FOOTNOTES:
Project Gutenberg EPUB3 edition
Keightley, Thomas
[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.
[150] There is no etymon of this word. It is to be found in both the Icelandic and the Finnish languages; whether the latter borrowed or communicated it is uncertain. Ihre derives the name of the celebrated waterfall of Trollhæta, near Göttenburg, from Troll, and Haute Lapponice, an abyss. It therefore answers to the Irish Poul-a-Phooka. See Ireland.
[151] In the following lines quoted in the Heimskringla, it would seem to signify the Dii Manes.
Tha gaf hann Trescegg Tröllum, Torf-Einarr drap Scurfo.
Then gave he Trescegg to the Trolls, Turf-Einarr slew Scurfo.
[152] The ancient Gothic nation was called Troll by their Vandal neighbours (Junii Batavia, c. 27); according to Sir J. Malcolm, the Tartars call the Chinese Deevs. It was formerly believed, says Ihre, that the noble family of Troll, in Sweden, derived their name from having killed a Troll, that is, probably, a Dwarf.
[153] Arndt, Reise nach Schweden, vol. iii. p. 8.
[154] Like our Fairies the Trolls are sometimes of marvellously small dimensions: in the Danish ballad of Eline af Villenskov we read—
Del da meldte den mindste Trold, Han var ikke större end en myre, Her er kommet en Christen mand, Den maa jag visseligen styre.
Out then spake the tinyest Troll, No bigger than an emmet was he, Hither is come a Christian man, And manage him will I surelie.
[155] Thiele, i. 36.
[156] For this they seem to be indebted to their hat or cap. Eske Brok being one day in the fields, knocked off, without knowing it, the hat of a Dwarf who instantly became visible, and had, in order to recover it, to grant him every thing he asked. Thiele iii. 49. This hat answers to the Tarnkappe or Hel-kaplein of the German Dwarfs; who also become visible when their caps are struck off.
[157] In the Danish ballad of Eline af Villenskov the hero is called Trolden graae, the Gray Trold, probably from the colour of his habiliments.
[158] We deem it needless in future to refer to volume and page of Mr. Thiele's work. Those acquainted with the original will easily find the legends.
[159] We have ventured to omit the Omquæd. I styren väll de Runor! (Manage well the runes!) The final e in Thynnè is marked merely to indicate that it is to be sounded.
[160]Runeslag, literally Rune-stroke. Runes originally signified letters, and then songs. They were of two kinds, Maalrunor (Speech-runes), and Troll-runor (Magic-runes). These last were again divided into Skaderunor (Mischief-runes) and Hjelprunor (Help-runes), of each of which there were five kinds. See Verelius' notes to the Hervarar Saga, cap. 7.
The power of music over all nature is a subject of frequent recurrence in northern poetry. Here all the wild animals are entranced by the magic tones of the harp; the meads flower, the trees put forth leaves; the knight, though grave and silent, is attracted, and even if inclined to stay away, he cannot restrain his horse.
[161]Rosendelund. The word Lund signifies any kind of grove, thicket, &c.
[162] Not the island of Iceland, but a district in Norway of that name. By Berner-land, Geijer thinks is meant the land of Bern (Verona), the country of Dietrich, so celebrated in German romance.
[163]Sabel och Mård. These furs are always mentioned in the northern ballads, as the royal rewards of distinguished actions.
[164] This fine ancient Visa was taken down from recitation in West Gothland. The corresponding Danish one of Herr Tönne is much later.
[165] Niebuhr, speaking of the Celsi Ramnes, says, "With us the salutation of blood relations was Willkommen stolze Vetter (Welcome, proud cousins) and in the Danish ballads, proud (stolt) is a noble appellation of a maiden."—Römische Geschichte, 2d edit. vol. i. p. 316.
It may be added, that in English, proud and the synonymous term stout (stolz, stolt) had also the sense of noble, high-born.
Do now your devoir, yonge knightes proud. Knight's Tale.
Up stood the queen and ladies stout. Launfal.
[166]Men jag vet at sorge är tung.