bread into the oven; looking up she saw the lamb dancing, and on its wool the girl. Seizing the peel in order to frighten the girl, she rushed out and shouted, "Get away home with you, don't make such a fool of yourself." As the girl continued dancing the woman called out, "What, won't you obey?" and gave her a blow on her back with the peel, which at once stuck to the girl, and the woman to the peel, and the lamb carried them all off. As they went they came to the church. Here the lad began to play again, the lamb began to dance, and on the lamb's fleece the girl, and on the girl's back the peel, and at the end of the peel the woman. Just then the priest was coming out from matins, and seeing what was going on began to scold them, and bid them go home and not to be so foolish. As words were of no avail, he hit the woman a sound whack on her back with his cane, when to his surprise the cane stuck to the woman, and he to the end of his cane. With this nice company the lad went on; and towards dark reached the royal borough and took lodgings at the end of the town for the night with an old woman. "What news is there?" said he. The old woman told him they were in very great sorrow, for the king's daughter was very ill, and that no physician could heal her, but that if she could but be made to laugh she would be better at once; that no one had as yet been able to make her smile; and moreover the king had issued that very day a proclamation stating that whoever made her laugh should have her for his wife, and share the royal power. The lad with the lamb could scarcely wait till daylight, so anxious was he to try his fortune. In the morning he presented himself to the king and stated his business and was very graciously received. The daughter stood in the hall at the front of the house; the lad then began to play the flute, the lamb to dance, on the lamb's fleece the girl, on the girl's back the peel, at the end of the peel the woman, on the woman's back the cane, and at the end of the cane the priest. When the princess saw this sight she burst out laughing, which made the lamb so glad that it shook everything off its back, and the lamb, the girl, the woman, and the priest each danced by themselves for joy.

The king married his daughter to the shepherd; the priest was made court-chaplain; the woman court bakeress; and the girl lady-in-waiting to the princess.

The wedding lasted from one Monday to the other Tuesday, and the whole land was in great joy, and if the strings of the fiddle hadn't broken they would have been dancing yet!

FISHER JOE.