FOOTNOTES:
Project Gutenberg EPUB3 edition
Keightley, Thomas
[228] We need hardly to remind the reader that in what precedes Dr. Hibbert is to be regarded as the narrator in 1822.
[229] Edmonston, ut supra.
[230] Dr. Hibbert says he could get but little satisfaction from the Shetlanders respecting this submarine country.
[231]Stacks or skerries are bare rocks out in the sea.
[232] A voe is a small bay.
[233] See below, Germany.
[234] Description of Orkney, Zetland, &c. Edin. 1703.
[235] Reg. Scot. Discoverie of Witchcraft, b. 2. c. 4. Lond. 1665.
[236] Quarterly Review, vol. xxii. p. 367.
[237] Arndt, Märchen und Jugenderinnerungen. Berlin, 1818.
[238] See above p. 96.
[239] A Danish legend (Thiele, i. 79) tells the same of the sand-hills of Nestved in Zealand. A Troll who dwelt near it wished to destroy it, and for that purpose he went down to the sea-shore and filled his wallet with sand and threw it on his back. Fortunately there was a hole in the wallet, and so many sand-hills fell out of it, that when he came to Nestved there only remained enough to form one hill more. Another Troll, to punish a farmer filled one of his gloves with sand, which sufficed to cover his victim's house completely. With what remained in the fingers he formed a row of hillocks near it.
[240] Grimm, Deut. Myth., p. 502.
[241] Grimm, Deutsche Sagen, i. p. 70.
[242] Grimm also appears to regard them as genuine.
[243] The population of Lusatia (Lausatz) is like that of Pomerania and Rügen, Vendish. Hence, perhaps, it is that in the Lusatian tale of the Fairy-sabbath, we meet with caps with bells, and a descent into the interior of a mountain in a kind of boat as in this tale: Wilcomm, Sagen und Märchen aus der Oberlausitz. Hanov. 1843. Blackwood's Magazine for June, 1844.
[244] Hinrich Vick's of course, for he is the narrator.
[245] The only remnant is Alp, the nightmare; the elfen of modern writers is merely an adoption of the English elves.
[246] The edition of this poem which we have used, is that by Schönhuth, Leipzig, 1841.
[247] Tarn from taren, to dare, says Dobenek, because it gave courage along with invisibility. It comes more probably we think from the old German ternen, to hide. Kappe is properly a cloak, though the Tarnkappe or Nebelkappe is generally represented as a cap, or hat.
[248] From hehlen, to conceal.
[249]Horny Siegfred; for when he slew the dragon, he bathed himself in his blood, and became horny and invulnerable everywhere except in one spot between his shoulders, where a linden leaf stuck. In the Nibelungen Lied, (st. 100), Hagene says,
Yet still more know I of him—this to me is certaín, A terrible Lind-dragon the hero's hand hath slain; He in the blood him bathed, and horny grew his skin; Hence woundeth him no weapon, full oft it hath been seen.
[250] MM. Grimm thought at one time that this name was properly Engel, and that it was connected with the chances of Alp, Alf, to Engel (see above, p. 67). They query at what time the dim Engelein first came into use, and when the angels were first represented under the form of children—a practice evidently derived from the idea of the Elves. In Otfried and other writers of the ninth and tenth centuries, they say, the angels are depicted as young men; but in the latter half of the thirteenth, a popular preacher named Berthold, says: Ir schet wol daz si allesamt sint juncliche gemälet; als ein kint daz dá vünf jâr all ist swâ man sie mâlet.
[251] Elberich, (the Albrich of the Nibelungen Lied,) as we have said (above p. 40), is Oberon. From the usual change of l into u (as al, au, col, cou, etc.), in the French language, Elberich or Albrich (derived from Alp, Alf) becomes Auberich; and ich not being a French termination, the diminutive on was substituted, and so it became Auberon, or Oberon; a much more likely origin than the usual one from L'aube du jour. For this derivation of Oberon we are indebted to Dr. Grimm.
[252] Probably Saida, i.e. Sidon.
[253]i. e. Mount Tabor.
[254] This may have suggested the well-known circumstance in Huon de Bordeaux.
[255] So Oberon in Huon de Bordeaux.
[256] Str. 1564, seq.
[257] Grimm, Deut. Mythol., p. 398, seq.
[258] See above, pp. 19, 169; below, Ireland; and Grimm, ut sup. p. 1216. The swan-dresses also occur in the Arabian tales of Jahânshâh and Hassan of Bassora in Trebutien's Arabian Nights.
[259] Poésies de Marie de France, i. 177, seq.
[260] Another term is Wicht and its dim. Wichtlein, answering to the Scandinavian Vættr and the Anglo-Saxon wiht, English wight, all of which signify a being, a person, and also a thing in general. Thus our words aught and naught were anwiht and nawiht.
[261] See Grimm's Deutsche Sagen, vol. i. p. 38. As this work is our chief authority for the Fairy Mythology of Germany, our materials are to be considered as taken from it, unless when otherwise expressed.
[262] In Lusatia (Lausatz) if not in the rest of Germany, the same idea of the Dwarfs being fallen angels, prevails as in other countries: see the tale of the Fairies'-sabbath in the work quoted above, p. 179.
[263] This tale is given by MM. Grimm, from the Brixener Volksbuch. 1782.
[264] Related by Hammelmann in the Oldenburg Chronicle, by Prætorius, Bräuner, and others.
[265]
Frühmorgens eh die Sonn aufgeht Schon alles vor dem Berge steht.