Russian Fairy Tales

t Sa

olden times had so wide a circulation, and many also from the lives of the Saints; some of them may be traced to such adaptations of Indian legends as the "Varlaam and Josaphat" attributed to St. John of Damascus; and others appear to be ancient heathen traditions, which, with altered names and slightly modified incidents, have been made to do service as Christian narratives. But wh

m purely Christian sources there has entered a pagan element, most clearly perceptible in stories which deal with demons and departed spirits; on the other hand, an attempt has been made to give a Christian nature t

to the creation of the world and the early history of man. One of these states that when the Lord had created Adam and Eve, he stationed at the gates of Paradise the dog, then a clean beast, giving it strict orders not to give admittance to the Evil One. But "the Evil One came to the gates of Paradise, and threw the dog a piec

thou roam. Henceforward shalt thou be a Hound (Pes, or Pyos), an unclean beast. Into a dwelling it

e it has been called not a dog but a hound-skin

izba or ordinary Russian cottage. Following his instructions, they made wooden houses, each of which had a door but no window. Inside these huts it was warm; but there was no living in them, on account of the darkness. "So the people went ba

f earth, his bones of stone, his veins of roots, his blood of water, his hair of grass, his thought of the wind, his spirit of the cloud."[426] Many of the Russian stories about the early ages of the world, also, are current in Western Europe, such as that about the rye-which in olden days was a m

he corn in the world. But a dog begged for, and received a few ears. From these, after Ilya's wrath was spent, mankind obtained seed, and corn began to grow again on the

in to obtain from his followers some explanation thereof. Then they bethought them of "a certain man from among the old people, who might be able to tell them something about it." But when the old man came, "scarcely a

in whose granary I have

s old. And the patriarch came, walking nimbly needing neither

this sort

it in my granary. I keep it as a memorial. When I was young, the grain was

mes it, old man, that thou goest more

Lord," answered the old man. "I held mine o

m. The Devil obeyed, but when he filled his hand, he filled his mouth also. The Lord took the soil, sprinkled it around, and the Earth appeared, all perfectly flat. The Devil, whose mouth was quite full, looked on for some time in silence. At

stopped up the leak with its head.[431] The flesh of the horse is considered unclean, because when the infant Saviour was hidden in the manger the horse kept eating the hay under which the babe was concealed, whereas the ox not only would not touch it, but brought back hay on its horns to replace what the horse had eaten. According to an old Lithuanian tradition, the shape of the sole is due to the fact that the Queen of t

determined to supply it with seas, lakes and rivers, he ordered the birds to convey the waters to their appointed places. They all obeyed except this bird, which refused to fulfil its duty, saying that it had no need of seas, lakes or rivers, to slake its thirst. Then the L

e crucifixion the swallows carried off the nails provided for the use of the executioners, but the sparrows brought them back. And while our Lord was hanging on the cross the sparrows were maliciously exclaiming Jif! Jif! or "He is living! He is living!" in order to urge on the tormentors to fresh cruelties. But the swallows cried, with opposite intent, Umer

day the Russian peasant is ever unwilling to refuse hospitality to any man, fearing lest he might repulse angels unawares. Tales of this kind are common in all Christian lands, especially in those in which their folk-lore has preserved some traces of the old faith in the heathen gods who once walked the earth, and in patriarchal fashion dispensed justi

, and they entered into a village one evening, and asked a rich moujik to all

dow who takes in b

had not calved yet, and gave no milk. But she did all she could for the wayfarers, setting before them all the food she had, and letting them sleep beneath her r

fell down before the Lord, and begged for food. Then said

entered the widow's cow-house, and killed her cow. An

Lord has taken awa

there came rolling towards them a barrel full

nto the farmyard o

arrel went its way, and the rich moujik found

as well have sen

the Apostles began to t

ye will find a well;

to where the Lord awaited them, described what they had seen, and resumed their journey. After a time they were sent in search of another well. And this time they found a place

did ye tarr

," replied the Apostles. "We did not s

s it was in the first well, so will it be in the other world with the rich moujik!

e to the beggars with whom he should exchange the Pascal greeting. After exhausting his stock of presents, he finds that there remains one beggar of miserable appearance to whom he has nothing to offer, so he takes him home to dinner. After the meal the beggar exchanges crosses

have we to suffer long?" A little later he sees a group of girls who are ladling water from one well into another, who make the same request. At last he arrives at the end of

rd, are the chil

born," is the reply. "Therefore is it imp

the g

ter into the milk. Now they are doomed t

to Paradise, and brought to the

er, and making other preparations to celebrate an approaching feast of the Church, he found his cupboard perfectly bare. In vain did he apply to a rich neighbor, who was in the habit of lending goods and money at usurious rates; ha

ot even wherewith to buy oil, so as to light th

was so sad, and on learning the reason, told him to go again to his rich neighbor and borrow a quarter of malt. The moujik obeyed, and soo

ination can conceive, but only a skazka can describe." The villagers, excited by the news, collected in crowds, and drank the beer and rejoiced. Last of all came the rich neighbor, begging to know how such wonderful beer was brewed. The moujik told

"The Prophet Elijah and St. Nicholas," will serve as a good specimen. But, in order to render it intel

ng the shafts of the lightning at his demon foes. His name is still preserved by the western and southern Slavonians in many local phrases, especially in imprecations; but, with the introduction of Christianity into Slavonic lands, all this worship of his divinity came to an end. Then took place, as had occurred before in other countries,

sants everywhere expect thunder and rain, and in some places they set out rye and oats on their gates, and ask their clergy to laud the name of Ilya, that he may bless their cornfields with plenteousness. There are districts, also, in which the people go to church in a body on Ilya's day, and after the service is over they kill and roast a beast which has been purchased at the expense of the community. Its flesh is cut up into small pieces and sold, the money paid for it going to the church. To stay away from this ceremony, or not to purchase a piece of the meat, would be considered a great sin; to mow or make hay on that day would be to incur a terrible risk, for Ilya might smite the field with the thunder, or burn up the crop with the lightning. In the old Novgorod there used to be two churches, the one dedicated to "Ilya the Wet," the other to "Ilya the Dry." To these a cross-bearing procession was made when a change in the weather was desired: to the former in times of drought, to the latter when injury was being done to the crops by rain. Diseases being con

e occupied by an ancient ruler of the waters, a milder character is attributed than to Ilya, the thunder-god's successor. As Ilya is the counterpart of Th

rophet and N

not a bit; he would even work upon it. In honor of St. Nicholas he would have a taper li

onging to this Moujik; and as they walked they looked-in the cornfields the green

Moujik, too, is a good fellow sure enough, both honest and pious: one who

've burnt up all his land with lightning, and beaten it all flat with hail, then th

they parted asunder. St. Nicholas wen

he Priest of Elijah.[445] If you don't, nothing will

he Moujik to

ole crop. I'm in such pressing need of money just now. It's a

nd came to an agreement. The Mo

with a terrible raining and hailing did it empty itself over the Moujik's cornfields, cu

d Nicholas walked

devastated the Mo

you have splendidly, only that field belon

riest! Ho

Elijah Priest, and got all the money for it. And s

the field all right again. It shall

each his own way. St. Nicholas r

y back your crop-you won

the Priest, made

so flat you might roll a ball over it. Since things are so, let's go halves in the loss.

and they immediately st

s came sailing exactly over the cornfield and gave the soil to drink. There sprang up a marvellous crop-tall and thick. As to weeds

he fields. Many a sheaf did the Moujik gather, many a heap of sheaves did he set up

came walking by again. Joyfully did th

, I have rewarded the Priest in such wise,

t, but this land, you see, belongs to the Moujik. The

you talk

the cornfield flat, the Moujik went to the Pr

However many sheaves the Moujik may lay on the threshing-floor,

nks St. Nicholas. Off he w

ing your corn, never put more than one

bins, all his storehouses, he crammed with rye; but still much remained ove

alking past his homestead, and the Proph

e's built? has he got an

full already,"

the Moujik get su

peck of grain. When he began to thresh he never put

, guessing the truth, "it's you who

that I should

doing! But that Moujik sha

e you going t

hat I won't tell yo

thinks St. Nicholas, and he goe

e and a little one, and d

ether in the guise of wayfarers, and they met the Moujik, who was carryin

oing, Moujik?" a

od to me! When my crops were ruined by the hail, he bestirred himself like anyth

ck taper, wha

cholas!" said the p

and tell everything to the Moujik-surely you can

urt the Moujik any more. And the Moujik led a prosperous life, and from

monsters with his lance; sometimes, as St. Andrew, he smites with his mace a spot given over to witchcraft. There was a village (says one of the legends of the Chernigof Government) in which lived more than a thousand witches, and they used

struggling and suffering for the faith amid pagan foes, and as a chivalrous destroyer of snakes and dragons. The discrepancies which exist between the various representations given of his character and his functions are very glaring, but they may be explained b

by a church service, at the end of which they are sprinkled with holy water. In the Tula Government a similar service is held over the wells. On the same day, in some parts of Russia, a youth (who is called by the Slovenes the Green Yegory) is dressed like our own "Jack in the Green," with foliage and flowers. Holdi

the house and seized the appointed prey. A hunter, who had been similarly doomed, went on killing wolves for some time, and hanging up their skins; but when the fatal hour arrived, one of the skins became a wolf, and slew him by whom it had before been slain. In Little Russia the wolves have their own herdsman[448]-a being like unto a man, who is often seen in company with St. George. There were two brothers (says a popular tale), the one rich, the other poor. The poor brother had climbed up a tree one night, and suddenly he saw beneath him what seemed to be two men-the one driving a pack of wolves,

lost in reflection, when Yegory the Brave came riding by. Hearing that the saint was on his way to heaven, the Gypsy besought him to ask of God how he was to support his family. St. George pro

out to mount his charger the sight of the solitary stirrup recalls it to his mind. So he returns and states the Gypsy's request, and obtains t

cries Yegory. "Give me

rup?" asks

one you to

for the first time in my life, and never a

way without getting h

nts of the pagan city of Troyan, it states, "did not believe in Christ, but in gold and silver." Now there were seventy conduits in that city which supplied it with spring-water; and the

This went on for three years, at the end of which time it fell to the lot of the king's daughter to be sacrificed by the monster. But when the Troyan Andromeda was exposed on the shore of the lake, a Perseus arrived to save her in the form of St. George. While waiting for the monster to appear, the saint laid his head on her k

at the present day the anxious peasant turns most readily for help, and it is he whom the legends represent as being the most prompt of all the heavenly host to assist the un

get my cart out of the

asian. "Do you suppose I've got lei

easant addresses the same request to him, an

in heaven, the Lord asks

a moujik whose cart had stuck in the mud. He cried out to me, saying, 'Help

lothes were all covered with mud. "I went along that s

men honor thee by thanksgiving once only every four years. But to thee, Nicholas, because thou

ry to offer prayers and thanksgiving (molebnui) to Nicholas

incess. There were two moujiks in a certain village, we are told, one of whom was very rich and the other very

s Nicholas as a surety," he cried, p

ent came, but the poor man had not a single copeck. Furious at his

that pauper? You stood s

down from the wall, set it on a cart and drov

money! Pay

inn a young merchan

ou doing, y

merchant paid the debt, and thereby ransomed the picture, which he hung up in a place of honor, and kept a lamp burning before it. Soon after

fin and placed in a church, and her hand, with half the kingdom as her dowry, was offered to any one who could disenchant her. The merchant, in accordance with his old manager's instructions, undertook the t

n of the present chapter. In some of its incidents it closely resembles the

ith the Gree

ime as there remained to him nothing either for board or lodging. Then our Pope collected all the church keys, looked at the picture of Nicholas, thumped him, out of

Pope. "Whence do you come and whither are y

ey grew tired. It was time to seek repose. Now the Pope had a few biscuits in h

says the Pope, "and afterwards

"We'll eat my loaves, and keep

em from him!" After the meal the old man lay down to take a nap, but the Pope kept scheming how to steal the loaves from him. The old man went to sle

exclaimed; "who has eate

my word!" rep

e it," said

g's daughter lay at the point of death, and the King had given notice that to him who should cure his daughter he would give half of his kingdom, and half of his goods and possessions; but if any one undertook to cure her and failed, he should

t cities, of what fami

hey replied; "we ca

doctors, come

apartment, laid the Princess on the big table, cut her into small pieces with the sharp sword, flung them into the tub of water, washed them, and rinsed them. Afterwards they began putting the pieces together; when the old man breathed on them

Father, and the Son,

they r

the Princess?"

," say the docto

ncess to the Kin

f valuables will you have? would you like

but the Pope seized whole handfuls, and kept on stowing them away in his wallet-shovel

o and perform the cure by himself, without saying a word to the old man, and so lay hold of all the gold and silver for himself?" So the Pope walked about in front of the royal gates, forced himself on the notice of the people there, and gave out that he was a doctor. In the same way as before he asked the King for a private room, a tub of water, a large table, and a sharp sword. Shutting himself up in the private room, he laid the Princess on the table, and began chopping her up with the sharp sword; and however much the Princess might scream or squeal, the Pope, without paying any attention to e

inks the Pope;

e doctor has had no success at all-he's on

off to the gallows. Then o

me for a little time! I will run for t

h of the old man. He foun

of me. I wanted to cure the King's daughter all by myself,

returned w

the gallows. Says th

ho ate m

ord! So help me

to the second step. Says

ho ate m

ord! So help me

head was actually in the noose-but it's "Not I!" all the same. W

incess. And if I do not cure her, order another noose to

, bit by bit, and breathed on them-and the Princess stood up ali

de the money, Pope

e money into three heaps. The

nly two of us. For who

d man, "is for him

ries the Pope; "I did re

And now go and serve in your parish faithfully; don't be greedy

d man, and straig

being. A man attempts to do likewise, but fails. When about to undergo the penalty of his failure, he is saved by that being, who reads him a moral lesson. In the original form

In the corresponding Norse tale of "The Master-Smith," (Asbj?rnsen and Moe, No. 21, Dasent, No. 16) an old beggar-woman is the victim of the Smith's unsuccessful experiment. In another Norse tale, that of "Peik" (Asbj?rnsen's New Series, No. 101, p. 219) a king is induced to kill his wife and his daughter in the mistaken belief that he will be able to restore them to life. In one of the stories of the "Dasakumáracharita," a king is persuaded to jump into a certain lake in the h

I

t De

subjected by the fiends with whom she has chosen to associate. In the Awful Drunkard (No. 6), and the Fiddler in Hell (No. 41), the abode of evil spirits is portrayed, and some light is thrown on their manners and customs; and in the Smith and the Demon (No. 13), the portrait of one of their number is drawn in no unkindly spirit. The difference which exists between the sketches of fiends contained in these stories is clearly marked, so much so that it would of itself be sufficie

r figures, the nature of their attributes. In one story they seem to belong to the great and widely subdivided family of Indian demons; in another they appear to be akin to certain fiends of Turanian extraction; in a third they display features which may have been inherited fro

vice. "Dark is it in the forest without Byelun" is one phrase; and another, spoken of a man on whom fortune has smiled, is, "He must have made friends with Byelun." On the other hand the memory of the black or evil god is preserved in such imprecations as the Ukraine "May the black god smite thee!"[459] To ancient pagan traditions, also, into which a Christian element has entered, may be assigned the popular belief that infants which have been cursed by their mothers before their birth, or which are suffocated during their sle

en it has once been uttered, it is irrevocable. It might have been supposed that the fearful efficacy of such an imprecation would have silenced bad language, as that of the Vril rendered war impossibl

ted himself and his wife by hunting. One day when he was engag

d come for your money to the M

abited by devils.[461] There he soon found the house of his debtor, who provided him with a banquet and a b

or your dog, grandfat

hat good youth," said he. "He sha

e old man had returned home, the youth told him to go to Novgorod, th

nd the merch

im in a passion, crying, 'The devil take th

ls was that merchant's son. Thereupon the merchant rejoiced greatly,

of the same kind, from

sed him before he was born, but he grew up and married. Soon afterwards he suddenly di

ght, and lay down to rest on the stove. Before he had been there long, some one rode up to the door

other, in that she curse

man went to the hut in the forest, and hid himself behind the stove. Presently the horseman arrived, entered the hut, and b

have found thee! never a

o a river which was frozen over, and in the ice was a hole.[464] And the youth rode straight into that hole, and in it bot

will be hard to get him back

t to the hut, but she succeeded n

hut and hid behind the stove. And when she hear

e-long spouse! now will

" replied h

ame to the edge

water, then will I follo

off thy cross

elf in a vast hall. In it Satan[465] was seated. And when he sa

wife," repli

t thee gone hence with her! marrie

, and brought him back from the

from washing, shaving, and hair-combing, and who serves, or at least obeys, the devil during that time, at the end of which he is rewarded by the fiend with great wealth. His appearance being against him, he has some difficulty in finding a wi

y his troops, and asks his royal creditor to give him one of his daughters in marriage by way of recompense. The king reflects. He is sorry for his daughters, but at the same time he cannot do without the money. At last, he tells the soldier to get his portrait painted, and promises to show it to the

im! I'd sooner

er, pen and paper in hand. He heard

asked whether she will mar

d maid, I'd sooner be linked wit

ard that, "he boo

ily, when she is asked whether she will marry the

ems! I'll marry him, and

vice to "the little devil" who had hired him, and from whom he had received his wealth in return for his

done enough, he took them out and put them together again properly-bone to bone, joint to joint, vein to vein. Then he sprink

e devil" returns to the lake from which he c

ut the s

"Never once did he shave, have his hair cut, wipe his nose, o

ll that money wasted for nothing! What sort of a devil do you call y

grandchild. "I've booked two so

's t

ut the elder one and the second one told their father that they'd soon

ledged that the little devil was in the right, and ordered h

ined to marry, so he went to a neighboring palace, and asked the king to bestow upon him one of his daughters. The king, exceedingly embarrassed, called the princesses together, and asked which of them would consent to accept the dreaded suitor (who, of course, had not paid the slightest attention to his toilette for hundreds of centuries). Ninety-nine of those ladies flatly refused to have anything to do with him, but th

of the Russian peasantry, it may be as well to quote at length one of the stories in which it is embodied. It will be recognized as a variant of the stories about the youth who visits the "Water King" and elopes with one of that monarch's daughters. The main dif

sty Wo

reat poverty, and they had one son. The son grew up

us to get our

d ask for a wife

o a second peasant's, but the second refused too-to a third, but he showed her the door. She we

our lad's an u

w s

ery house, but no one wil

be coming, but we have no one to work for us here. Go to anothe

her, but there wasn't an atom of good to be got out of it. Wherever she thrusts h

e wants to become rela

man, "there's no use in wearing out yo

icted, and began to ent

her! give me your blessing. I w

re will

y eyes l

sing, and let him go whithe

ighway, began to weep very bitterly

not a single girl is willing to marry me? Methinks if th

m the earth, there appeare

ay, goo

day, o

t you were sa

ened and did not kno

any harm, and moreover, perhaps I may g

d him everyth

me. Well, as I went along I became exceedingly wretched, and in my

an laughe

you choose a lovely

they reach

le of steps, when he found himself under the water and in a white-stone palace-all its rooms splendidly furnished, cunningly dec

! whichever you choose, he

outh; "give me till to-morrow morni

nd led his guest to a private chamber.

e shall I

opened; a beauti

, or not, good

to sleep, for I'm always thi

o become the devil's guest. Now listen. If you want to go on living in the white world, then d

fair maiden. I won't

take a good look and choose me. A fly will be sitting above my right eye-that will be a cert

nine years old. One day my father was angry with me, and in his wrath he said, 'May devils fly away with you!' I went out

and took her above whose right eye sat a fly. The old man was loth to give her up, so he shifted the maidens about, and told him to make a fr

! take her home with

of the lake, and until they reached the high road they kept on walking

ver our maid

ll the footsteps lead into the water! They ran to and fro, th

lage, and stopped opposite the priest's house. Th

who those

se let us spend the night i

says the priest, "and even without the

the merchants. "It's always one's duty to accomm

, let them

greetings, and sat down on

sently asks the fair maiden. "Of

appened. They began to kiss and embrace

his man?" say

to the white world; if it hadn't been for hi

t were gold and silver dishes: she had carried them of

ngry with my wife. 'To the devil with you!' I exclaimed, and began flinging from the table, and

l's name, the fiend immediately appeared at the threshold, began seizin

They had long ago counted him as lost to them for ever. And indeed it was no subject for jesting; he had been away from

diately carried off. Seven years after this, he learnt (from a man placed by a similar imprecation in the power of the demons, who used him as a vehicle) that his daughter was in the interior of a neighboring mountain, and might be recovered if he would demand her. So he ascended to the summit of the mountain, and there claimed his child. She straightway appeared in miserable plight, "arida, tetra,

of Miltonic theology beyond their vague denomination; nor can any but a nominal resemblance be traced between their chiefs or "grandfathers" and the thunder-smitten but still majestic "Lucifer, Son of the Morning." The demon rabble of "Popular Tales" are merely the lubber fiends of heathen mythology, beings endowed with supernatural might, but scantily provided with mental power; all of terrific manual clutch, but of weak intellectual grasp. And so the hardy mortal who measures his powers against their

ansmutations as the scene of the story is shifted, but their mutual relations remain constant. Thus, in a German story[474] we find a schoolmaster deceiving the devil; in one of its Slavonic counterparts[475] a gypsy deludes a snake; in anot

entate's magic staff so high in the air that it will never come down; and he persuades his diabolical opponents to keep pouring gold into a perforated hat or sack. Sometimes, however, a less familiar incident occurs. Thus in a story from the Tambof Government, Zachary the Unlucky is sent by the tailor, his master, to fetch a fiddle from a wolf-fiend. The demon agrees to let him have it on condition that he spends three years in continually weaving nets without

s out to count them, and Zachary sleeps in comfort, till just before it comes back to say that the living are more numerous than the dead. By the time the wolf-fiend has made a third journey in order to settle a doubt which Zachary desc

named Vanka [Jack] is set to watch his father's turnip-field by night. Presently comes a boy who fills two huge sacks with turnips, and vainly tries to carry them off. While he is tugging away at them he catches sight of Vanka, and immediately asks him to help him home with his load. Vanka consents, and carries the turnips to a cottage,

man who unwittingly blesses the devil. As a specimen of its numerous var

his horse was harnessed, and everything ready, he ran indoors to get some bread; but when he got there, and

half of it, he unharnessed his horse and turned it out to graze. Af

eave this crust

about it for awhi

. The moujik returned and looked about everywhere, but no bread was

9] ran off to the de

ve stolen Uncle S

what did

"God be w

the devil. 'Hire yourself

demon ran back

lly. But at last one day Isidore drank so much brandy that he fell into a drunken sleep. From this he was roused b

3] when the peasant finds that his

dy has carried off my crust! Well, here's good luc

od youth," and became the peasant's hireling. When a drought was impending, he scattered the peasant's seed-corn over a swamp; when a wet season was at

) entitled "Der b?se Geist im Dienste," an evil spirit steals the food which a man had left outside his house for poor passers by. When the demon return

e remains of rice boiled in milk, set the food on one side, and then went to bathe. During her absence a female Nága (or supernatural snake-being) ate up the rice, and then "entering her hole, sat there, resolved to bite the woman if she should curse her, but not otherwise." When the woman returned

day. A soldier-the fairy prince in a lower form-comes to her rescue, and awaits the arrival of the fiend in her room, which he has had brilliantly lighted. Exactly at midnight up flies the evil spirit, assumes the form of a man, and tries

a time, the soldier induces the whole of the fiendish party to enter his knapsack, prevents them from getting out again by signing it with a cross, and then has it thumped on an anvil to his heart's content. Afterwards he carries it about on his back, the fiends remaining under it all the while. But at last some

of the tales about the dull demons of olden times, whom the Christ

was necessary to find him a bride, so he set out to seek one among "his friends the devils." On arriving in their realm he soon found what he wanted, in the person of a girl who had drunk herself to death, and who, in common with other women who had died of drink, was employed by the devils as a water carrier. Her employers at once agreed to give her in marriage to the son of their friend, and a wedding feast was instantly prepared. While the consequent revelry was in progres

on the Gossip

red the receipt, which was handed over to the visitor. Astonished at the result, the pea

ng for a time. "That bedstead is made for us devils, and for our relations, connexio

upon him, and he jumped up from his s

to students who wish to compare as many types as possible of the Popular Tale. I shall be glad if it proves of service to them. I shall be still more glad if I succeed in interesting the gener

TNO

asief, Leg

t. Och." i. 438. Another tradition states that the dog was originally "naked," i.e., without hair; bu

" i. 147, where the Teuto

German version of the story, see

asief, P.V

sief, Legen

egends have been translated by O. von. Reinsb

l created the mouse, that it might destroy "G

it', =

reshchen

sief, Legen

ndui, No. 3. From the

sief, Legen

the cross." This cross-brothership is

ded in a future life form the theme of a great number of moral parables, apparently of Oriental extraction.

sief, Legen

na, ?ικ?ν or

and attributes appear to be closely connected with those of the I

run) "began to divide gifts. To God (Bogu) it gave the heavenly heights; to St. Peter the summer" (Petrovskie so called after the

-40, P.V.S., i. 469-83. Cf. Grimm'

ndui, No. 10. From th

u bat'kye-to th

eaking, a chetver

sief, P.V.S

He answers to the Lyeshy or wood-demon (

asief, P.V

sief, Legen

9. Troyan is also the name of a mythical k

gendui, No. 11. Fro

With this story may be compared that o

ndui, No. 5. From the

p, the vulgar name for a

f fine wheat flour. It is used for the communion service,

second princess is cured exactly as the first had been. The doctors then proc

s of the Russian People," p. 103,

rny bog ubif! Afanasi

ief, P.V.S.

, perhaps a

oi te (teb

f, P.V.S. iii.

cut in the ice, and kept open, for

] Sa

operly signifies (1) law, (2) marriage. Here it stands for "spouse." Satan repl

om Afanasief, P.V

Grimm's KM. Bd. iii.

nasief, v

nasief, v

n his matured year

e sleepi

ly, "to all t

altrich

nasief, v

udyakof,

hap. i.

asief, vii

nok, diminu

] Ch

] Is

No. 33. From th

richefsky, by Afanas

dorovie! "Good

nasief, v

Government. This story is merely one of the numerous

DE

I K L M N O P

r Had

Satou, st

., legend

spian

kard, stor

er name and

, 103-107, 14

ing strips

, story

k storie

Corn, leg

egends a

Cripple, sto

d's Cham

end about o

ilding in

enmity b

s, mag

ittingt

or de

rother, le

e, or water

a many-heade

ad reputation i

d, story

, mag

Man, legen

ty, story

legends

eek, legends

er, story

layed in the S

abes stole

children dev

who give thems

ss of

layed up

ude of

ce of to

nds about,

, and Dvina, s

nds about

pse, story

uppets, mag

, story of t

an peasant's

es ab

nny, stories

hical beings conne

ditions abo

Nicholas, l

e Fool, st

ersonif

Hell, story

story o

ch-tree, sto

tories a

stories a

ian, story

r, story

legend

story

., legends

lves a

psy an

e of Troy

tories,

-Men

the Zhar-Pt

Mayoress, st

Woe, stor

stead, story

tory of the R

Vampires

of St. George

es,

d, story

of the tru

ncess, story

tree My

Fair, sto

of the Fid

nd of creat

alof, sto

story

eathless, stor

a, or G

mian, the ho

d Heroes, sto

for the

de won by

ds, 3

d-demon, stor

Water

ne-Eyed, st

ries abou

evna, sto

ldron incid

story o

Spider, sto

Cook, sto

gends abo

rsonifications of

Snak

lipsed by a

udo-Yu

rka-Be

inya-Bi

he Deathle

rd's Chambe

nal hearts and fata

er Snak

koi or Water

ng Bea

er-Chud

Idol

odiments o

a Yaga,

ls or pup

of Verli

atural Wit

ter and the D

r Evil,

nd the Arima

or Wo

or Ne

a or Gr

dni,

bout Luck

ay,

sday,

ay,

or Woods

out Rivers

Fros

e Whirlw

ei,

the,

ife and Dea

êgade

ength and Wea

orses,

Pike,

t stories

tsa or Glow-

orld id

-tree myth

orld id

storie

out Vampir

gin of Vampi

Saints, the De

e thunder

ns about li

t. George and t

gods changed i

ibuted to

of dem

mblance to

how far illustrated

ry of Nuz

t., legends

dness,

the Pries

, and Elijah,

story o

mon na

Likho, st

Ukraine le

egend abo

e thunder

ry of a m

hemus

w, story

ian Priests

, their meani

ernatural age

story of

Greedy Eyes, s

a the Fair, st

Wife, stor

ravestone, st

Winkle s

gends abou

dren, appear

an Pe

amatic t

life contained i

ge soir

rtshi

ath,

ns for a f

over the

rial

s feelin

for dr

or,

s against

like of a

s about si

gends a

egends ab

Elijah,

ijah and Ni

ndrew

orge,

holas,

asian

rs sto

ka, sto

story of

Russian f

pictures of Rus

of word ska

openin

endi

e Demon, sto

thical, his a

Ivan Popy

he Water S

Husban

t the Commo

een Snakes an

d Demon, s

he Devil, leg

e Vampire, sto

ight Watch, st

nieper, st

egends abo

or Thank

story of

through Vamp

rs, chara

Weakness, W

and Vam

tales ab

ister,

egends abo

Maide

êgade

Upper Ch

cks, story

, story

y of, legen

s, story o

s, story o

r Snak

story of

ya-Bi

tories abou

the belief

he Fair, st

Volga, st

or Village

a, stor

e Kashoube

Whirlwind, sto

ry of Vazu

r and Dvi

e Serv

story o

silissa the Wise,

e, story o

ife and Dea

rength and W

y, legen

ys of th

, story o

ton's Ca

ry of the

a Go

Leap, stories

tory of

ory of th

's Sister, st

l, story

t, 170-18

tory o

d, story

raditions

okes abo

a. See B

Fountai

or Glow Bi

evolent bein

riber'

o follow the title page. Alphabetic links have

wser settings to display correctly. A transliteration of each word is included. Ho

reference modern Greek. In these cases only, β

atched quote marks etc.) have been amended without note. Regularly used abbreviations (for example, "Grimm, KM." or "P.V.S.") have been made consistent t

han't" and "sha'n't"-which have been left unchanged. There are also some unusual grammatical structures in places, which probab

ally checked against online library catalogues. In the case of proper names, the amendments were based on other available occurrences of the name in the text. These

nded to Khudyakof-"K

amended to i-"... Afa

to Karajich-"The name "K

"... the "Popular Tales of the

ce for The Shroud am

or The Dog and the Corps

?val-"... a blurred transcript o

nded to Helena-"... the close of

to bore-"Well, the mi

ed to graveyard-"I'll g

to back-"... and ho

es-"... he had gained a hundred

ded to Nicholas's-"In another story

-Dei amended to Die-"D

couched-"... couched in term

to alteration-"... how littl

amended to chortenok-"... (chorten

mended to Golova

misers and skinflints ...". While gird does not seem to be the right word in this conte

sief amended to Afanasief-"

en amended to Wissenschaften-"...

o M?rchen-"...Schleicher's

nsief amended to Afanasief-

to ground-"The Eagle sm

to It is-"It is possi

met-"Presently there

added-"... so hungry,

]-No. 20o amended to No

iries-"... a lake in which fa

va amended to chugunnova-"Do chug

d to Siebenbürgen-"... Deutsche Volksm?rche

er amended to Professor-"... ref

amended to Egyptian-"... paralle

to-"Then in a moment they

lk amended to Rusalka-"For a

lated amended to translated-"

mended to Afanasief-"Afanasief, v.

bly one of the occurrences had a diacritical mark which was

to fowl's-"... twirling

d to By-and-by-"By-and-by

rnment amended to Government-

fansief amended to Afanasi

crit amended to Sanskrit-"...

onej amended to Voroneje-"Fr

ka amended to Skazka-"... the

ko (verse following "... called to her s

servant-maids-"... the bereaved m

214]-Id. amended to

o women-"... where two o

-"... there is no occasio

Rhudyakof amended to Khud

to plaiting-"... sat a mo

allotting-"... when God was

-i.i. amended to ii.-"Af

chesky amended to Borichefsky

in-"... when he came within a f

'to' removed before "

ts-"... the girl puts on t

n-"... went out one day

d-"... hiding him behind

Brynhild-"... who bear so grea

an i. reference added-"See A. de Gub

ded to enough-"That'

o it-"If the Princes

-omitted word 'Cox' adde

amended to Kulish-"For a little

ded to skazkas-"But s

to The-"The fiend dis

amended to M?hrchensammlung-"Brockhaus's

on't-"... from your psalte

off-"Do you drive off

amended to Gesellschaft-"... K?nigl. S?

to sportsman-"... a sports

e amended to Goethe-"... Goeth

n' added-"The pyre becam

eschenko amended to Tereshch

reschenko amended to Teresh

my amended to Il'inskomu-"Il'insk

reference 206 amended to 212

age reference 27 amended t

-omitted apostrophe adde

to emerged-"At last he e

ap-"... into the "Gesta Ro

ded to yourself-"Hire

ernmen amended to Government

lar amended to familiar-"...

nded to 317 in index entry for

01 in index entry for "Mythology, &c. Pe

erence 243 amended to 242 in i

to lightning-"superstiti

to 355 in index entry for "Priest

ded to 157 in index entry for "R

to 49 in index entry for "Russian p

amended to 84 in index en

o 130 in index entry for "Water King

42, in line with other index ent