Basque Legends; With an Essay on the Basque Language. Wentworth Webster
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Название: Basque Legends; With an Essay on the Basque Language
Автор: Wentworth Webster
Издательство: Public Domain
Жанр: Мифы. Легенды. Эпос
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23
Cf. “Ezkabi Fidel,” 112, below.
24
In Campbell’s “Tale of the Sea-Maiden,” instead of looking in his ear, the king’s daughter put one of her earrings in his ear, the last two days, in order to wake him; and it is by these earrings and her ring that she recognises him afterwards, instead of by the pieces of dress and the serpent’s tongues.
25
Campbell, Vol. I., lxxxvii., 8, has some most valuable remarks on the Keltic Legends, showing the Kelts to be a horse-loving, and not a seafaring race—a race of hunters and herdsmen, not of sailors. The contrary is the case with these Basque tales. The reader will observe that the ships do nothing extraordinary, while the horses behave as no horse ever did. It is vice versâ in the Gaelic Tales, even when the legends are identical in many particulars.
26
The three days’ fight, and the dog, appear in Campbell’s “Tale of the Sea-Maiden,” Vol. I., pp. 77–79.
27
The Basque word usually means “Eau de Cologne.”
28
This is a much better game than the ordinary one of tilting at a ring with a lance, and is a much more severe test of horsemanship. The ring, an ordinary lady’s ring, is suspended by a thread from a cross-bar, at such a height that a man can just reach it by standing in his stirrups. Whoever, starting from a given point, can put a porcupine’s quill, or a small reed, through the ring, and thus carry it off at a hand-gallop, becomes possessor of the ring. We have seen this game played at Monte Video, in South America; and even the Gauchos considered it a test of good horsemanship. Formerly, it seems, the ring was suspended from the tongue of a bell, which would be set ringing when the ring was carried away. The sword, of course, was the finest rapier.
29
One of those present here interrupted the reciter—“What did she hit the serpent on the tail for?” “Why, to kill him, of course,” was the reply; “ask Mr. Webster if serpents are not killed by hitting them on the tail?”
30
I have a dim recollection of having read something very similar to this either in a Slavonic or a Dalmatian tale.
31
This incident is in the translation of a tale by Chambers, called “Rouge Etin,” in Brueyre’s “Contes de la Grande Bretagne,” p. 64. See notes ad loc.
32
In the Pyrénées the ewes are usually milked, and either “caillé”—a kind of clotted cream—or cheese is made of the milk. The sheep for milking are often put in a stable, or fold, for the night.
33
For the “fairies’ holes,” see Introduction to the “Tales of the Lamiñak,” p. 48.
34
Cf. “Mahistruba,” p. 100; and “Beauty and the Beast,” p. 167.
35
Silk kerchiefs are generally used, especially by women, as head-dresses, and not as pocket-handkerchiefs, all through the south of France.
36
“Légendes et Récits Populaires du Pays Basque,” par M. Cerquand. Part I., Pau, 1875, and Part II., p.28, Pau, 1876.
37
Cf. Campbell’s tale, “The Keg of Butter,” Vol. III., 98, where the fox cheats the wolf by giving him the bottoms of the oats and the tops of the potatoes. See also the references there given.
38
Cf. Cerquand, Part I., p. 27, “Ancho et les Vaches,” and notes. Also Part II., 34, et seq.
39
Cf. Cerquand, Part I., pp. 33, 34, “La Dame au Peigne d’Or.”
40
Cerquand, Part I., p. 30, “Basa-Jauna et le Salve Regina.”
41
Cerquand, “L’Eglise d’Espés.” “Le Pont de Licq,” Part I., pp. 31, 32, and Part II., pp. 50–52.
42
But compare the well or marsh of the Basa-Andre in the Tartaro tale, p. 15.
43
Cerquand, Part I., pp. 32, 33.
44
The owner of the farm and the “métayère,” or tenant’s wife. Under the “métayer” system the landlord and tenant divide the produce of the farm. This is the case almost universally in South-Western France, as elsewhere in the South. The “métayer’s” residence often adjoins the landlord’s house.
45
Cf. “The Sister and her Seven Brothers.”
46
This is the only representation that we know of Basa-Jaun as a vampire.
47
As the Basques commonly go barefooted, or use only hempen sandals, the feet require to be washed every evening. This is generally done before the kitchen fire, and in strict order of age and rank. Cf. also “The Sister and her Seven Brothers.”
48
The running water, we suspect, gives the girl power over the witch.
49
“Hazel sticks.” In the sixteenth century the dog-wood, “cornus sanguinea,” seems to have been the witches’ wood. In the “Pastorales,” all the enchantments, etc., are done by the ribboned wands of the Satans. This tale ends rather abruptly. The reciter grew very tired at the last.
50
Basque Lamiñak always say exactly the contrary to what they mean.
51
Cf. Bladé’s “Contes Agenais,” “Les Deux Filles,” and Köhler’s “Notes Comparatives” on the tale, p. 149.
52
That is, the wife span evenly with a clear steady sound of the wheel, but the man did it unevenly.
53
Cf. Campbell’s “The Brollachan,” Vol. II., p. 189, with the notes and variations. “Me myself,” as here, seems the equivalent of the Homeric “οὔτις.”
54
M. Cerquand has the same tale, Part I., p. 41.
55
This is a very widely spread legend. Cf. Patrañas, “What Ana saw in the Sunbeam;” “Duffy and the Devil,” in Hunt’s “Popular Romances of the West of England,” p. 239; also Kennedy’s “Idle Girl and her Aunts,” which is very close to the Spanish story; and compare the references subjoined to the translation of the Irish legend in Brueyre’s “Contes Populaires de la Grande Bretagne,” p. 159.
56
Cf. “The Brewery of Egg-shells,” in Croker’s “Fairy Legends of the South of Ireland,” pp. 32–36.
57
This tale, or at least this version of it, with the names Rose and Bellarose, must come from the French.
58
“A little dog” is mentioned in Campbell’s “The Daughter of the Skies,” Vol. I., 202, and notes.
59
”Kopetaen erdian diamanteko bista batez”—“a view of diamonds in the middle of the forehead.”
60
Nothing has been said about this dress before. Something must have dropped out of the story.
61
At a Pyrenean wedding the bride and bridegroom, with the wedding party, spend nearly the whole day in promenading through the town or village. The feast often lasts several days, and the poor bride is an object of pity, she sometimes looks so deadly tired.
62
Cerquand, Part I., p. 29, notes to Conte 8; Fr. Michel, “Le Pays Basque,” p. 152 (Didot, Paris, 1857).