Russian Fairy Tales: A Choice Collection of Muscovite...

[51] Ibid. No. 23. The liulka, or Russian cradle, is suspended and swung, instead of being placed on the floor and rocked. Russian babies are usually swaddled tightly, like American papooses.

[52] “Panchatantra,” 1859, vol. i. § 212, pp. 519-524. I gladly avail myself of this opportunity of gratefully acknowledging my obligations to Dr. Benfey’s invaluable work.

[53] Afanasief, i. No. 9. Written down in the Novgorod Government. Its dialect renders it somewhat difficult to read.

[54] This story is known to the Finns, but with them the Russian Demon, (chortenok = a little chort or devil), has become the Plague. In the original Indian story the demon is one which had formerly lived in a Brahman’s house, but had been frightened away by his cantankerous wife. In the Servian version (Karajich, No. 37), the opening consists of the “Scissors-story,” to which allusion has already been made. The vixen falls into a hole which she does not see, so bent is she on controverting her husband.

[55] Afanasief, ii. No. 12. Written down by a “Crown Serf,” in the government of Perm.

[56] Afanasief, viii. No. 20. A copeck is worth about a third of a penny.

[57] The story is continued very little further by Afanasief, its conclusion being the same as that of “The Wise Wife,” in Book vii. No. 22, a tale of magic. For a Servian version of the tale see Vuk Karajich, No. 7.

[58] Afanasief, v. No. 3. From the Novgorod Government.

[59] Literally, “has bid to live long,” a conventional euphemism for “has died.” “Remember what his name was,” is sometimes added.

[60] It will be observed that the miser holds out against the pain which the scalded demon was unable to bear. See above, p. 21.

[61] Professor de Gubernatis remarks that he may sometimes be called “the first Brutus of popular tradition.” “Zoological Mythology,” vol. i. p. 199.

[62] Afanasief, v. No. 53.

[63]Zavtrakami podchivat = to dupe; zavtra = to-morrow; zavtrak = breakfast.

[64] One of the inferior members of the Russian clerical body, though not of the clergy. But in one of the variants of the story it is a “pope” or priest, who appears, and he immediately claims a share in the spoil. Whereupon the Simpleton makes use of his hatchet. Priests are often nicknamed goats by the Russian peasantry, perhaps on account of their long beards.

[65] Afanasief, ii. No. 8, v. No. 5. See also Khudyakof, No. 76. Cf. Grimm, No. 34, “Die kluge Else.” Haltrich, No. 66. Asbjörnsen and Moe, No. 10. (Dasent No. 24, “Not a Pin to choose between them.”)

[66] Afanasief, ii. No. 5. Written down by a crown-peasant in the government of Perm.

[67]Mizgir, a venomous spider, like the Tarantula, found in the Kirghiz Steppes.

[68] In another story bearing the same title (v. 39) the spider lies on its back awaiting its prey. Up comes “the honorable widow,” the wasp, and falls straight into the trap. The spider beheads her. Then the gnats and flies assemble, perform a funeral service over her remains, and carry them off on their shoulders to the village of Komarovo (komar = gnat). For specimens of the Russian “Beast-Epos” the reader is referred (as I have stated in the preface) to Professor de Gubernatis’s “Zoological Mythology.”

[69] Afanasief, “Legendui,” No. 31. Taken from Dahl’s collection. Some remarks on the Russian “legends” are given in Chap. VI.

[70]Baruinya, the wife of a barin or seigneur.

[71] The chort of this legend is evidently akin to the devil himself, whom traditions frequently connect with blacksmiths; but his prototype, in the original form of this story, was doubtless a demigod or demon. His part is played by St. Nicholas in the legend of “The Priest with the Greedy Eyes,” for which, and for further comment on the story, see Chap. VI.