Russian Fairy Tales — 17 - Chapter 2 - Mythological - Part 10 - The Witch and the Sun’s Sister

A variant of this story (from the Chernigof Government)[211] begins by telling how two old people were childless for a long time.

At last the husband went into the forest, felled wood, and made a cradle.

Into this his wife laid one of the logs he had cut, and began swinging it, crooning the while a rune beginning Swing, blockie dear, swing.

After a little time "behold!

the block already had legs.

The old woman rejoiced greatly and began singing anew, and went on singing until the block became a babe."

In this variant the boy rows a silver boat with a golden oar; in another South Russian variant[212] the boat is golden, the oar of silver.

In a White-Russian variant quoted by Afanasief (i. p. 118), the place of the witch's daughter is filled by her son, who had been in the habit of alluring to her den by gifts of toys, and there devouring, the children from the adjacent villages.

Buslaef's "Historical Essays," (i. pp. 313-321) contain a valuable investigation of Kulish's version of this story, which he compares with the romance of "The Knight of the Swan."

In another of the variants of this story[213] Ivanushka is the son of a Baruinya or Lady, and he is carried off in a whirlwind by a Baba Yaga.

His three sisters go to look for him, and each of them in turn finds out where he is and attempts to carry him off, after sending the Baba Yaga to sleep and smearing her eyelids with pitch.

But the two elder sisters are caught on their way home by the Baba Yaga, and terribly scratched and torn.

The youngest sister, however, succeeds in rescuing her brother, having taken the precaution of propitiating with butter the cat Jeremiah, "who was telling the boy stories and singing him songs."

When the Baba Yaga awakes, she tells Jeremiah to scratch her eyes open, but he refuses, reminding her that, long as he has lived under her roof, she has never in any way regaled him, whereas the "fair maiden" had no sooner arrived than she treated him to butter.

In another variant[214] the bereaved mother sends three servant-maids in search of her boy.

Two of them get torn to pieces;

the third succeeds in saving Ivanushka from the Baba Yaga, who is so vexed that she pinches her butter-bribed cat to death for not having awakened her when the rescue took place.

A comparison of these three stories is sufficient to show how closely connected are the Witch and the Baba Yaga, how readily the name of either of the two may be transferred to the other.

But there is one class of stories in which the _Vyed'ma_ is represented as differing from the Baba Yaga, in so far as she is the offspring of parents who are not in any way supernatural or inhuman.

Without any apparent cause for her abnormal conduct, the daughter of an ordinary royal house will suddenly begin to destroy and devour all living things which fall in her way--her strength developing as rapidly as her appetite.

Of such a nature--to be accounted for only on the supposition that an evil spirit has taken up its abode in a human body[215]--is the witch who appears in the somewhat incomprehensible story that follows.

THE WITCH AND THE SUN'S SISTER.

[216] In a certain far-off country there once lived a king and queen.

And they had an only son, Prince Ivan, who was dumb from his birth.

One day, when he was twelve years old, he went into the stable to see a groom who was a great friend of his.

That groom always used to tell him tales [_skazki_], and on this occasion Prince Ivan went to him expecting to hear some stories [_skazochki_], but that wasn't what he heard.

"Prince Ivan!"

said the groom, "your mother will soon have a daughter, and you a sister.

She will be a terrible witch, and she will eat up her father, and her mother, and all their subjects.

So go and ask your father for the best horse he has--as if you wanted a gallop--and then, if you want to be out of harm's way, ride away whithersoever your eyes guide you."

Prince Ivan ran off to his father and, for the first time in his life, began speaking to him.

At that the king was so delighted that he never thought of asking what he wanted a good steed for, but immediately ordered the very best horse he had in his stud to be saddled for the prince.

Prince Ivan mounted, and rode off without caring where he went.

[217] Long, long did he ride.

At length he came to where two old women were sewing and he begged them to let him live with them.

But they said: "Gladly would we do so, Prince Ivan, only we have now but a short time to live.

As soon as we have broken that trunkful of needles, and used up that trunkful of thread, that instant will death arrive!"

Prince Ivan burst into tears and rode on.

Long, long did he ride.

At length he came to where the giant Vertodub was,[218] and he besought him, saying: "Take me to live with you."

"Gladly would I have taken you, Prince Ivan!"

replied the giant, "but now I have very little longer to live.

As soon as I have pulled up all these trees by the roots, instantly will come my death!"

More bitterly still did the prince weep as he rode farther and farther on.

By-and-by he came to where the giant Vertogor was, and made the same request to him, but he replied: "Gladly would I have taken you, Prince Ivan!

but I myself have very little longer to live.

I am set here, you know, to level mountains.

The moment I have settled matters with these you see remaining, then will my death come!"

Prince Ivan burst into a flood of bitter tears, and rode on still farther.

Long, long did he ride.

At last he came to the dwelling of the Sun's Sister.

She received him into her house, gave him food and drink, and treated him just as if he had been her own son.

The prince now led an easy life.

But it was all no use; he couldn't help being miserable.

He longed so to know what was going on at home.

He often went to the top of a high mountain, and thence gazed at the palace in which he used to live, and he could see that it was all eaten away; nothing but the bare walls remained!

Then he would sigh and weep.

Once when he returned after he had been thus looking and crying, the Sun's Sister asked him: "What makes your eyes so red to-day, Prince Ivan?"

[219] "The wind has been blowing in them," said he.

The same thing happened a second time.

Then the Sun's Sister ordered the wind to stop blowing.

Again a third time did Prince Ivan come back with a blubbered face.

This time there was no help for it; he had to confess everything, and then he took to entreating the Sun's Sister to let him go, that he might satisfy himself about his old home.

She would not let him go, but he went on urgently entreating.

So at last he persuaded her, and she let him go away to find out about his home.

But first she provided him for the journey with a brush, a comb, and two youth-giving apples.

However old any one might be, let him eat one of these apples, he would grow young again in an instant.

Well, Prince Ivan came to where Vertogor was.

There was only just one mountain left!

He took his brush and cast it down on the open plain.

Immediately there rose out of the earth, goodness knows whence,[220] high, ever so high mountains, their peaks touching the sky.

And the number of them was such that there were more than the eye could see!

[221] Vertogor rejoiced greatly and blithely recommenced his work.

After a time Prince Ivan came to where Vertodub was, and found that there were only three trees remaining there.

So he took the comb and flung it on the open plain.

Immediately from somewhere or other there came a sound of trees,[222] and forth from the ground arose dense oak forests!

each stem more huge than the other!

Vertodub was delighted, thanked the Prince, and set to work uprooting the ancient oaks.

By-and-by Prince Ivan reached the old women, and gave each of them an apple.

They ate them, and straightway became young again.

So they gave him a handkerchief; you only had to wave it, and behind you lay a whole lake!

At last Prince Ivan arrived at home.

Out came running his sister to meet him, caressed him fondly.

"Sit thee down, my brother!"

she said, "play a tune on the lute while I go and get dinner ready."

The Prince sat down and strummed away on the lute [_gusli_].

Then there crept a mouse out of a hole, and said to him in a human voice: "Save yourself, Prince.

Run away quick!

your sister has gone to sharpen her teeth."

Prince Ivan fled from the room, jumped on his horse, and galloped away back.

Meantime the mouse kept running over the strings of the lute.

They twanged, and the sister never guessed that her brother was off.

When she had sharpened her teeth she burst into the room.

Lo and behold!

not a soul was there, nothing but the mouse bolting into its hole!

The witch waxed wroth, ground her teeth like anything, and set off in pursuit.

Prince Ivan heard a loud noise and looked back.

There was his sister chasing him.

So he waved his handkerchief, and a deep lake lay behind him.

While the witch was swimming across the water, Prince Ivan got a long way ahead.

But on she came faster than ever; and now she was close at hand!

Vertodub guessed that the Prince was trying to escape from his sister.

So he began tearing up oaks and strewing them across the road.

A regular mountain did he pile up!

there was no passing by for the witch!

So she set to work to clear the way.

She gnawed, and gnawed, and at length contrived by hard work to bore her way through; but by this time Prince Ivan was far ahead.

On she dashed in pursuit, chased and chased.

Just a little more, and it would be impossible for him to escape!

But Vertogor spied the witch, laid hold of the very highest of all the mountains, pitched it down all of a heap on the road, and flung another mountain right on top of it.

While the witch was climbing and clambering, Prince Ivan rode and rode, and found himself a long way ahead.

At last the witch got across the mountain, and once more set off in pursuit of her brother.

By-and-by she caught sight of him, and exclaimed: "You sha'n't get away from me this time!"

And now she is close, now she is just going to catch him!

At that very moment Prince Ivan dashed up to the abode of the Sun's Sister and cried: "Sun, Sun!

open the window!"

The Sun's Sister opened the window, and the Prince bounded through it, horse and all.

Then the witch began to ask that her brother might be given up to her for punishment.

The Sun's Sister would not listen to her, nor would she give him up.

Then the witch said: "Let Prince Ivan be weighed against me, to see which is the heavier.

If I am, then I will eat him; but if he is, then let him kill me!"

This was done.

Prince Ivan was the first to get into one of the scales; then the witch began to get into the other.

But no sooner had she set foot in it than up shot Prince Ivan in the air, and that with such force that he flew right up into the sky, and into the chamber of the Sun's Sister.

But as for the Witch-Snake, she remained down below on earth.

[The word _terem_ (plural _terema_) which occurs twice in this story (rendered the second time by "chamber") deserves a special notice.

It is defined by Dahl, in its antique sense, as "a raised, lofty habitation, or part of one--a Boyar's castle--a Seigneur's house--the dwelling-place of a ruler within a fortress," &c. The "terem of the women," sometimes styled "of the girls," used to comprise the part of a Seigneur's house, on the upper floor, set aside for the female members of his family.

Dahl compares it with the Russian _tyurma_, a prison, and the German _Thurm_.

But it seems really to be derived from the Greek +teremnon+, "anything closely shut fast or closely covered, a room, chamber," &c. That part of the story which refers to the Cannibal Princess is familiar to the Modern Greeks.

In the Syriote tale of "The Strigla" (Hahn, No. 65) a princess devours her father and all his subjects.

Her brother, who had escaped while she was still a babe, visits her and is kindly received.

But while she is sharpening her teeth with a view towards eating him, a mouse gives him a warning which saves his life.

As in the Russian story the mouse jumps about on the strings of a lute in order to deceive the witch, so in the Greek it plays a fiddle.

But the Greek hero does not leave his sister's abode.

After remaining concealed one night, he again accosts her.

She attempts to eat him, but he kills her.

In a variant from Epirus (Hahn, ii.

p. 283-4) the cannibal princess is called a Chursusissa.

Her brother climbs a tree, the stem of which she gnaws almost asunder.

But before it falls, a Lamia comes to his aid and kills his sister.

Afanasief (viii.

p. 527) identifies the Sun's Sister with the Dawn.

The following explanation of the skazka (with the exception of the words within brackets) is given by A. de Gubernatis ("Zool.

Myth."

i.

183).

"Ivan is the Sun, the aurora [or dawn] is his [true] sister; at morning, near the abode of the aurora, that is, in the east, the shades of night [his witch, or false sister] go underground, and the Sun arises to the heavens; this is the mythical pair of scales.

Thus in the Christian belief, St. Michael weighs human souls; those who weigh much sink down into hell, and those who are light arise to the heavenly paradise."

] As an illustration of this story, Afanasief (_P.

V. S.

_ iii.

272) quotes a Little-Russian Skazka in which a man, who is seeking "the Isle in which there is no death," meets with various personages like those with whom the Prince at first wished to stay on his journey, and at last takes up his abode with the moon.

Death comes in search of him, after a hundred years or so have elapsed, and engages in a struggle with the Moon, the result of which is that the man is caught up into the sky, and there shines thenceforth "as a star near the moon."

The Sun's Sister is a mythical being who is often mentioned in the popular poetry of the South-Slavonians.

A Servian song represents a beautiful maiden, with "arms of silver up to the elbows," sitting on a silver throne which floats on water.

A suitor comes to woo her.

She waxes wroth and cries, Whom wishes he to woo?

The sister of the Sun, The cousin of the Moon, The adopted-sister of the Dawn.

Then she flings down three golden apples, which the "marriage-proposers" attempt to catch, but "three lightnings flash from the sky" and kill the suitor and his friends.

In another Servian song a girl cries to the Sun-- O brilliant Sun!

I am fairer than thou, Than thy brother, the bright Moon, Than thy sister, the moving star [Venus?

].

In South-Slavonian poetry the sun often figures as a radiant youth.

But among the Northern Slavonians, as well as the Lithuanians, the sun was regarded as a female being, the bride of the moon.

"Thou askest me of what race, of what family I am," says the fair maiden of a song preserved in the Tambof Government-- My mother is--the beauteous Sun, And my father--the bright Moon;

My brothers are--the many Stars, And my sisters--the white Dawns.

[223] A far more detailed account might be given of the Witch and her near relation the Baba Yaga, as well as of those masculine embodiments of that spirit of evil which is personified in them, the Snake, Koshchei, and other similar beings.

But the stories which have been quoted will suffice to give at least a general idea of their moral and physical attributes.

We will now turn from their forms, so constantly introduced into the skazka-drama, to some of the supernatural figures which are not so often brought upon the stage--to those mythical beings of whom (numerous as may be the traditions about them) the regular "story" does not so often speak, to such personifications of abstract ideas as are less frequently employed to set its conventional machinery in motion.

FOOTNOTES:

[72] "Songs of the Russian People," pp. 160-185. [73] In one story (Khudyakof, No. 117) there are snakes with twenty-eight and twenty-nine heads, but this is unusual.

[74] Afanasief, ii.

No. 30. From the Chernigof Government.

The accent falls on the second syllable of Ivan, on the first of Popyalof.

[75] _Popyal_, provincial word for _pepel_ = ashes, cinders, whence the surname Popyalof.

A pood is about 40lbs.

[76] On slender supports.

[77] _Pod mostom_, _i.

e. _, says Afanasief (vol. v.

p. 243), under the raised flooring which, in an _izba_, serves as a sleeping place.

[78] _Zatvelyef_, apparently a provincial word.

[79] The Russian word _krof_ also signifies blood.

[80] The last sentence of the story forms one of the conventional and meaningless "tags" frequently attached to the skazkas.

In future I shall omit them.

Kuzma and Demian (SS.

Cosmas and Damian) figure in Russian folk-lore as saintly and supernatural smiths, frequently at war with snakes, which they maltreat in various ways.

See A. de Gubernatis, "Zoological Mythology," vol. ii.

p. 397. [81] Afanasief, Skazki, vol. vii.

p. 3. [82] _Chudo_ = prodigy.

_Yudo_ may be a remembrance of Judas, or it may be used merely for the sake of the rhyme.

[83] In an Indian story ("Kathasaritsagara," book vii.

chap.

42), Indrasena comes to a place in which sits a Rakshasa on a throne between two fair ladies.

He attacks the demon with a magic sword, and soon cuts off his head.

But the head always grows again, until at last the younger of the ladies gives him a sign to split in half the head he has just chopped off.

Thereupon the demon dies, and the two ladies greet the conqueror rapturously.

The younger is the demon's sister, the elder is a king's daughter whom the demon has carried off from her home, after eating her father and all his followers.

See Professor Brockhaus's summary in the "Berichte der phil.

hist.

Classe der K. Saechs.

Gesellschaft der Wissenschaften," 1861. pp. 241-2. [84] Khudyakof, No. 46. [85] Afanasief, vol. i.

No. 6. From the Chernigof Government.

The _Norka-Zvyer'_ (Norka-Beast) of this story is a fabulous creature, but zoologically the name of Norka (from _nora_ = a hole) belongs to the Otter.

[86] Literally "into _that_ world" as opposed to this in which we live.

[87] This address is a formula, of frequent occurrence under similar circumstances.

[88] Literally "seated the maidens and pulled the rope."

[89] Some sort of safe or bin.

[90] Khudyakof, ii.

p. 17. [91] "Kathasaritsagara," bk.

vii.

c.

xxxix.

Wilson's translation.

[92] Genesis, xxxvii.

3, 4. [93] "Zoological Mythology," i. 25. [94] Quoted from the "Nitimanjari," by Wilson, in his translation of the "Rig-Veda-Sanhita," vol. i.

p. 142. [95] See also Juelg's "Kalmukische Maerchen," p. 19, where Massang, the Calmuck Minotaur, is abandoned in the pit by his companions.

[96] Khudyakof, No. 42. [97] Erlenvein, No. 41. A king's horses disappear.

His youngest son keeps watch and discovers that the thief is a white wolf.

It escapes into a hole.

He kills his horse at its own request and makes from its hide a rope by which he is lowered into the hole, etc. [98] Afanasief, v. 54. [99] The word _koshchei_, says Afanasief, may fairly be derived from _kost'_, a bone, for changes between _st_ and _shch_ are not uncommon--as in the cases of _pustoi_, waste, _pushcha_, a wild wood, or of _gustoi_, thick, _gushcha_, sediment, etc. The verb _okostenyet'_, to grow numb, describes the state into which a skazka represents the realm of the "Sleeping Beauty," as being thrown by Koshchei.

Buslaef remarks in his "Influence of Christianity on Slavonic Language," p. 103, that one of the Gothic words used by Ulfilas to express the Greek +daimonion+ is _skohsl_, which "is purely Slavonic, being preserved in the Czekh _kauzlo_, sorcery; in the Lower-Lusatian-Wendish, _kostlar_ means a sorcerer.

(But see Grimm's "Deutsche Mythologie," pp. 454-5, where _skohsl_ is supposed to mean a forest-sprite, also p. 954. ) _Kost'_ changes into _koshch_ whence our Koshchei."

There is also a provincial word, _kostit'_, meaning to revile or scold.

[100] _Bezsmertny_ (_bez_ = without, _smert'_ = death).

[101] Afanasief, viii.

No. 8. _Morevna_ means daughter of _More_, (the Sea or any great water).

[102] _Grom.

_ It is the thunder, rather than the lightning, which the Russian peasants look upon as the destructive agent in a storm.

They let the flash pass unheeded, but they take the precaution of crossing themselves when the roar follows.

[103] _Zamorskaya_, from the other side of the water, strange, splendid.

[104] In Afanasief, iv.

No. 39, a father marries his three daughters to the Sun, the Moon, and the Raven.

In Hahn, No. 25, a younger brother gives his sisters in marriage to a Lion, a Tiger, and an Eagle, after his elder brothers have refused to do so.

By their aid he recovers his lost bride.

In Schott, No. 1 and Vuk Karajich, No. 5, the three sisters are carried off by Dragons, which their subsequently-born brother kills.

(See also Basile, No. 33, referred to by Hahn, and Valjavec, p. 1, Stier, No. 13, and Bozena Nemcova, pp. 414-432, and a German story in Musaeus, all referred to by Afanasief, viii.

p. 662. ) [105] See Chap.

IV.

[106] "Being by the advice of her father Haereeth given in marriage to Offa, she left off her violent practices; and accordingly she appears in Hygelac's court, exercising the peaceful duties of a princess.

Now this whole representation can hardly be other than the modern, altered, and Christian one of a Waelcyrie or Swan-Maiden; and almost in the same words the Nibelungen Lied relates of Brynhild, the flashing shield-may of the Edda, that with her virginity she lost her mighty strength and warlike habits."

--Kemble's Beowulf, p. xxxv.

[107] Khudyakof, ii, p. 90. [108] Khudyakof, No. 20. [109] Afanasief, i. No. 14. [110] Khudyakof, No. 62. [111] Erlenvein, No. 31. [112] Afanasief, ii.

No. 24. From the Perm Government.

[113] A conventional expression of contempt which frequently occurs in the Skazkas.

[114] _Do chugunnova kamnya_, to an iron stone.

[115] "_Russkaya kost'.

_" I have translated literally, but the words mean nothing more than "a man," "something human."

Cf.

Radloff, iii.

III.

301. [116] _Bog prostit_ = God will forgive.

This sounds to the English ear like an ungracious reply, but it is the phrase ordinarily used by a superior when an inferior asks his pardon.

Before taking the sacrament at Easter, the servants in a Russian household ask their employers to forgive them for any faults of which they may have been guilty.

"God will forgive," is the proper reply.

[117] Khudyakof, No. 43. [118] _Vikhor'_ (_vit'_ = to whirl), an agent often introduced for the purpose of abduction.

The sorcerers of the present day are supposed to be able to direct whirlwinds, and a not uncommon form of imprecation in some parts of Russia is "May the whirlwind carry thee off!"

See Afanasief, _P.

V. S.

_ i. 317, and "Songs of the Russian People," p. 382. [119] This story is very like that of the "Rider of Grianaig," "Tales of the West Highlands," iii.

No. 58. [120] Cf.

Herodotus, bk.

iv.

chap.

172. [121] Khudyakof, No. 44. [122] Erlenvein, No. 12, p. 67. A popular tradition asserts that the Devil may be killed if shot with an egg laid on Christmas Eve.

See Afanasief, _P.

V. S.

_ ii.

603. [123] Afanasief, i. No. 14, p. 92. For an account of Buyan, see "Songs of the Russian People," p. 374. [124] Afanasief, vii.

No. 6, p. 83. [125] Some of these have been compared by Mr. Cox, in his "Mythology of the Aryan Nations," i. 135-142. Also by Professor A. de Gubernatis, who sees in the duck the dawn, in the hare "the moon sacrificed in the morning," and in the egg the sun.

"Zoological Mythology," i. 269. [126] Asbjoernsen and Moe, No. 36, Dasent, No. 9, p. 71. [127] Asbjoernsen's "New Series," No. 70, p. 39. [128] Haltrich's "Deutsche Volksmaerchen aus dem Sachsenlande in Siebenbuergen," p. 188. [129] Wenzig's "Westslawischer Maerchenschatz," No. 37, p. 190. [130] Campbell's "Tales of the West Highlands," i. No. 4, p. 81. [131] Hahn, No. 26, i. 187. [132] Ibid.

, vol. ii.

pp. 215, 294-5. [133] Vuk Karajich, No. 8. The monster is called in the Servian text an _Ajdaya_, a word meaning a dragon or snake.

It is rendered by _Drache_ in the German translation of his collection of tales made by his daughter, but the word is evidently akin to the Sanskrit _ahi_, the Greek +echir echidna+, the Latin _anguis_, the Russian _ujak_, the Luthanian _angis_, etc. The Servian word _snaga_ answers to the Russian _sila_, strength.

[134] Miss Frere's "Old Deccan Days," pp. 13-16. [135] Castren's "Ethnologische Vorlesungen ueber die Altaischen Voelker," p. 174. [136] The story has been translated by M. de Rouge in the "Revue Archeologique," 1852-3, p. 391 (referred to by Professor Benfey, "Panchatantra," i. 426) and summarized by Mr. Goodwin in the "Cambridge Essays" for 1858, pp. 232-7, and by Dr. Mannhardt in the "Zeitschrift fuer deutsche Mythologie," &c. , vol. iv.

pp. 232-59. For other versions of the story of the Giant's heart, or Koshchei's death, see Professor R. Koehler's remarks on the subject in "Orient und Occident," ii.

pp. 99-103. A singular parallel to part of the Egyptian myth is offered by the Hottentot story in which the heart of a girl whom a lion has killed and eaten, is extracted from the lion, and placed in a calabash filled with milk.

"The calabash increased in size, and in proportion to this, the girl grew again inside it."

Bleek's "Reynard the Fox in South Africa," p. 55. Cf.

Radloff, i. 75;

ii.

237-8, 532-3. [137] Khudyakof, No. 109. [138] Khudyakof, No. 110. [139] Afanasief, v. No. 42. See also the _Zagovor_, or spell, "to give a good youth a longing for a fair maiden," ("Songs of the Russian People," p. 369,) in which "the Longing" is described as lying under a plank in a hut, weeping and sobbing, and "waiting to get at the white light," and is desired to gnaw its way into the youth's heart.

[140] For stories about house snakes, &c. , see Grimm "Deutsche Mythologie," p. 650, and Tylor, "Primitive Culture," ii.

pp. 7, 217-220. [141] Or _Ujak_.

Erlenvein, No. 2. From the Tula Government.

[142] Grimm, "Deutsche Mythologie," 456. For a description of the Rusalka and the Vodyany, see "Songs of the Russian People," pp. 139-146. [143] Afanasief, v. No. 23. From the Voroneje Government.

[144] Three of the well-known servants of Fortunatus.

The eater-up (_ob'egedat'_ = to devour), the drinker-up (_pit'_ = to drink, _opivat'sya_, to drink oneself to death), and "Crackling Frost."

[145] _Opokhmyelit'sya_, which may be rendered, "in order to drink off the effects of the debauch."

[146] The Russian bath somewhat resembles the Turkish.

The word here translated "to scrub," properly means to rub and flog with the soft twig used in the baths for that purpose.

At the end of the ceremonies attended on a Russian peasant wedding, the young couple always go to the bath.

[147] A sort of pudding or jelly.

[148] Afanasief, v. No. 28. In the preceding story, No. 27, the king makes no promise.

He hides his children in (or upon) a pillar, hoping to conceal them from a devouring bear, whose fur is of iron.

The bear finds them and carries them off.

A horse and some geese vainly attempt their rescue; a bull-calf succeeds, as in the former case.

In another variant the enemy is an iron wolf.

A king had promised his children a wolf.

Unable to find a live one, he had one made of iron and gave it to his children.

After a time it came to life and began destroying all it found, etc. An interesting explanation of the stories of this class in which they are treated as nature-myths, is given by A. de Gubernatis in his "Zoological Mythology," chap.