Part 11

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.