Chapter I. INTRODUCTORY, part 8 · page 21 2101In Poggio's "Facetiae," the wife is doubly aggravating.102For copious information with respect to the use made of this story by the romance-writers, see Liebrecht's translations of Basile's "Pentamerone," ii.103264, and of Dunlop's "History of Literature," p. 516.104[48] Afanasief, v. p. 16.105[49] Ibid., iii. p. 87.106[50] Chudinsky, No. 8.107The proverb is dear to the Tartars also.108[51] Ibid.109No. 23.110The _liulka_, or Russian cradle, is suspended and swung, instead of being placed on the floor and rocked.111Russian babies are usually swaddled tightly, like American papooses.112[52] "Panchatantra," 1859, vol. i. Sec. 212, pp.113519-524.114I gladly avail myself of this opportunity of gratefully acknowledging my obligations to Dr. Benfey's invaluable work.115[53] Afanasief, i. No. 9.116Written down in the Novgorod Government.117Its dialect renders it somewhat difficult to read.118[54] This story is known to the Finns, but with them the Russian Demon, (_chortenok_ = a little _chort_ or devil), has become the Plague.119In 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.120In the Servian version (Karajich, No. 37), the opening consists of the "Scissors-story," to which allusion has already been made.121The vixen falls into a hole which she does not see, so bent is she on controverting her husband.122[55] Afanasief, ii.123No. 12.124Written down by a "Crown Serf," in the government of Perm.125[56] Afanasief, viii.126No. 20.127A copeck is worth about a third of a penny.128[57] The story is continued very little further by Afanasief, its conclusion being the same as that of "The Wise Wife," in Book vii.129No. 22, a tale of magic.130For a Servian version of the tale see Vuk Karajich, No. 7.131[58] Afanasief, v. No. 3.132From the Novgorod Government.133[59] Literally, "has bid to live long," a conventional euphemism for "has died." "134Remember what his name was," is sometimes added.135[60] It will be observed that the miser holds out against the pain which the scalded demon was unable to bear.136See above, p. 21.137[61] Professor de Gubernatis remarks that he may sometimes be called "the first Brutus of popular tradition." "138Zoological Mythology," vol. i. p. 199.139[62] Afanasief, v. No. 53.140[63] _Zavtrakami podchivat_ = to dupe; _zavtra_ = to-morrow; _zavtrak_ = breakfast.141[64] One of the inferior members of the Russian clerical body, though not of the clergy.142But 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.143Whereupon the Simpleton makes use of his hatchet.144Priests are often nicknamed goats by the Russian peasantry, perhaps on account of their long beards.145[65] Afanasief, ii.146No. 8, v. No. 5.147See also Khudyakof, No. 76.148Cf.149Grimm, No. 34, "Die kluge Else."150Haltrich, No. 66.151Asbjoernsen and Moe, No. 10.152(Dasent No. 24, "Not a Pin to choose between them.")153[66] Afanasief, ii.154No. 5.155Written down by a crown-peasant in the government of Perm.156[67] _Mizgir_, a venomous spider, like the Tarantula, found in the Kirghiz Steppes.157[68] In another story bearing the same title (v. 39) the spider lies on its back awaiting its prey.158Up comes "the honorable widow," the wasp, and falls straight into the trap.159The spider beheads her.160Then 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).161For specimens of the Russian "Beast-Epos" the reader is referred (as I have stated in the preface) to Professor de Gubernatis's "Zoological Mythology."162[69] Afanasief, "Legendui," No. 31.163Taken from Dahl's collection.164Some remarks on the Russian "legends" are given in Chap.165VI.166[70] _Baruinya_, the wife of a _barin_ or seigneur.167[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.168His 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.169VI.1 2← previousChapter I. INTRODUCTORY, part 7next →Chapter II. MYTHOLOGICAL, part 1↑ back to Russian Fairy Tales: A Choice Collection of Muscovite Folk-loreThis page in Markdown → https://md.mova.elamur.ai/free/en/corpora/tales/pg22373/18/page/2/