Chapter V: Part 5

While crossing Lake Forssa the ice broke, and the horse was plunged into the water, but both horse and rider, however, succeeded in reaching the shore, where the horse shook himself so violently that the ring was loosened and fell to the earth. Blacke kept his word and built a church, which, after the adjacent lake, was called Forssa Church.

STARKAD AND BALE.

The renowned hero, Starkad, the greatest warrior of the North, had offended a princess, therefore had fallen under the displeasure of the king, to escape whose wrath he wandered northward, where he took up his abode at Rude in Tuna, and it is related in the folk stories that he then took the name of “Ala Dräng,” or “Rödu Pilt.”

In Balbo, nine miles distant, in the parish of Borgajö, dwelt another warrior, Bale, who was a good friend to Starkad, and a companion in arms.

One morning Starkad climbed to the top of Klefberg, in Tuna, and addressed Bale, thus:

“Bale in Balbo, are you awake?”

“Rödu Pilt,” answered Bale, nine miles away, “the sun and I always awake at the same time; but how is it with you?”

“Poorly enough! I have only salmon for breakfast, dinner and supper. Bring me a piece of meat.”

“All right!” replied Bale, and in a few hours arrived in Tuna with an elk under each arm.

The following morning Bale stood upon a mountain in Balbo and shouted:

“Rödu Pilt, are you awake?”

“The sun and I awake always at the same time,” answered Starkad, “but how is it with you?”

“Oh, I have nothing but meat to eat—elk for breakfast, elk for dinner and elk for supper, come, therefore, and bring me a fish.”

“All right,” said Starkad, and in a little while he was with his friend, bearing a barrel of salmon under each arm.

In this manner the warriors kept each other supplied with fresh game from forest and sea, meantime spreading desolation and terror through the country, but one evening as they were returning from a plundering expedition to the sea, a black cloud appeared, and it began to thunder and lighten. Both hastened on the way, but reached no further than to Vattjom, when Starkad was struck dead by lightning. His companion buried him in a hill around which he placed five stones, two at his feet, one at each shoulder and one at his head, marking to this day the grave of Starkad forty feet in length.

THE BELL IN SJÄLEVAD.

When the church at Själevad was about to be built, parishioners could not agree upon a location. Those who resided farthest north wished it built at Hemling, and those dwelling to the south desired it more convenient to them. To terminate the wrangle an agreement was arrived at as ingenious as simple. Two logs were thrown out into Hörätt Sound, and it was decided that if they floated out to sea the church should be built at Voge, but if they floated in toward the Fjord of Själevad, Hemling should be the building spot.

It happened that just then it was full high tide, when the current changes from its usual course, and in consequence the logs floated in favor of Hemling.

The Southerners found it hard to swallow their disappointment and at once set their wits at work to find a way to defeat the accidental good luck of their neighbors. In the old chapel of Hemling there was an unusually large bell, said to have been brought from some strange land, and regarded with great veneration. Upon this the Southerners set their hope. One beautiful night they stole the bell and took it southward, persuaded that their opponents would follow and build the church near Voge. But the bell, which knew best where the church ought to stand, provided itself with invisible wings and started to fly back to the place from which it had been brought.

As it was winging its way homeward, an old woman standing on Karnigberg—Hag Mountain—saw something strange floating through the air, at which she stared earnestly, wondering what it could be, finally recognizing the much prized bell of the parish, whereupon she cried out:—

“Oh! See our holy church bell!”

Nothing more was needed to deprive the bell of its power of locomotion and it plunged, like a stone, into Prest Sund—priest sound—where, every winter, a hole in the ice marks its resting place at the bottom.

THE VÄTTS STOREHOUSE.

In Herjedalen, as in many of the northern regions of our country, where there is yet something remaining of the primitive pastoral life, there are still kept alive reminiscences of a very ancient people, whose occupation was herding cattle, which constituted their wealth and support. It is, however, with a later and more civilized people, though no date is given, that this narrative deals.

In days gone by, so the story goes, it happened that a milkmaid did not produce as much milk and butter from her herd as usual, for which her master took her severely to task. The girl sought vindication by charging it upon the Vätts, who, she claimed, possessed the place and appropriated a share of the product of the herd. This, the master was not willing to believe, but, to satisfy himself, went one autumn evening, after the cattle had been brought home, to the dairy house, where he secreted himself, as he supposed, under an upturned cheese kettle. He had not sat in his hiding place long when a Vätt mother with her family—a large one—came trooping in and began preparation for their meal.

The mother, who was busy at the fireplace, finally inquired if all had spoons.

“Yes,” replied one of the Vätts. “All except him under the kettle.”

The dairyman’s doubts were now dispelled, and he hastened to move his residence to another place.

THE STONE IN GRÖNAN DAL.

It is probable that the “Stone in Grönan Dal” is like the traditional Phœnix, a pure tradition, since it has never been found by any one of the many who have made pilgrimages to the valley in search of it, for the purpose of deciphering the Runic characters said to be engraved thereon. Yet many stories are widely current in the land concerning it, and the old people relate the following:

When St. Jaffen, “the Apostle of the North,” was one time riding through Jämtland from the borders of Norway, his way led along a beautiful green valley, in the parish of Åre. Becoming weary, he dismounted and laid himself down for a nap. When he awoke it occurred to him that such a garden spot must some day be inhabited by mankind, so, selecting a slab of stone, he cut in its surface the following prophetic lines:

“When Swedish men adopt foreign customs
And the land loses its old honor,
Yet, shall stand the Stone in Grönan Dal.

When churches are converted into prisons,
And God’s services have lost their joyous light,
Yet shall stand the Stone in Grönan Dal.

When rogues and villains thrive
And honest men are banished,
Yet will stand the Stone in Grönan Dal.

When priests become beggars,
And farmers monsters,
Then shall lie the Stone in Grönan Dal.”

When the Governor of the Province, Baron Tilas, in 1742, traveled through Jämtland, he found, a few paces east of the gate of Skurdal, a stone lying, which he concluded must be the stone so much talked about. When his coat of arms and the date had been engraved upon it, he caused it to be raised, so that, “even yet it stands, the Stone in Grönan Dal.”

THE VOYAGE IN A LAPP SLED.

In the great forest west of Samsele, a hunter, early one morning, pursued his way in quest of game. About midday he ascended a ridge, where he was overtaken by a Troll-iling—a storm said to be raised by and to conceal a Troll—before which sticks and straws danced in the air. Quickly grasping his knife he threw it at the wind, which at once subsided, and in a few seconds the usual quiet reigned.

Some time later he was again hunting, when he lost his way. After a long and wearisome wandering he reached a Lapp hut, where he found a woman stirring something in a kettle. When she had concluded her cooking, she invited the hunter to dine, and gave him the same knife to eat with that he had thrown at the storm.

The following day he wished to return home, but could not possibly discover the course he should take, whereupon the Troll woman—for his hostess was none other—directed him to get into the Lapp sled, and attach to it a rope, in which he must tie three knots.

“Now, untie one knot at a time,” said she, “and you will soon reach home.”

The hunter untied one knot, as instructed, and away went the rope, dragging the sled after it into the air. After a time he untied another knot, and his speed was increased. Finally he untied the last knot, increasing the speed to such a rate that when the sled came to a standstill, as it did, suddenly, not long after, he concluded his journey, falling into his own yard with such force as to break his leg.

THE LAPP GENESIS, OR THE FIRST OF MANKIND.

The Lapps, like other people, have their legends, and many of them the same, or nearly so, as are found among other nations. Others reflect more particularly the national characteristics of the Lapp folk. Thus, for instance, there is to be found among them a tradition of a general deluge, a universal catastrophe, whereof there still remains a dim reminiscence in the consciences of so many other primitive people.

Before the Lord destroyed mankind, so says the Lapp legend, there were people in Samelads (Lappland), but when the Flood came upon the earth every living creature perished except two, a brother and sister, whom God conducted to a high mountain—Passevare—“The Holy Mountain.”

When the waters had subsided and the land was again dry, the brother and sister separated, going in opposite directions in search of others, if any might be left. After three years’ fruitless search they met, and, recognizing each other, they once more went into the world, to meet again in three years, but, recognizing one another now, also, they parted a third time. When they met at the end of these three years neither knew the other, whereafter they lived together, and from them came the Lapps and Swedes.

Again, as to the distinct manners and customs of the Lapps and Swedes, they relate that at first both Lapps and Swedes were as one people and of the same parentage, but during a severe storm the one became frightened, and hurried under a board. From this came the Swedes, who live in houses. The other remained in the open air, and he became the progenitor of the Lapps, who, to this day, do not ask for a roof over their heads.

THE GIANT’S BRIDE.

More than with anything else, the Lapp legends have to do with giants and the adventures of mankind with them. The giant is feared because of his great size and strength and his insatiable appetite for human flesh. His laziness, clumsiness, and that he is inferior to the man in intelligence are, however, often the cause of his overthrow.

It is, therefore, commonly an adventure wherein the giant has been outwitted by a Lapp man or woman that concludes the giant stories.

There was one time a giant who made love to a rich Lapp girl. Neither she nor her father were much inclined toward the match, but they did not dare do otherwise than appear to consent and at the same time thank the Giant for the high honor he would bestow upon them. The father, nevertheless, determined that the union should not take place, and consoled himself with the hope that when the time arrived some means of defeating the Giant’s project would be presented. Meantime he was obliged to set the day when the Giant might come and claim his bride. Before the Giant’s arrival the Lapp took a block of wood, about the size of his daughter, and clothing it in a gown, a new cap, silver belt, shoes and shoe band, he sat it up in a corner of the tent, with a close veil, such as is worn by Lapp brides, over the head.

When the Giant entered the tent he was much pleased to find the bride, as he supposed, in her best attire awaiting him, and at once asked his prospective father-in-law to go out with him and select the reindeer that should go with the bride as her dower. Meanwhile the daughter was concealed behind an adjacent hill with harnessed reindeer ready for flight. When the reindeer had been counted out the Giant proceeded to kill one of them for supper, while the Lapp slipped off into the woods, and, joining his daughter, they fled with all speed into the mountains.

The Giant, after dressing the reindeer, went into the tent to visit his sweetheart.

“Now, my little darling,” said he, “put the kettle over the fire.”

But no move in the corner.

“Oh, the little dear is bashful, I’ll have to do it myself then,” said he.

After the pot had been boiling awhile he again addressed the object in the corner:

“Now my girl, you may cleave the marrow bone,” but still no response.

“My little one is bashful, then I must do it myself,” thought he.

When the meat was cooked he tried again:

“Come, now, my dear, and prepare the meat.” But the bride was as bashful as before, and did not stir.

“Gracious! how bashful she is. I must do it myself,” repeated the Giant.

When he had prepared the meal he bade her come and eat, but without effect. The bride remained motionless in her corner.

“The more for me, then,” thought he, and sat himself to the repast with a good appetite. When he had eaten, he bade his bride prepare the bed.

“Ah, my love, are you so bashful? I must then do it myself,” said the simple Giant.

“Go now and retire.” No, she had not yet overcome her bashfulness, whereupon the Giant became angry and grasped the object with great force.

Discovering how the Lapp had deceived him, and that he had only a block of wood instead of a human of flesh and blood, he was beside himself with rage, and started in hot pursuit after the Lapp. The latter, however, had so much the start that the Giant could not overtake him. At the same time it was snowing, which caused the Giant to lose his way in the mountains. Finally he began to suffer from the cold. The moon coming up, he thought it a fire built by the Lapp, and at once set out on a swift run toward it, but he had already run so far that he was completely exhausted. He then climbed to the top of a pine, thinking thereby to get near enough to the fire to warm himself, but he froze to death instead, and thus ends the story.

THE CUNNING LAPP.

A poor Lapp once ran into the hands of a Giant, by whom he knew he would be devoured if he could not conceive some means of outwitting him. To this end he therefore proposed that they have a contest of strength, the test to be that they should butt against a tree and see which could drive his head farthest into it. He who could make the deepest impression must, of course, be the stronger.

The Giant was first to make the trial. Taking his stand some distance from a tall pine, with a spring forward he drove his head with furious force against the trunk, but the most careful search did not discover a mark caused by the blow. The Lapp then said that he would show his strength the next day. During the night he made a large hollow in the trunks of several trees and re-covered the cavities nicely with the bark. Next morning, when the contest was renewed, the Lapp ran from tree to tree, into each of which he thrust his head to his ears. The Giant looked on, thoroughly crestfallen at the exhibition of strength, but proposed that they have another trial. This time he who could throw an ice ax highest into the air should be declared the victor. The Giant threw first, and to such a height that the ax was almost lost to sight.

“That was a miserable throw,” said the Lapp. “When I throw it shall be so high that it will lodge upon a cloud.”

“No, my dear!” shouted the Giant. “Rather let me acknowledge myself the weaker, than lose my splendid ax.” Thus again the Lapp came off champion.

The next day, as the Lapp and the Giant were out in company, the Lapp gathered a number of willow twigs and began twisting them together.

“What are you about to do with those?” asked the Giant.

“I mean to carry away your treasure house,” answered the Lapp.

“Oh, my son,” sighed the Giant, “let me retain my house, and I will fill your hat with silver.”

“Very well,” replied the Lapp.

While the Giant was away after the silver, the Lapp dug a pit, cut a hole in his hat crown and sat the hat over the pit.

“It’s a big hat you have,” complained the Giant.

“Fill it up!” shouted the Lapp. “Otherwise I’ll throw you, as I would have done the ice ax, up into the clouds.” And the Giant was compelled to give the Lapp such a sum of money that he was ever after a rich man.

KADNIHAK.

Kadnihaks are a kind of spirit which dwell underground, at times, showing themselves to man dressed in red attire, and having long hair which resembles green flax and reaches to their waists. Like the Lapps, they have reindeer and dogs, and like them also in this and their dress, their language and songs are the same. Some of their songs have even been learned and are called “Kadniha-vuolle.”

It happened in the last century that a great number of the mountain Lapps had pitched their tents in the vicinity of Qvikkjokk. It was at the season when the court and fair were in session in Jokkmokk. In the absence of the older people, in attendance at court or fair, the youths and maids remaining at home let themselves out for a good time at all kinds of games. An old Lapp woman, knowing that the Kadnihaks, or Trolls, living in the adjacent mountains would not tolerate such a confusion, warned the young people, but in vain.

Evening came, and all retired to rest, but it had hardly become quiet in the Lapp tents before the Kadnihaks were heard to be astir. The tinkling of bells, cries of men, barking of dogs, noise of reindeer and a general commotion prevailed on all sides.

The Lapps were seized with fear and trembling.

The old Lapp woman arose from her bed of reindeer skins and peeked out through the tent door. With horror she saw the whole tribe of sprites marching straight down upon the camp. No time was to be wasted. She threw about her a skin and hurried out to treat with the angry Trolls. With great trouble and promises that she would see to it that the children would conduct themselves better in the future, she induced them to change their course, thus staying the danger the camp was in of being trampled down. From that day there was quiet in the camp as long as it continued there.

NOTES

[1] See also Skåne Gammalt Och Nytt.

[2] Similar legends are connected with a number of our churches, as the cathedral of Trondhjem, where the Troll is called “Skalle.” Also with Eskellsätter’s church in the department of Näs in Vermland, where the giant architect is called Kinn, who fell from the tower when the priest Eskil called, “Kinn, set the point right!” Again, with a church in Norrland, where the Troll is called “Wind and Weather,” and concerning whom the legend relates “that just as the giant was putting up the cross, St. Olof said ‘Wind and Weather you have set the spire awry.’” Of the church at Kallundborg in Själland, whose designer, Ebern Snare, it is said, entered into a contract much the same as that made with the Giant Finn by the holy Laurentius.

[3] See G. Lundgren’s Skanska Herrgårdar, Vol. I.

[4] Arild Ugerup, the character in chief of this legend, was born in the year 1528 in the castle of Sölversborg, where his father, Axel Ugerup, was master. When the son had passed through the parochial school of Herrevad, and had attained to the age of manhood, he marched, with others, to guard the old Kristian Tyrann in Kallundborg castle. Some years later he was sent as Danish embassador, to be present at the crowning of King Erik XIV., when he was made Knight of the Order of St. Salvador. Later he was sent as envoy to the Russian court, and in 1587 was raised to Lord of Helsingborg, where he died in 1587, and was buried in Ugerup (now Köpinge) church.

Another legend, in which the seeds of the pine tree were sown, comes from Östergötland. A lady of the nobility, living in Sölberga, had a son, who, in the battle of Stångebro took sides with King Sigismund, and when the battle was lost had to fly the country. The aged mother mourned deeply over her son’s absence, and besieged Duke Karl with prayers to allow her misguided son to return home, to make her a visit, at least.

At last he was granted permission to return and visit his mother until—the order read, “The next harvest.” Whereupon the mother sowed pine seeds on the fields of Sölberg, which accounts for the uncommonly fine forests of pine even now existing on the estate.

[5] Both of these Troll treasures are now preserved at Ljungby and are willingly shown to curious travelers. The horn is in the form of a half circle and adorned with silver mountings. The pipe is of ivory, made so that it may be blown from either end, and the sound from it is a single piercing note.

When Lady Oellegard Gyllerstierna, who inherited Ljungby, married Cay Lycke, she took the horn and pipe with her to Denmark. The evil that soon befell Lycke was regarded by many as the consequence of Troll curses, which followed him who took the articles from Ljungby. From Lycke the horn came into the possession of Lord Axel Juul, whose widow presented it to the Chancellor, Ove Juul. His son sent it to the Danish minister, Luxdorf. Since 1691 the horn and pipe have remained continuously at Ljungby.

In all quarters of the country similar legends are current, more or less founded upon the Ljungby legend.

As late as the present year (1888) the translator met a gentleman, recently from Sweden, and from the province in which Ljungby is located, who states that the horn is still in the possession of the owners of the Ljungby estate, and that this story concerning it is still current and quite generally believed.

[6] Stories of elvemaidens, who have married humans, lived with them some time and then vanished, are not uncommon in Sweden. One such from Småland is related of a priest whose son held office under him as curate.

One morning when the young man wakened he saw the sun streaming into his apartment through a knot hole in the wall. Suddenly there entered, as if on a sunbeam, a maiden, who stood before him as naked as Eve in the garden of Eden. He hurriedly threw a cloak over the beautiful apparition and conducted her down to his parents. Who she was or where she came from, neither she nor any other could tell. After a time she became the wife of the young priest and lived happily with him a number of years. But one day he was relating to her the wonderful manner of her coming, and to confirm his account removed the plug from the knot hole, whereupon she instantly, as suddenly and mysteriously as she had come, vanished, leaving him in sorrow and despair.

[7] Skurugata is a street-like chasm cut through one of the granite mountains situated in the parish of Eksjö, in width about twenty-five feet, with walls of rock on either side rising precipitously to the height of 130 feet, and in length about a quarter of a Swedish mile—one and one-half English miles. That the fertile fancies of the people have made this wild place the resort of Trolls and other supernatural beings is not surprising. Above the cliff lies a rock called Skuruhatt, by the side of which is an opening into the mountain, called Sacristian, where the heathens are said to have made offerings to their gods.

[8] Commissioned by Governor Lindehkelm and Doctor Urban Hiarne, Bailiff Girs, of Tveta, in the province of Jönköping, went to Vising Island in the year 1705, for the purpose of learning whether or no any trace of the Giant’s work yet remained.

Arriving at the island he applied to three aged and trustworthy men, from each of whom he received the same narration that has here been presented. Accompanied by these men he went by sea along the eastern coast of the island until he reached a high bluff, situated between the villages of Näs and Stiby, and about a third of a mile south of Visingborg. Here were actually two holes about fifty feet distant from each other. Into these holes three men crept, Policeman Nils Runske into one, and two peasants into the other. After creeping on hands and knees some feet they found it possible to walk upright for about thirty-four feet when the three met, the two tunnels here continuing in a single passage, which they were not able to penetrate beyond a few feet, because of the foul air. The passage was six feet high and eight feet wide, but said to have been much larger seventy years earlier. Later Girs was shown a sunken place or bog which extended from the aforementioned bluff inland three-eighths of a mile and terminated at the hole in Kumlaby meadow, where it is supposed Gilbertil is imprisoned. As late as the beginning of the eighteenth century the story was so generally credited that few or none could be found who were not entirely convinced that Gilbertil was still, by some devilish power, alive and laboring to free himself from his imprisonment.

[9] The inhabitants of Eksjö and thereabout relate many stories of Trolls and the like, but these are the most complete and characteristic.

[10] This legend is a complex of different giant stories localized at Puke Berg—Puke Mountain. Nearly every parish has its legend, in which the resident giant has been angered with the noise of the church bells, and has sought to destroy his disturber. The legend of the giantess who took the children from their plowing and bore them to her giant parent is not confined to the Giant Puke. Similar legends are current in Kläppe, in Oldesborg parish, in Dalland, etc.

[11] See also J. Allvini’s description of Vestbo Municipality. The same legend is also current in Halland, with the difference that Ebbe’s lady love is said to have resided upon an estate in Tiveden, and that the remains of the exiled Knight now lie under a granite rock near the entrance to Gallinge Church.

[12] Before the days of railroads and regularly equipped stage lines, it was the duty, established by law, of the farmers and others owning horses to, in their turn, furnish travelers with means of conveyance from the inn of their neighborhood to the next. Upon the arrival of a traveler at an inn a servant was dispatched to the neighbor whose turn it was, and he was expected to promptly furnish horse, wagon and driver.

[13] An old Götland legend, by Madame D. Kindstrand, and in the Family Journal, elaborated by C. J. Bergman. Hop O’ My Thumb, Lick the Pot, etc., are the names given the fingers.

[14] In Götland a Byse is the spirit of one who in life was continually on the move around his possessions, or was so covetous of worldly goods that even perjury did not deter him from acquiring property unjustly.

[15] When the robber’s grave was opened, in the year 1870, human bones were found in it, strengthening the supposition that the legend is founded on facts.

[16] In Bohuslän and in Dalland the belief is quite general that the giants, leaving those regions, settled upon Dovre in Norway, or upon some uninhabited island in the North Sea, and that travelers are eagerly questioned about their former home.

[17] The belief that giants have two hats, one of which renders the wearer invisible, and another that reveals things otherwise invisible, is widespread in Northern Scandinavia.

[18] This legend is noteworthy as showing how time and fancy often clothe the historical fact in mythical garb. The reader’s attention is called to similar cases in this collection, among them the Lord of Ugerup, Bishop Svedberg and the Devil, Lady Barbro, of Brokind, Jonas Spits, etc.

[19] The belief in Tomts has been handed down to us through many generations, and is widespread in Sweden. In the opinion of the writer they are nothing more or less than an inheritance from the classical past and a remnant of the domestic worship which the ancients bestowed upon their family gods. Legends similar to this are related in Norway, where the spirit is called Topvette or Tomlevette and Gardos; also in Faroe Islands, where they are called Niagriusar, and in Germany, where they are called Kobolde, etc.

[20] Not longer than thirty years ago a cross, said to be the one raised on this occasion, was still standing in Norrhult.

[21] This story was found, after his death, among the papers of the lecturer, J. Vallman. The estate of Brokind, before it came into the possession of the family of Count Falkenberg, was owned, for about two centuries, by the family of Night and Day. It is probable that the Lady Barbro wrought into this legend is Lady Barbro, Erik’s daughter, wife of Senator Mons, Johnson Night and Day, though how she was made to play a part in the narrative is not known, as her body was not impaled in a swamp, but rests peacefully in an elegant grave in the cathedral of Linköping.

[22] This legend doubtless grew out of the story of the flood, in this form relating how the mighty waters burst their bounds and were in time again imprisoned in their beds.

[23] The wood nymph dwells in large forests, and is described as a beautiful young woman, when seen face to face; but if her back be turned to one it is hollow, like a dough-trough, or resembles a block stub. Sometimes, instead of a hollow back, she is adorned with a bushy fox tail. The sea nymph dwells, as indicated by the name, at the bottom of seas and lakes, and is clad in a skirt so snow-white that it sparkles in the sunlight. Over the skirt she wears a light blue jacket. Usually her appearance is the forerunner of a storm; she is then seen sitting upon a billow combing her golden hair.

[24] This legend is noteworthy as being the only one, as far as the author has been able to find, in which Troll property is changed into snakes. Usually gold is changed into shavings, and silver to pebbles and sand; otherwise it brings disaster upon the usurper of Trolldom and his family.

[25] As late as 1875 a farmer near Mariestad, during an epidemic among his cattle, buried alive a cow in the ground. Whether this cruel expedient was effective the author is not informed.

[26] The ennobled Gyllenspits was born at Speserund, in the parish of Millisvik, in Vermland, some time in the year 1609. During the Polish and German wars he made his way up from the ranks to lieutenant-colonel, and was made a noble in 1660. He was afterward colonel, and finally major-general of infantry. He died in 1679, and is buried in Sunne Church, in Vermland.

[27] From Norway we have a similar story, by Faye, Norske Folkesagn, which relates that a wood nymph one time attended a dance, where she had as partner a young man, who, when he observed the bushy appendage, said genteelly, “My beautiful lady, you are losing your garter,” which so pleased the nymph that she rewarded him bountifully with gold and other riches.

[28] Bishop Konrad Rugga, who plays a part in this story, belonged to the old Kyle family and was born in Stockholm. After he had studied in foreign high schools, he was, upon his return to Sweden, first canon, and later archdeacon in Uppsala Cathedral. In the year 1480 he was chosen bishop of Strengnäs, which office he entered upon on the 3d of April, 1501. In the Cathedral of Strengnäs, even now, a small cell is shown, which is said to have been his treasure vault, and where his prayer-book, shoes and other relics may still be seen.

[29] The chief character in this narrative is the wife of President and Senator Erik Gyllerstierna, Beata Yxkull, to whom the name of Lady Pintorpa is given. As far as can be judged from the best accounts obtainable, Lady Beata was a woman of unusual understanding, decision and power. It is quite possible that in her exactions and treatment of her servants and dependents she may have sometimes been unreasonably severe, and that therefore she did not command their love. It is certain that the stories of her inhuman conduct and tragical end are of a later date than her generation, and that this is a localization of a similar German legend.

The opinion is ever hazarded that Beata Yxkull came to play a part in this gruesome myth, alone because of the name of the estate, Pintorp, which our uncritical story-tellers have credulously taken for granted, was derived from Pina—to tease—though good grounds exist for the belief that the estate took its name from the family of Pinaur, who, in former days, resided thereon.

[30] The legend of the ring, originally an Oriental tale [See Herodotus on King Polycrates in Samos], has become a part of the folk-lore of several localities in Scandinavia, as in Närike, The Rich Lady; in Norway, The Insolent Priest’s Daughter; in Denmark, Free Birthe, etc.

[31] Supplementing this story, it is related that the punishment meted out to the priest’s worldly-minded wife for seducing the servant into the attempt to frighten her husband from his devotions was that her body after death should remain in the grave undecayed.

The same story is told of a woman member of the old family of Ickorna, and the attempt has been made to establish that she is identical with the woman of Veckholm.

[32] The water nymphs are noted musicians; their music usually being in a plaintive strain and expressing a longing to be released on the day of judgment. Sometimes, but not so often, they appear in the folk-lore as the capricious rulers of the streams which they inhabit. It is believed, in certain regions that one should not grind grain on the night before Christmas, for at that time the nymphs are out in all the streams, and if they find a mill going they stop it, break it, or grind at such a furious rate that the millstones burst.

[33] It is believed this comes from an old Icelandic Saga, which has been made a part of the folk-lore of Dalarne.

[34] The magpie in folk-lore is an ominous bird, and is avoided by the peasantry, because one can not know whether it is the spirit of a Troll, friend or foe. When the magpies build near the house it is regarded as a lucky omen, but if they build on the heath, and meantime come to the house and chatter, it bodes evil.

[35] In other regions it is related that heralding an epidemic, a little bird flies around the country where men are plowing, and, perched upon the ox-yokes, twitters its warning.

[36] To the characteristics attributed in this story to the Vätters may be added that they are peaceable and generally inclined to be friendly to mankind, but that they may, nevertheless, be aroused to acts of violence if their wishes are not heeded, or if harm is done them designedly. They are said to have great quantities of gold and silver, but steel is very offensive to them. If, therefore, a knife is stuck into a fissure in a mountain, a piece of gold will, a few days later, be found in its stead. During autumn and in winter they take up their abode in vacated cow barns, where they employ themselves after the manner of mankind.