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The Devil in Dog Form A Partial Type-Index of Devil Legends

BARBARA ALLEN WOODS

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UNIVERSITY OF CALIFORNIA PRESS BERKELEY AND LOS ANGELES 1959

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University of California Publications

Folklore Studies

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Editors Los Angeles: W. D. Hand, W. A. Lessa, Charles Speroni, M. A. Zeitlin

Submitted by editors October 7, 1957 Issued June 12. 1959 Price, $3.50

University of California Press Berkeley and Los Angeles California ■o

Cambridge University Press London, England

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uiuvmsi'i'x LIBRARY

PRINTED IN THE UNITED STATES OF AMERICA

IN MEMORY OF MY GRANDMOTHER JOHANNA WESTBERG

OLSON

ACKNOWLEDGMENTS I feel especially indebted to the scholars abroad who generously contributed their valuable time and energy in supplying data and bibliography for this study: the late Inger Boberg, of the Dansk Folkemindesamling, Copenhagen; Carmelina Naselli, of the Istituto di Storia delle Tradizioni Popolari, Catania; Carl-Martin Bergstrand, of the Vastsvenska Folkminnesarkivet, Goteborg; Reidar Th. Christensen, of the Norsk Folkeminnesamling, Oslo; Martti Haavio, of the Finnish Folk lore Archives, Helsinki; Gottfried Henssen, of the Zentralarchiv der deutschen Volkserzahlung, Marburg; Lujza Iranyi, of the Hungarian Ethnographical Mu seum, Budapest; P. J. Meertens, of the Centraal Bureau voor Nederlandsche Vblkskunde van de Nederlandsche Akademie van Wetenschappen, Amsterdam; and Will-Erich Peuckert, of the University of Gottingen. For financial help I am grateful to the Committee on the Advancement of Re search of the University of Pennsylvania for a Special Research Grant which enabled me to spend the summer of 1956 collecting data at the library of the University of Chicago, the John G. White Collection of Folklore and Orientalia at the Cleveland Public Library, and the library of Harvard University. For their encouragement I owe thanks to the members of my doctoral committee at the University of California, Los Angeles, Gustave O. Arlt, Hugh G. Dick, C. W. Hagge, Stanley L. Robe, and Erik Wahlgren; and more recently to my at the University of Pennsylvania, especially Adolf D. Klarmann and want to thank for his sustained interest and encour MacEdward Leach. Finally, agement the chairman of my doctoral committee, Wayland D. Hand. colleagues

I

B. A. W.

CONTENTS PACE

I- Problems of Making

a

Type-Index of the Legends of the Devil in

Dog Form

1

Review of Legend Collections

3

Legend and Folk Belief

8

The Apparatus of Classification

II. The

Recurrent Motifs

18

National Linguistic Areas

21

Prince of Darkness

22

Spook Encountered at Spook Interferes

a

Haunted Place

with Traveler

Miscellaneous Spooks

III.

14

22 47

56

The Spirit of Evil The Devil and Evil-Doers The Pact with the Devil

63 63 75

Calling on the Devil

76

The Devil as a Companion of his Ally The Devil's Ally in Animal Form

84

IV. The

90

Sovereign of Hell The Devil Fetches Sinners The Ghosts of the Wicked

100

Ghosts Banished

119

V. The Devil

as a

Dog in Other Folktales

Treasure Legends

The Enchanted Lady

109

122 122

and the Unearthing of Treasure

Treasure and the Devil

The Devil as a Dog in Fairy Tales The Helpful Dog in Legends Bibliography

100

123 132 142 145 147

PROBLEMS OF MAKING A TYPE-INDEX OF THE LEGENDS OF THE DEVIL IN DOG FORM The present

study of the motif of the devil in dog form grew out of my disserta tion, "The Devil in Dog Form: A Study of the Literary and Folkloristic Back ground of the Poodle Motif in Goethe's Faust."1 The conclusions of the dissertation were: first, Goethe was probably more influenced by oral traditions about the devil as a dog than by the literary treatment of the motif which appears in the printed sources that he consulted; second, the motif of the devil in dog form is a seriously regarded folk belief, a widespread and vital tradition upon which numer the conclusions ous devil legends are based. Further research has corroborated of the dissertation. However, it was desirable to try to develop a more efficient method for the handling of legendary material. To my knowledge, no attempt has been made to study systematically a whole body of legendry on an international basis. Because legends are by definition associated with a particular place it would seem impossible to make valid com parisons between those of one country and another. Because legends are often highly individualized it would seem impractical to analyze them in terms of a type-index. But similarities between various legends of different countries have been noted from time to time; and legend-type indexes have been made for some countries. Therefore, it seemed possible after all to construct a type-index for legends dealing with the devil, a figure common to all European folklore. In studying the specific motif of the devil in dog form, such an index seemed not merely possible, but imperative; for the motif itself is meaningless abstracted from its narrative environment. The study of the devil in dog form has thus be come, in effect, an attempt to make a partial type-index of the devil legends of

Western Europe. focused on the folklore of Germany, with supporting evidence from the rest of the Germanic language area, the present study is based on a thorough survey of data from the whole Germanic language area,' with supporting evidence from French, Italian, and Celtic sources. Not only has the Whereas

the dissertation

amount of data been substantially increased, but also the classification 1

system has

University of California, Los Angeles, 1955. The results of my preliminary studies appeared in Western Folklore, XIII (1954), 229-235. The relationship between the folklore of the devil as a dog and Goethe's poodle was analyzed in detail in my article published in Fabula, I (1957), 59-75. ' Iceland excepted. I have had access to very little Icelandic folklore outside of J6n Arnason's collection of legends translated by Carl Andersen (2d ed.; Copenhagen, 1877), M. Lehmann-Filhes (Berlin, 1889), and Konrad Maurer (Leipzig, 1860).

The Devil in Dog Form

2 been thoroughly revised.

In

the dissertation,

J. R. W. Sinninghe's index of Dutch

legend-types" was used with some modification; in the present study, the legendtype index is one of my own devising, conceived with an eye to the legendry of the devil in general, but adapted, of course, to the problems of form and content

of legends that contain the devil-as-a-dog motif. Although the classification system used here is very much in the style of the Finnish school of folklore research, the present work is by no means a historicalgeographic study. Occurrences of the motif in historical documents (sources ap pearing before 1800)' are occasionally noted; but I have made no attempt to investigate older literature completely. References here are only the ones encoun tered by chance, especially while studying Goethe's reading, which fortunately included books considered standard sources for the documentation of folklore in the sixteenth and seventeenth centuries, such as Nicolas Remy's Daemonolatria (1595) and Praetorius' Anthropodemus plutonicus (1666-1668). For reasons to be discussed in detail below, even the geographical distribution of the motif cannot be shown with any great validity. Nor has it been feasible to trace out the life history of any one of the two hundred or so legend-types listed. As fascinating as such a study would be, it would have little bearing on the specific motif. The attempt to trace the ultimate origin of the motif of the devil in dog form in the manner of a tale study done according to the Finnish method is entirely futile. As Professor Stith Thompson pointed out at the Folklore Institute of Amer ica, held at Indiana University during the summer of 1954, the Finnish method was devised to examine the development of complex narratives; it cannot be used effectively with a narrative unit of fewer than three variables. The motif of the devil in dog form is not even a narrative unit; it is a substantive motif, an equa tion. The only variable possible is that of definition of the components on either side of the equation. The problem of definition is itself a basic question in this study: "To the popular mind, what is the devil?" "What is a dog" is, fortunately, not so problematical. However, I have excluded all natural dogs and ghosts of natural dogs; the focus is on supernatural creatures that usurp the dog's shape. Since the motif in question is one reduced to the lowest terms, and hence an attempt to ascertain its ultimate origins by anything like scholarly method is impossible, the problem of ultimate origins is, for the most part, ignored in this study. I have also tried to avoid indulging in any free association of my own on the theme of the devil as a dog in oral tradition and demonic dogs of ancient mythological literature. The documented evidence of links between Germanic mythology, for example, and oral tradition5 is far too sparse to assume a direct connection between Garmr or Fenris-Wolf or Odin's wolves (dogs) and the devil as a dog in modern folklore." ' Katalog der niederlandischen Marchen-, Ursprungssagen-, Sagen- und Legendenvarianten, Folklore Fellows Communications, No. 132 (Helsinki, 1943,). ' An arbitrary date marking the beginning of the scholarly collection of folklore as such; I follow Sinninghe in using this date as a criterion to distinguish actual oral tradition and historical docu mentation; see his introduction, p. 6. "See Friedrich Ranke, "Grundfragen der Volkssagenforschung" (1925), in Volkssagenforschung (Breslau, 1935), p. 83. •This view was enunciated by Jacob Grimm in Deutsche Mythologie (1834). See 4th ed.. Vol. II (Berlin, 1876), pp. 680, 832-833; tr. James Steven Stallybrass, Vol. II (London, 1883), pp. 814 n., 976-978.

Problems of Making This

a

Type-Index

3

study then is limited to a thorough examination of the motif of the devil as it occurs in the oral legends of Western Europe.

in dog form

Review

of Legend Collections

If the

present study is to consist of more than a mere listing of various bibliographi cal references, if it is to deal with the problems of evaluation of the data as well,

it must be recognized at the outset that the evaluation can be no more valid than the data considered are complete and accurate. Ideally the researcher would have available complete surveys of folk legends just as they have been transmitted in the oral tradition of all areas of Western Europe over the last century and a half. Such is not the case in reality. Hence, the basic documentation of this study is of necessity defective in certain aspects which must be taken into account. Except for the material very generously supplied by various folklore archives in Europe, the data for this study have been collected in research libraries in the

United States. Fortunately neither war damage nor the dearth of financial sup port has limited these library collections; but interest has. At least, a lack of interest seems to be the most likely reason that only the folk legendry of the British Isles and of Germany is available here in any degree of completeness. Therefore I have not been able to see many books listed in European bibliographies simply because they were not in the United States. It is well-nigh impossible to judge just how much material has been omitted for this reason. And I must freely admit that a good deal of material has probably been omitted because of my own oversight. With the excellent interlibrary loan system in the United States there can be little excuse except human frailty for not seeing a book which is held by some library in this country. Even after making allowance for the inaccessibility of some material, this study is still based on inadequate data because of the inherent weaknesses of the legend collections available. One weakness lies in the human fallibilities of the individual collectors who have assembled the source material. Collectors may have been inac curate in recording the informants' texts. Such a case has been noted by Matthias Zender.7 A certain Pfarrer Prott collected folklore in Luxemburg from about 1890 to 1910. In the 1930's Zender worked with some of the same informants, and from them learned of Prott's methods of collecting. Prott's informants sometimes de liberately lied to him because he made a nuisance of himself by demanding all sorts of details and forcing them to give him information. He interfered with the people's work, and they would tell him something just to get rid of him. Furthermore, Prott's own interests misled him into persistently asking for legends which were not popular in the area, and neglecting some which were typical. In publishing his material, Prott was guilty of combining scattered motifs he had collected into connected narratives that have not existed as such in oral tradition. Nevertheless, the man was probably completely sincere in his desire to record folklore: "Dass Prott wissentlich gelogen hat, wird man trotz allem kaum behaupten konnen. Er war als Original in der ganzen Gegend bekannt, und seine Gewahrsleute freuten sich darauf, ihn beliigen zu konnen. Dann hat ihn sein 7"Pfarrer Prott: Ein Sagensammler des Luxemburger Landes," Zeitschrift des Vereins fiir rheinische und westfalische Volkskunde, XXX (1933), 74-80.

The Devil in Dog Form

4

iibergrosser Sammeleifer und sein Wille, die Sage in einer moglichst uralten Form zu bringen, betrogen" (p. 80). The failings of the collectors thus to a certain extent limit, or even invalidate, the work of the research folklorist. On the other hand, the researcher has advan

control and compensate for the shortcomings of field workers. While the collector can deal only with a limited number of informants in certain areas over a limited period of time, the research folklorist has at his disposal a vast amount of material collected from innumerable informants from various areas over more than a century. Assuming the validity of Hoffmann-Krayer's principle, "das Volk produziert nicht, es reproduziert nur," he is able to establish norms at least for the content of the material he studies. There is, in fact, a tedious consistency in the folk tradition — a consistency that enables the interpreter to tages that serve to

recognize defective sources. Most collectors have been conscientious

with their material according to their out by the fact that over the years the folklore collected from a particular area by many hands tends to remain the same. Furthermore, the painstaking exactitude of skilled collectors in the last fifty years yields texts by which one may measure the validity of the previous century's work. Especially the accuracy of content has been corroborated by recent field workers. Just as important as the shortcomings of individual collectors in determining the accuracy of legend collections have been the various theories on the significance of the legend. The brothers Grimm, who are responsible for establishing folklore as a discipline, were also among the first to deal with legendry (Deutsche Sagen, 1816-1818). In their approach to legends, however, the Grimms were influenced by their previous work on the fairy tales (Kinder- und Hausmdrchen, 1812-1815) and by their concern with Germanic and Indo-European mythology. The Grimms' interest in legends was therefore largely antiquarian, and they paid little heed to the function of legends among living people. Accordingly, the legends in Deutsche Sagen are often derived from literary sources. The Grimms count as folklore any item which is related to oral tradition. Hence, material from late medieval chronicles would itself be considered folklore if it had counterparts in popular tradition. For example, the Grimms' version of the "Schlangenjungfrau" (No. 13) comes from a historical source, Praetorius' Anthropodemus plutonicus (the Grimms cite it by its German title, Eine Neue Weltbeschreybung, Frankfurt, 1437 [sic, 1737?]). This early printed version is crucial in tracing the development of the tale; and it cannot be treated merely as an other oral variant of the nineteenth century. As will be seen below (Lt. 10001008), the oral variants more often differ from the older version than agree with it. Thus, to regard historical parallels as equivalent to oral texts is misleading, both in showing the nature of oral tradition and in showing the importance of his torical versions as links between earlier stages and modern redactions. The Grimms' reliance on historical documents in Deutsche Sagen and their view of the legend as the embodiment of vestigial pagan mythology reflect an attitude toward the legend which is most unfortunate. It implies that legends are ancient narratives about people in a remote past. This remoteness is further pointed up by the style in which the legends are presented. There can be little doubt that lights.

f

This

is borne

Problems of Making

a

Type-Index

5

Wilhelm Grimm doctored oral texts,8 and unfortunately he made legends read much like fairy tales. The Grimms' legends tell about what happened to a man some time, as if the action occurred in the realm of once-upon-a-time. Modern German collectors, on the other hand, find texts where the action happened about twenty years ago to the man who lived on a certain farm down the road. There is little reason to suppose that the style of legend telling has changed so drastically in the intervening century. The Grimms' view on the collecting and interpretation of legends prevailed until about the last quarter of the century, and had considerable influence even beyond the borders of Germany. N orddeutsche Sagen (1848), by Adelbert Kuhn and Wilhelm Schwartz, J. W. Wolf's Niederlandische Sagen (1843), J. M. Thiele's Danmarks Folkesagn (2 vols., 1843), and Wirt Sikes's British Goblins (1880) are examples of this school of legend collecting. The early collectors undoubtedly rendered posterity an inestimable service in recording folk tradition while it was still unscathed by the influence of urbanization and the mass media of communi cation. They were, however, too eager to find hidden mythological significance in

oral tradition. As Friedrich von der Leyen has said of this period of legend re search: "Die Sage soll zugleich Kunderin sein des alten und altesten germanischen Heidentums. Sie wird gepresst und gefoltert und aufs Streckbett gelegt, bis sie daruber etwas sagt.'" As early as 1855, a critic of this method, Freiherr von Leoprechting refused to follow the contemporary trend in his collection of legends from Lechrain: Diese nachhinfolgenden Erzahlungen konnen nur zum allerkleinsten Teile in Wahrheit Sagen genannt werden. Die mehrsten davon sind allzu neu und von den Erziihlern teils selbst erlebt, teils doch mit erschaut, so dass an eine Oberliefening aus alten Zeiten nur in der Anschauungsweise gedacht werden darf Dieser Eingang wie die ganze Darstellung in den folgenden Blattern mag in seiner glaubigen Auffassung nach gar mancher Seite hin anstossen. Des Sammlers Pflicht erfordert jedoch alles so getreu und unverfalscht wiederzugeben, wie es nur immer aus des Volkes Mund zu erholen ist. Eine kritische Beurteilung des Aberglaubens uberhaupt, wie ein tieferes Eingehen in dessen Wert des Gewinnes fur die Mythologie wurden geflissentlich unterlassen. Ein bestandiges Begleiten und Unterbrechen des Textes mit erklarenden Noten stort ohnehin das Verstandnis wie den Genuss des Lesers. Darum werden es die Altmeister der Wissenschaft nur gut heissen, dass weder ein Abklatsch aus Grimm's Meisterwerken gebracht, oder gar auf das ohnedies so streitvolle beziiglich

Gebiet der Theologie

eingegangen wurde.10

The English folklore collectors of the nineteenth century were not quite so intent upon the mythological significance of the oral tradition. Their collections are, however, rarely devoted to legends alone or to legend texts as such. Rather, the legends are tucked away in summary among expository accounts of folk tradi tions in general. William Henderson's Notes on the Folk-Lore of the Northern Counties (1866) is typical of this sort of collection. In France, the same kind of folklore publication appeared, such as Am61ie Bosquet's La Normandie romanesque et merveilleuse 5 Will-Erich

(1845).

Peuckert and Otto Lauffer, Volkskunde: Quellen und Forschungen seit 1930, Wissenschaftliche Forschungsberichte, Vol. XIV (Bern, 1951), p. 180. » "Die Volkssage," in Adolf Spamer, Die deutsche Volkskunde, Vol. I (2d ed.; Leipzig, 1934) p. 204. 10Aus dem Lechrain, Vol. I (reprint of 1855 ed.; Altotting, 1926), pp. 11, 14-15.

_J

6

The Devil in Dog Form

Meanwhile, in Denmark, Svend Grundtvig published his Gamle danske Minder i Folkemunde (3 vols., 1854-1861), which gives texts exemplary for accuracy, as is attested by Hans Ellekilde, the modern editor of Grundtvig's posthumous papers, Svend Grundtvigs Danske Folkesagn 1839-83 (1944-1948). Grundtvig's work was followed by that of Evald Tang Kristensen, probably the outstanding collector of legends anywhere since the beginning of folklore collecting. From about 1870 until his death in 1929, Kristensen indefatigably collected folklore, mainly legends, so that his work comprises some thirty volumes (such as, Danske Sagn, 6 vols., 1892-1901; Danske Sagn. Ny Raekke, 6 vols., 1928-1936; Jyske Folkeminder, 13 vols., 1871-1897). Looking at the vast amount of his work, one wonders whether Kristensen had time for anything but collecting. Certainly he had very little time to change his texts, although he may have abridged them as Ellekilde claims. The Danish legend collectors are extremely conscientious in naming every informant, and often his birthplace and the town and parish of his residence. Ellekilde's edition of the Grundtvig texts appends for each informant and/or the person involved in the legend's action as much biographical information as is available. The Danish legend collections in print are probably the best in Western Europe. They give in accurate texts the full range of Danish legendry with an ample number of variants, and with ample background material. A re searcher could wish for no more than that. ' About 1890, what Friedrich von der Leyen calls the "great collections" ("die grossen Sammlungen") begin to appear in Germany. Such include Otto Schell's Bergische Sagen (1897; 2d ed., 1922), Alfred Meiche's Sagenbuch des Konigreichs Sachsen (1903), and Richard Kiihnau's Sagen aus Schlesien (3 vols., 1910-1913). These collections deal with the legendry of a particular province; different vari ants of each legend are included; all sources, oral or printed from minor col lections and ephemeral publications, are cited; the legends are systematically ar ranged according to locality (Schell) or content (Meiche, Kiihnau). The best representative of this kind of collection is Josef Muller's Sagen aus Uri (3 vols., 1926-1945). Miiller not only gives exact documentation but also virtually all his texts are oral and newly collected. When possible, he gives the informant's name, age, occupation, and date of collecting. Muller's legend collection is monumental from the viewpoint of size and quality; it is the best German one I have used. Outstanding among the "great collections" of other countries is V. E. V. Wessman's Sagner in the series, "Finlands svenska folkdiktning"; especially useful for this study was Mytiska sagner (Helsingfors, 1931). In Norway, Johannes Skar has published the fine collection, Gamalt or Seetesdal (8 vols., 1901-1916); many leg ends are included in verbatim texts. For Sweden, Klas Olofsson's Folkliv och folkminne . . . i Vastergotland (2 vols., 1928-1931) is an excellent source for accu rate folk-legend texts. The Brabantsche Sagenboek (3 vols., 1909-1912), by Alfons de Cock and Is. Teirlinck, is the best regional collection from the Low Countries. For England, France, Italy, Holland, and the United States there are no com parably great regional collections of legends. For these countries one is obliged to search for texts in the journals and in minor collections often intended largely for popular consumption. The journals contain many fine little collections, which

Problems of Making a Type-Index

7

are indispensable when no other sources are available; but an occasional collec tion from this or that town, or on a certain legend-type or motif, however ac curate, is no substitute for a comprehensive survey of the legendry of a whole

Popular collections, on the other hand, are almost worse than nothing. Texts are often emended; and worse still, they are often reprinted in summary from earlier printed collections without adequate documentation. Since the First World War, legend collecting has been less extensive, but more scientific. There has been great accuracy in the recording of texts and more em phasis on vital information about the informants and their community. A very good example of this sort of collection is Gottfried Henssen's Volk erzahlt: Miinsterlandische Sagen, Mdrchen und Schwanke (1935). In this book, Henssen presents a portrait of the community: something of its topography, economics, and social system. He then considers the role of the folk narrative in this environ ment. He tells about each narrator's life history and personality; and he analyzes the relationship of the tellers and their material to the community at large. The texts are given verbatim, and the narrators are identified. An exemplary study of this kind has also been done in the United States: the unpublished dissertation of Herbert Halpert, "Folktales and Legends from the New Jersey Pines: A Col lection and a Study" (Indiana University, 1947). Works like this, which give first hand information on the social environment of folktales, are invaluable to the researcher. Instead of presenting him with bald texts and compelling him to puzzle out what the stories have meant to the people, he is supplied with essential information on the function of the material among the people to whom it belongs. Not nearly enough such information is available. Another feature of recent collecting has been a certain lack of selectivity of the material. The legend is reproduced as the informant tells it; often the original dialect is preserved. Texts are printed without regard to the excellence of their form, or their conformity to oral tradition as it has become known from nineteenthcentury sources. Matthias Zender's Volkssagen der Westeifel (1935) and Wilhelm Bodens' Sage, Mdrchen und Schwank am Niederrhein (1937) are examples of this kind of collection. In the same category, Richard Wossidlo's collection, pub lished posthumously as Mecklenburgische Sagen (2 vols., 1939), deserves particular praise. Lady Gregory's Visions and Beliefs in the West of Ireland (2 vols., 1920) anticipates this school of legend collecting; it is a miscellaneous assortment of stories, personal experiences, and interviews taken down directly from oral sources. Doubtless, the source of the most reliable texts, both for the accuracy of the material and the adequacy of background data, are the folklore archives of Europe. Several of these have supplied material for the present study: the Zentralarchiv der deutschen Volkserzahlung in Marburg, the Danske Folkemindesamling in Copenhagen, the Norsk Folkeminnesamling in Oslo, the Vastsvenska Folkminnesarkivet in Goteborg, the Finnish Folklore Archives in Helsinki, and the Hun garian Ethnographical Museum in Budapest. Printed sources, which perhaps rival the archives for accuracy of textual material, warrant special mention: these are the Swedish series, "Svenska landsmal och svenskt folkliv" (1879 ), and the Norwegian series, "Norsk Folkeminnelags Skrifter" (1923 ). region.

The Devil in Dog Form

8

The

discrepancies in quantity and quality of the sources used for the present study to a large extent invalidate any evaluation of the frequency of the motif of the devil as a dog in various areas. Only Danish and German folk legendry are

The legends of Sweden are adequately represented, but there numerical preponderance of material from the western and southern parts of Sweden because of the generosity of the Vastsvenska Folkminnesarkivet on the one hand, and the inaccessibility of printed sources on the other. The traditional legendry of the Swedes in Finland is reflected accurately here, thanks especially to the excellent work of V. E. V. Wessman. Norwegian legendry is shown here only in a representative sampling because of an apparent absence of intensive collecting comparable to that done in Sweden and Denmark. Similarly, the data on the legends of Holland and Belgium, for the most part, constitute only a sample survey. The representation of legends from the British Isles is not at all satisfactory, mostly because of the lack of interest in the collecting of legend texts. The Irish Folklore Commission has intensive collecting under way, but so far no great quantity is available in print, especially to the non-Gaelic reader. Also inadequate is the survey of legends from France and Italy. Not many French and Italian folklore collections are available in the United States, and those I have found do not reflect any great interest in the collecting of legends. The collection of legendry in France seems somewhat overbalanced geographically in favor of Brittany and Normandy. The legendry of Italy seems particularly poorly col lected; at least, from various general statements on the prevalence of devil motifs, and specifically that of the devil in dog form," I assume that the oral tradition of Italy has a good many more legends and variants than have been recorded in printed collections. Finno-Ugric, Slavic, and North and South American mate rials included here are at best a smattering that came to hand by sheer luck; they are included as a control to show the existence of comparable traditions in places surveyed completely. is a

other than Western Europe. Although numerical frequency of the devil-as-a-dog motif cannot be shown accurately, it can nevertheless be safely asserted that this study does show the legend-types in which the motif most often occurs. Under some legend-types there will be no variants listed for some areas because no variants containing the motif of the devil in dog form were found. This does not necessarily mean, however, that the legend-type itself does not occur in that area. On the contrary, except when specifically stated otherwise, most of the legend-types indexed here are found in most of Western Europe. Thus, tentative conclusions can be drawn about the distribution of the motif relative to certain legend-types. Legend and

The

Folk Belief

task of setting up an index of legend-types has been fraught with difficulties

" G. Cocchiara, II diavolo nella tradizione popolare italiana, Studi di tradizioni popolari, Vol. (Palermo, n.d. [ca. 1945?]), pp. 143-145; Giuseppe Calvia, "Esseri meravigliosi e fantastici nelle sarde e specialmente di Logudoro," Archivio per lo studio delle tradizioni popolart, credenze XXII (1903), 4; Giovanni Crocioni, La gente marchigiana nelle sue tradizioni (Milano, 1951), p. 132; G. Pitre, "II diavolo nelle tradizioni e credenze popolari siciliane," Archivio per lo studio delle tradizioni popolari, I (1882), 494-495; Estella Canziani, Costumes, Traditions, and Songs of Savoy (London, 1911), pp. 117-118.

Ill

Problems of Making a Type-Index

9

because of the range of narrative forms included in the genre legend. As Professor Thompson points out in The Folktale, legends, though all usually regarded as true stories, have no common form: Popular legend in Europe and Asia covers an enormous area not only with regard to the ma terial handled, but also to the form in which it is transmitted and the audience for which it is It is by no means all of one piece. Some of it is essentially mythology, some less pre designed. tentious origin legend, some local history, some an embodiment of supernatural belief; and some such definitive narrative form that it differs little from the complex folktale. Probably from no point of view could a logical justification for bringing all of this material together be made. .. .Whatever may be the heterogeneous origin of the varied literary forms in which they appear or the present-day acceptance of these legends, they do all have in common their connection with the world of fact, at least as conceived in the mind of the teller of the story. As fantastic assumes

it is related as an object of belief and its effect, in contrast with that folktale, is the effect of history, rather than of fiction.1'

as some of this material is,

of

the ordinary

Some legends included here do have a sufficiently clear-cut plot that variants are readily identifiable as related to one another; they fall into place as neatly as the tale-types in the Aarne-Thompson, Types of the Folk-Tale (Folklore Fellows

Communications, No. 74, Helsinki, 1928). About one-third of the legend-types of this index are tales of this kind. The majority of the narratives here would seem to defy classification. They are brief, highly individualized in detail, and realistic. There is every indication that these stories are not traditional narratives in the same sense that fairy tales or more complex legends are. Rather, as Leoprechting has suggested, they appear to be incidents which the narrators themselves have experienced or witnessed, so that the traditional element is limited to the basic folk belief (or "AnschauungsLeoprechting has anticipated weise") involved. With this astute observation, the legend scholars of this century who have devoted considerable attention to the relationship of experience and folk belief to the legend. Friedrich Ranke" was one of the first to emphasize the interplay of experience and traditional belief in his comments on the legend of the person carried off by the Wild Hunt (E 501.18.4)." He interprets accounts of this experience as descriptions of the wanderings of a victim of psychomotor epilepsy while semi conscious, a description however cast into terms of folk belief. ". . . die Erzahlung davon wird zur Sage, weil schon der Erlebende selbst sich sein Erlebnis mit Hilfe von Aberglaubensvorstellungen zurecht legt: er glaubt selber vom wilden Heer entfiihrt zu sein; und weil diese Erzahlung zur Bekraftigung bestimmter Aberglaubenssatze ernsthaft glaubig weiter uberliefert wird" (p. 33). An early article by Waldemar Liungman analyzes in considerable detail the influence of faulty sensory perception and folk belief on the legend." He shows how certain traditions may be traceable to pathological states of mind. For exam ple, legends about a person who is spirited off to fairyland ("bergtagen" or "(2d printing; New York, 1951), p. 271. u"Sage und Erlebnis" (1912), in Volkssagenforschung, pp. 27-37. " Motif numbers in this study are taken from Stith Thompson,

I-V

Motif -Index of Folk-Literature,

(new and rev. ed.; Indiana University Press, 1955-1957). u "Sinnesvillor och sagenbildning samt danncd sammanhangende minnen och folktankar, XIV (1927), 169-201.

trosforestallningar

"

Folk-

The Devil in Dog Form

10

"bergentriickt") and loses awareness of time (F 377. Supernatural lapse of time in fairyland) are possibly descriptions of amnesia. Or the legends about changelings (F 321.1) may reflect the acute anxiety of the mother with childbed fever. Such hallucinations do not necessarily account for the origin of the basic belief itself, but they do account for the origin of legends in recent times. The distinction between the age of the folk belief and that of the legend is an important one for the present study. Except in rare cases, where there is actual historical documen tation to the contrary, the legends themselves are not old. What Ranke says of the legend of the flight with the Wild Hunt can be applied here: "Die Sagen von der Luftfahrt mit dem wilden Heer sind, wenigstens in den drei Beispielen, die wir besprachen, uberhaupt nicht alt, sondern sie sind zu der Zeit und in der Gegend selber entstanden, in der sie erzahlt und aufgezeichnet wurden. . . . Alt ist an ihnen nur die Aberglaubensvorstellung, durch die der Erlebende selber sein Erlebnis apperzipierte: die Vorstellung vom wilden Heer als etwas Brausendem" (pp. 33-34). C. W. von Sydow subsequently attempted to take into account the influence of experience and traditional belief in a new system of classification of legends.

He suggested classifying them according to their origin and circumstances of existence ("sagernas uppkomst och livsbetingelser").1" Accordingly, he proposed the term memorat to be applied to stories based on personal experiences. In actual practice, Sydow realized, a memorat could not always be distinguished from a traditional legend: "Viele Memorate konnen dazu ubergehen, Tradition zu werden, indem andere Personen sie interessant genug finden fur eine Weitergabe. Dabei unterliegen sie in der Regel starken stilistischen Veranderungen. . . . Auf diese Weise geht das einstige Memorat iiber in eine Erinnerungssage (minnesageri), aber die Grenze ist oft ausserst schwer zu ziehen."" Furthermore, Sydow suggested for other legends the terms fabulat and belief-fabulat (Glaubensfabulat): Was man jedoch gewohnlich unter dem Worte Sage versteht, sind kurze, einepisodische Erzahallerdings Erlebnisse und Beobachtungen stehen; doch sind sie lungen, in deren Hintergrund nicht unmittelbar aus diesen hervorgegangen, sondern aus einer derartigen Elementen entsprungenen Vorstellung, die sich in ihnen sozusagen kristallisierte. . . . Ich schlage die Benennung Fabulat vor. . . . •

•

•

die an den Volksglauben ankniipfen und ihn in verschiedenen Stiicken Wesen, geheimer Krafte usw. . . . werden in veranschaulichen, z. B. hinsichtlich iibernatiirlicher der Hauptsache dann erzahlt, wenn der Glaube, iiber den sie Licht verbreiten wollen, gestarkt werden muss, und wenn man vor den Gefahren warnen will, die drohen, wenn man z. B. gewisse Glaubensfabulate,

Tabus iibertritt.

[Pp. 261-262.]

Sydow goes on to discuss various kinds of legends which are not so closely related to seriously regarded folk beliefs. Such legends include anecdotes about real per sons which are often jokes and not based on fact, and aetiological legends which are often based on deliberate

fictions. Sydow has contributed valuable insights to the study of the legend by insisting on the distinction between actual folk beliefs and superstitious fictions. M"Om folkets sagner," Nordisk kultur, IX (1931), 98. 17 "Kategorien der Prosa-Volksdichtung," in Volkskundliche

Gaben. John Meier zum siebzigsten Geburtstag dargebracht (Berlin and Leipzig, 1934), p. 261. The essay is reprinted in C. W. von Sydow, Selected Papers on Folklore (Copenhagen, 1948), pp. 60-88.

Problems of Making

a

Type-Index

1 1

In the division of legends directly related to folk beliefs, Sydow's categories, memorat, fabulat, and belief-fabulat, suggest that these terms are to be applied to different narrative materials. The findings of the present survey indicate, how ever, that the material of legends is very fluid and may shift in form from one category to another. The fabulat or ordinary legend may appear at times as a memorat; and the experience version often seems to have the function of asserting the truth of a story. What Sydow calls the belief-fabulat, I prefer to call a corrob orative legend; this term again describes not a distinct formal category, but the function of the narrative. For legends told as experiences, as indicated, may be corroborative in function; and, on the other hand, ordinary legends may have a didactic or corroborative purpose. While Sydow's classifications may thus not represent distinct categories of legendary material, they are valuable in pointing up the interrelationship of folk belief and experience in the origin and transmission of the legend. Nowhere is the symbiotic relationship between folk belief and legend seen more clearly than in the memorat. Collectors of recent years have found that the memorat accounts for a good many of the legends currently in circulation. One collector states: "Die Mehrzahl meiner Sagen sind Erlebnissagen. Sie lassen sich uberall finden und bei neuen Besuchen immer weiter vermehren."" Henssen's observa tions on the legend narrator confirm and, to some extent, explain the frequency of

memorats:

Der Sagenerzahler ist meist ein Mensch von emsthafter Gemiitsart. Er ist uberzeugt von der Wahrheit der Geschichten, die er vortragt Besonders ausgepragt ist sein Glaubensleben. Die besten meiner Sagenerzahler waren ausgesprochen fromme Leute; neben der Hochachtung vor den alten Cberlieferungen hatten sie ein besonders inniges Verhaltnis zu den Lehren ihrer Kirche, ganz gleich, welcher christlichen Richtung sie angehorten. Fur den guten Sagenerzahler ist bezeichnend, dass er gern Geschichten bringt, denen eigene Erlebnisse zugrunde liegen. Weil der Volksglaube bei ihm noch in voller Kraft steht, kann er naturlich leicht unter giinstigen Voraussetzungen zu einem iibersinnlichen Erlebnis kommen. Und handelt es sich nicht um Dinge, die er selbst erfahren hat, so sind es doch die Erlebnisse der nachsten Angehorigen und Bekannten, der Eltem und Freunde.19

The

of memorats has been specially noted in the present survey to emphasize the intensity of belief accorded the legends of the devil in dog form. It can hardly be overemphasized that the motif constitutes a seriously regarded belief. This fact is best illustrated by accounts that show how people have been predisposed to apperceive an actual phenomenon, either a real dog or some object suggesting a dog's shape, in terms of the traditional belief of the devil's appear ance in dog form. For example, Dr. Ernst Buss, a minister, reported the following incident involving his own dog: "Aber auch den Hund sah ich als verkappten Unglucksbringer gefurchtet. An der Lenk hatte einmal eine arme Frau, die aus irgend einem Grund im Gemeindearrest eingesperrt war, meinen Besuch gewunscht. Wie mir nun die Tiire geoffnet wurde, lief neben mir zugleich mein schwarzes Hiindchen hinein. Da stiess die Frau einen lauten Schrei aus, fliichtete 18

occurrence

Friedrich-Wilhelm Schmidt, "Die Volkssage

als Kunstwerk: Eine Untersuchung fiber Formder Volkssage," Niederdeutsche Zeitschrift fur Volkskunde, VII (1929), 138. " "Volkstumliche Erzahlerkunst," Zeitschrift des Vereins fur rheinische und westfalische Volkskunde, XXXII (1935), 8. gesetze

The Devil in Dog Form

12

sich mit raschem Sprung auf den Ofen und rief entsetzt: der Teufel, der Teufel! und ich hatte die grosste Miihe, sie zu beschwichtigen.'" A guilty conscience may intensify a person's tendency to see the devil in a real dog. The Norwegian col

Torkell Mankind,

reports the case of two men who, as a punishment for had to go into the church at night and walk around the altar. Somehow a large dog had got into the church, and when it suddenly appeared, one man was so terrified that he fell over it crying, "Now he has caught me."" lector,

some misdeed,

Heinz Biigener, who insists that the tradition is the survival of the pagan god gestaltung des hier verehrten Kriegsgottes legends themselves may arise from chance Even

diabolical black dog of modern folk of war Tiu ("die damonische Fort-

Tie

oder

Tiu"),''

encounters

recognizes

that the

with escaped watchdogs:

Die Sagen vom schwarzen Hund und ahnliche tragen zumeist nicht mythischen Charakter. Die diinne Besiedelung des westlichen Miinsterlandes und das zum Griibeln geneigte Wesen seiner Bewohner . . . hat zweifellos der Sagenbildung in vielen Fallen Vorschub geleistet. Hiermit im Zusammenhange steht der Umstand, dass insbesondere einsame Brucken, dustere Stiegen oder unheimliche Hohlwege und finstere Nadelwalder, die an sich schon bei vorgeschrittener Dunkelheit die Phantasie schweigsamer Fussganger oder Fuhrleute lebhaft beschaftigen, die Ortlichkeit fur die unerquickliche Handlung hergeben. Hinzu kommt, dass hin und wieder ein gefesselter Hofhund sich losriss und, die Kette hinter sich herschleifend, dem nachtlichen Wanderer Furcht und Grauen einnosste. Bald ging die Geschichte von Mund zu Mund, ein anderer wollte sie aus eigener Erfahrung bestatigen konnen, und die Sage hatte sich eine dauemde Existenz gegriindet. [P. 11.]

The belief in the diabolical black dog has been strong enough to induce people to see it not only in natural dogs, but also in inanimate objects, as has been recorded by Karl Wehrhan: Wie Sagen noch jetzt entstehen konnen, davon ein Beispiel aus meiner Erfahrung, von meinem Vater erzahlt. Dieser fuhr in den 50er Jahren des 19. Jahrhunderts abends von Dielefeld durch den Teutoburger Wald nach Heiden-Oldendorf bei Detmold. Jenseits des Waldes, zwischen ftrlinghausen und Pivitsheide, war ein tiefer Hohlweg, dessen hohe Boschungen mit alten Hecken bestanden waren. Inzwischen war es stichdunkel geworden, und in dem Hohlwege angekommen, wollte das Pferd plotzlich nicht mehr writer, baumte sich, schnaubte und gab alle Zeichen einer grossen Angst zu erkennen. Aufmerksam geworden, gewahrte mein Vater auf dem hohen Uferrande grossen Auge auf der Slim wollte trotz starken Zugelns und trotz des Gebrauchs der Peitsche nicht vorbei. Was machen? Er stieg vom Wagen, nahm sich ein Herz und ging in weitem Bogen dem Untier langsam naher. Was war es? Ein alter krummer Weidenstumpf, in dessen dickem Kopfe sich ein grosses Loch befand, durch das die infolge Verwesung fluorszierende

des Hohlweges einen ungeheuren des dicken Kopfes.

Ihn gruselte

Hund mit einem einzigen, aber riesig

selber,

das Pferd

Moderschicht des Bauminnerns hindurch leuchtete. Das Gespenst war erkannt; aber nur mit Miihe konnte der Gaul, dem mein Vater das eine Auge zuhielt, an ihm vorbei gebracht werden. In dem nachsten Dorfe, wo er in einem Wirtshaus einkehrte, wurde er aber schon mit Fragen bestiirmt, ob er denn richtig an dem grossen Hunde vorbeigekommen sei, der in letzter Zeit sich dort habe blicken lassen. Im ganzen Dorfe war die Sage von dem schwarzen Hund schon bekannt, nach den Angaben einiger Leute von Mund zu Mund weiter erzahlt. Nun ist aber dabei zu bedenken, dass eigentlich nur die Lokalisierung der Sage das Neue an der Sache war, der Sageninhalt, der schwarze Hund, die feurigen Augen und dergleichen schon M "Personliche Erlebnisse auf dem Gebiet des Aberglaubens," Schweizerisches Archiv fur Volkskunde, XX (1916), 59. "Folkeminne fraa Rogaland, II, Norsk Folkeminnelags Skrifter, No. 26 (Oslo, 1931), p. 104. a Miimterlandische Grenzland-Sagen (Vreden, 1927), pp. 55-56.

Problems of Making a Type-Index

13

Gemeingut des Volkes waren, in der Gegend vielleicht nur einer gewissen Anzahl von Leuten von andersher bekannt, aber hier durch ein natiirliches Vorkommnis belebt und ubertragen."

The

fact that the motif of the devil in dog form commands actual belief among the people leads to the corollary that the devil does not assume dog form in the

fictional tales of the devil outwitted (der geprellte Teufel), Mt. 1170-1199, "A Man Sells his Soul to the Devil," classified under "Tales of the Stupid Ogre" in the Aarne-Thompson Index. Possibly there is in existence some variant of one of these tales in which the devil does appear as a dog. Indeed, he does so appear in some of the fairy tales (see chap, v, below). But the overwhelming mass of narra tives containing the motif in question shows the devil not to be stupid and gullible, but on the contrary threatening and malevolent. For these are two entirely sepa rate traditions about the devil in the folk narratives of the countries surveyed here. I question Thompson's statement in the headnote to the section on the devil in the new Motif-Index: "G 303. Devil. . . . Not clearly differentiated, especially in German tradition, from the stupid ogre." On the contrary, as Henssen has ob served: "In der Sage spielt der Teufel zwei Rollen recht verschiedener Art: er tritt dort als Seelenfanger auf und als 'dummer Teufel.' "" J. Kaldn makes a similar observation about the devil in Swedish legendry: "But there are two types of devil legends. In one Satan appears as the guardian of morality and good behavior, and when a person wanders all too far on the paths of sin and beyond the limit of God's patience, then the devil takes him — often quite literally with both body and soul — so that in the abode of horror below he gets the reward his deeds deserve. This is the devil legend with religious and Christian emphasis. In the other type of legend by contrast the Prince of Darkness cuts a rather sorrier figure. Here he is the wretch and the dupe who is the underdog and in the end is always tricked."'3 Although legends of the devil outwitted may be (or may have been) regarded as factual, they certainly do not inspire the same kind of belief that the devil as an adversary of man and God imbues. As Kaldn suggests, the threatening devil remains within the frame of reference of Christian ideology. Martha Bringemeier goes so far as to insist, "Alle damonischen Sagen gehoren in das Gebiet des Religiosen; der Glaube, mit dem sie geglaubt werden, ist ein religioser Glaube, sie gehoren samt und sonders in die Volksfrommigkeit. . . ."M The alignment of the devil-as-a-dog motif in the Christian tradition of the devil as the personification of evil in contrast to the tradition of the stupid ogre is its only distinguishing characteristic. Within the general tradition of evil spirits a Die Sage: Handbiicher zur Volkskunde, I (Leipzig, 1908), pp. 27-28. A strikingly similar case is reported in J. R. W. Sinninghe, Geldersch Sagenboek (Zutphen, 1943), pp. 39-40. Other examples of objects mistaken for diabolical dogs may be found in J. Biirli, "Volkstiimliches aus dem Kanton Luzem," Schweizerisches Archiv fiir Volkskunde, II (1898), 227 (a puddle of water); and in a text from the Rhineland deposited in the Zentralarchiv der deutschen Volkserzahlung, No. 4199 (an overturned stump with gnarled roots). " Neue Sagen aus Berg und Mark (Elberfeld, 1927), p. 18. Henssen makes the same distinction in folk erz&hlt: Miinsterlandische Sagen, Marchen una Schwanke (Miinster, 1935); see the Intro duction, p. 26. B "Folksagner fran norra Halland," in Folksagen och folkdiktning i vastra Sverige, Goteborgs XVI (Goteborg, 1923), pp. 86-87. Throughout this study, I have taken Jubileumspublikationer, the liberty of translating or summarizing in English all quotations except those in German and French. ■ Volkswelt in Westfalen (Miinster, 1948), p. 16.

The Devil in Dog Form

14

the devil in dog form has no special place which can be determined by the method Peuckert suggests: "Beim Lesen von Sagen oder andern Aufzeichnungen, die von

ubernatiirlichen Wesen handeln, bemerken wir gewisse Ziige, die immer wiederkehren; ich nenne sie im Gegensatz zu den wesenspezifischen allgemeingiiltige Ziige. Es ist ganz klar, dass wenn man diese Ziige anwendet, um eines Naturwesens urspriinglichen Charakter zu bestimmen, es irrtumliche Resultate geben muss. Wenn man all die Ziige, die man als allgemeingiiltig empfindet, bei der Untersuchung eliminiert, so erhalt das betreffende Wesen deutlicheres Aussehen und man kann es leichter an seinen natiirlichen Platz unter den anderen stellen."" Certainly the devil is not unique in his ability to assume dog form. On the con trary, the disguise of dog form is attributed to various other supernatural creatures as well, such as ghosts, spirits, and witches. This division of supernatural evil creatures into various categories, however, is to a certain extent only a matter of assigning different names; for they are all ultimately "of the devil." As Bringemeier has observed on the basis of her collecting legends of the black dog in Westphalia, ". . . jedes Gespenst wird fiir eine Erscheinung aus der christlichen Teufelswelt gehalten" (p. 15). Or as one narrator informed her in answering her question as to what the black dog really was: "Et kiimp von uese Hargott oder et kiimp von 'n Diibel, wo sall et dann suss hiarkuomen? Anners is der doch niks" [Es kommt von unserem Herrgott oder es kommt von dem Teufel, wo soll es sonst herkommen? Es gibt doch nichts Anderes] (p. 14). Not only does the devil share with other evil spirits the ability to shift into the shape of a dog, but also in this form and otherwise he shares a great many attributes (fiery eyes, ability to vanish instantly, fear of the cross and Christian hymns and prayers, and the like) which Peuckert has called "allgemeingiiltig." Within the general category of evil spirits, there is then no unique characteristic of the devil in dog form. And there is also no legend-type uniquely associated with the devil as a dog; on the contrary, every legend-type concerning the devil in dog form has variants in which the devil or some other evil spirit appears in other

forms.

The Apparatus of Classification Because the motif of the devil in dog form is a part of the general Christian tradi tion of evil spirits, and not a strictly local demon, it is possible to compare the legends about the devil as a dog on an international basis. The criterion for each legend-type is the common devil belief upon which all the variants are predicated. As has been mentioned, where this basic folk belief has given rise to a narrative motif of some complexity, a legend-type can focus on the plot. With the simpler and more numerous legends surveyed, the legend-type is based upon some folk belief about the devil. This approach to the classification of legends is a departure from the usual method of handling these narratives. In many legend collections and catalogues, for example, Sinninghe's and Wessman's, legend-types are indexed primarily ac cording to the central figure in the action. This method would be adequate if the » Volkskunde, p. 220.

Problems of Making a Type-Index

15

action of the legend were typical of that character and no other. But such a fine distinction does not always exist among legends of the devil, ghosts, and witches. For example, the action of jumping onto a man's back and weighing him down (F 472. Huckauf. A goblin which jumps on one's back. E 262. Ghost rides on man's back) appears in Sinninghe's catalogue under three different legend-types, because such behavior is variously attributed to malevolent spirits (252), werewolves (801), and the devil (934). In the present study, the "Huckauf" motif serves as the basis of one legend-type (72) under which all variants, no matter how the offending spirit may be designated, are included. It is not accurate, however, to ignore entirely the different categories of evil spirits; for indeed certain behavior is often associated with certain figures in oral tradition. This fact is reflected in the grouping of legend-types. The first group of legend-types, and the largest, deals with mysterious, usually undifferentiated evil spirits which, especially at night, haunt various places and sometimes interfere with people. For these supernatural beings I have used the term spooks, because this word reflects the fundamental eeriness felt by the people who tell these stories. Various spirits are accused, as it were, of haunting and of malevolence — the devil, witches, werewolves; but much ghosts (the spirits of the dead, Wiederganger), of the time the evil spirit is not specifically defined. In any event, the behavior of the spook and the reaction of the person encountering it are essentially similar; hence, all these stories are classified under spooks, legend-types 1-99. The next group of legend-types, 100-199, deals with the devil and evil-doers. The import of these stories is that wrong-doing invites the devil's intervention; sometimes he forestalls sin, sometimes he punishes it. These legends are most often associated with the devil himself, and occasionally with other evil spirits. The pact with the devil is the subject of the third group of legend-types (200299). The devil-as-a-dog motif appears in three aspects of the devil pact: the dog answers the summons of the inadvertent as well as the voluntary allies of the devil; the dog serves as a companion to the devil's allies (the familiar spirit); and the dog lends its shape to the devil's allies when they appear in animal form. The term devil's ally is here not differentiated further into magicians, witches, free masons, or werewolves, because all these may appear in the same legend-type, as will be noted below. Many of these stories dealing with the pact have clear-cut plots; most of them have been widely disseminated. Legends concerning the devil and death show the devil in his most familiar role, as the master of the wicked at their demise and in the hereafter. The organic relationship between the devil and ghosts has long since been clarified by Strackerjan: "Das Volk kennt einen einzigen Teufel, es kennt aber auch mehrere Teufel, deren Zahl unbeschrankt ist und sich fortwahrend vergrossern kann. Denn alle nach dem Tode wiedergehenden Menschen, welche verdammt sind, werden zu und endlich selbst zu Teufeln. . . . Die Teufel sind, wie bereits Teufelsgenossen bemerkt, wesentlich aus den Wiedergangern hervorgegangen und aufs nachste mit ihnen verwandt, so nahe, dass beide nicht immer von einander unterschieden werden konnen Haufiger nehmen die Teufel Thiergestalten an . . . vor allen anderen Gestalten lieben sie die des Hundes."™ In a sense, the stories of ghosts

* Aberglaube

und Sagen aus dem Herzogthum

Oldenburg, Vol.

I

(Oldenburg,

1867), pp. 241, 250.

The Devil in Dog Form

16

in dog form are explanations of spooks (cf. Sinninghe 362: "Toter kehrt als Tier wieder. Erklarung der Erscheinung des Spuktieres"). The legends indexed in this group (300-399), however, concentrate on the wickedness of the person while in his condemnation to haunting in dog form. Thus, a cycle is completed from weird, threatening spooks through the devil as the companion and master of evil men to the devil as embodied in the ghosts of this life which occasioned

full

the wicked which haunt and plague the living. The devil in oral tradition is indeed like Satan in Christian myth: the Prince of Darkness, the Spirit of Evil, the Sovereign

of Hell.

A fifth group of

legends appears here under types 1000-1199; these are stories of enchanted ladies to be released for the reward of treasure and of treasure-seekers. Most of these tales occur in German legendry. The motif of the devil as a dog appears mostly as the guardian of the hoard. He prevents men from attaining the goal of their cupidity, for "the love of money is the root of all evil." The treasure legends thus in effect represent a specific aspect of the devil's relation ship to evil-doers, and add but little to the general pattern of devil legends. In the following chapters, legends of the malevolent devil will be discussed in detail. Although this analysis is based specifically on material containing the devilas-a-dog motif, the findings can, to the best of my knowledge, be generalized to apply to other variants of each legend-type. To support this hypothesis, references to general bibliography for each legend-type are given at the end of the type summary. These general sources include: The Motif-Index of Folk-Literature (references identified by motif number); the Handworterbuch des deutschen Aberglaubens* (abbreviated HDA, followed by volume number in Roman numerals and column in Arabics); Sinninghe's Katalog der niederlandischen . . . Sagenvarianten (abbreviated Sinn, followed by type number); and V. E. V. Wessman's Mytiska sagner (abbreviated Wessman, followed by type number). A type-index of the legends of the malevolent devil based on all available texts would undoubt edly at least double the types set up here. But I am convinced that such an index would have to include these legend-types, and probably in much the same order. For this reason, gaps (though perhaps not enough) have been left between num bers for additional legend-types.

The actual bibliographical references to variants including the devil-in-dogform motif appear after the legend-type summary. Variants from the documents of older literature are cited separately in chronological order. Oral variants are arranged according to national-linguistic area indicated by the standard abbrevi ations established by Antti Aarne for comparative fairy-tale studies.30 This scheme is followed largely as a matter of convenience, although the divisions do not reflect actual geographic contiguity. Thus, texts from both Schleswig-Holstein and the Tyrol are listed under German (GG), because both areas have German-speaking inhabitants; actually, however, the folk traditions of the people of SchleswigHolstein bear far more resemblance to those of their Danish neighbors than to '9 Ed. Hanns Biichtold-Staubli 1942). 30

and Eduard Hoffmann-Krayer

Leitfaden der vergleichenden (Hamina, 1913), p. 66.

Marchenforschung,

Folklore

(10 vols.;

Leipzig and Berlin, 1927-

Fellows Communications,

No. I3

Problems of Making a Type-Index

17

those of the far-off Tyroleans. Furthermore, to a large extent, in this study the division "Celtic" is meaningless. The legends of Brittany are far more similar to those of the French, for example, than to legends of the "Celts" in the British Isles. The bibliographical entries are abbreviated as much as has been possible within the limits of clarity; each reference is given completely, however, as to volume number, page, and legend number, if any. In citing archival material I have used the labeling system of the particular archive concerned. All these abbrevia tions are listed in the bibliography at the end of this book. That the same text has been used by two or more authors is shown by an equal sign (=). Memorats are here listed separately from ordinary legend texts. In determining which texts are memorats I have followed Gunnar Granberg's extension of Sydow's definition: ". . . . solche Erzahlungen, die sich auf eigene Erlebnisse griinden oder auf solche, welche andere, dem Erzahler bekannte Personen, berichtet haben.""1 Although many legends are so highly individualized that they look to be based on actual personal experiences, only those narratives where the informant explic itly states the story to be one of his own experience or that of a friend are here labeled as memorat. Many collectors, especially in the nineteenth century, un doubtedly have shifted stories originally told as memorats into the form of an ordinary legend. No attempt has been made here to compensate for this probable inaccuracy, since it would be a matter of sheer guesswork. The resulting distortion, however, is probably only numerical, because of the fluidity of legend material from one form to another, as has been pointed out. In this way I hope to have observed Granberg's warning against trying to distinguish memorats in material not collected with the scientific accuracy of the modern scholars in the field (p. 127). Mere reports of legends are also listed separately. In some instances, only vague information was supplied the collector; in others, probably the collector has sum marized a text. In any event, I do not consider as a legend text an item where no actual narrative exists. For example, some collectors state only that the ghost of a suicide appears in the form of a black dog near a certain farm at midnight. Such reports are listed as "Fragment." They are valuable in showing the presence of a tradition, and sometimes its relative lack of vitality. A legend-type may thus be shown in three forms: the ordinary legend as "Lt. 12," the experience version as "12 Memorat," and the report as "12 Fragment." Some twenty-five motifs occur repeatedly throughout the legendry of evil spirits; they are what Peuckert has called "allgemeingultige Ziige." To point up the consistent similarity among various evil spirits in dog form, these recurrent motifs are noted after the bibliographical entry for each item as a lower-case letter. For example, legends concentrating on the "Huckauf" motif are listed under legendtype 72; but that motif may also occur incidentally in other legends, in which case it is indicated by the symbol "m." A complete key for these motif symbols is supplied at the end of this chapter. With this key are listed parallel motifs from the Motif-Index and the Handworterbuch des deutschen Aberglaubens. Similarly, to emphasize that the devil himself figures prominently throughout the legends of ™ "Memorat und Sage. Einige methodische Akademiens Arsbok (1935), p. 131.

Gesichtspunkte,"

Saga

och Sed,

Gustav Adotfs

The Devil in Dog Form

18

evil spirits, I have marked texts where the devil is specified by preceding the bibliographical entry with an exclamation point (I). Because an index can at best represent only the bare skeleton of a tale, I have quoted in the general discussion numerous illustrative texts to show in detail both the form and content of folk legends. My comments on the whole are based directly on the primary data with very little dependence on secondary sources. It has not been possible to consider more than a small part of the vast scholarly literature bearing on the many legend-types listed. Intensive study of each type and motif related to the devil in dog form lies beyond the scope of the present survey. The very fact that many fruitful lines of inquiry suggest themselves is in itself indica tive of the richness and range of the folk traditions of which the motif of the devil in dog form is an integral part. RECURRENT

MOTIFS

a.

Evil spirit

b.

Evil spirit appears when called upon. C 12. Devil invoked: appears unexpectedly. C 432. Tabu: uttering name of supernatural creature. E 384.2. Ghost raised inadvertently by whistling. G 303.6.1.2. Devil comes when called upon. G

appears at the witching-hour (usually around midnight, either 11-12 or 12-1). E 587.3. Ghosts walk from curfew to cock-crow. E 587.5. Ghosts walk at midnight. G 303.6.1.1. Devil appears at midnight. G 303.17.1.1. Devil dis appears when cock crows. HDA III 555 The witching-hour may be 12-1, 1 1-12, or from sundown to sunrise. HDA VIII 346 Spooks are usually seen at night. See Lt. 100.

303.16.18.1. Christians are prohibited from whistling in dark lest the devil 476 Evil spirit should not be called by name lest it be con appear. HDA

III

jured forth.

See

Lt.

200-215.

c.

Evil spirit's appearance accompanied by wind and storm. F 41 1.1. Demon travels in whirlwind. G 303.3.4.4.1. Devil as whirlwind. G 303.6.3.1. Devil is followed by a thunderstorm. G 303.6.3.2. Devil comes in the whirlwind. G 303.17.2.7. Devil disappears amid terrible rattle. HDA III 483 Evil spirits congregate in whirlwinds.

d.

Evil spirit

grows larger and larger. D 631.4.3. Demons change size at will. G 303.3.5.1. Devil becomes larger and larger. HDA 489 Spirits may attain 491 Ghosts in animal form swell in size. HDA gigantic proportions. HDA

III

e.

III

1174 Spooks may grow larger and larger

III

or smaller and smaller.

Evil spirit

has fiery body or fiery eyes. E 421.3. Luminous ghosts. F 401.2. Lu minous spirits. G 303.3.4.2.1. Devil as a ball of fire. G 303.4.1.2.2. Devil with glowing eyes. HDA II 1443-1444 Devil as an animal appears in fiery form or with fiery eyes and tongue.

f. Evil spirit visible to only one person. E 421.1.1. Ghost visible to one person alone. F 412.1.1. Spirits visible to only one person.

Problems of Making a Type-Index g.

19

Evil spirit

cannot pass crossroads. D 1786. Magic power at cross-roads. E 434.4. Ghosts cannot pass cross-roads. G 273.5. Witches powerless at cross-roads.

h. Evil spirit cannot cross running water. E 434.3. Ghosts cannot cross rapid stream. G 273.4. Witch powerless to cross stream. G 303.16.19.13. Devil cannot follow man over running water. HDA III 477 No spirit can cross flowing water. i. Evil spirit circles person. D 1791. Magic power by circumambulation. HDA VIII 1337 By running around a person or thing spirits indicate that they possess or intend to attack it. G 303.4.8.1. Devil has sulphurous odor. G 303.6.3.4. Devil appears in an intense light and with strong odor of sulphur. G 303.17.2.8. Devil disappears amid terrible stench. HDA III 484 Spirits leave with bad

j. Evil spirit

has bad odor.

odor.

k. Evil spirit changes shape. D into one form after another. 1.

610. See

Repeated

Lt.

transformation. Transformation

80, 85.

Evil spirit has no substance. HDA III 489 Spirits The reader should not mistake the letter "1" for

have neither body nor bones. the number "1."

m. Evil spirit rides person's back. E 262. Ghost rides on man's back. F 420.5.2.10. Water spirit sits on back of person as heavy burden. F 472. Huckauf. A goblin which jumps on one's back. G 421.2. Witch rides on person. HDA I 676-677 Riding on person's back often attributed to spook animals. HDA III 478-^79 Spirits jump on people's backs especially in the vicinity of crosses and shrines. See Lt. 72. n. Evil spirit driven off by prayer and/or mention of the name of God. D 1766.1. Magic results produced by prayer. D 1766.1.1. Evil spirits conjured away in name of deity. D 1766.9. Magic results from singing hymn. E 443.2. Ghost laid by prayer. E 443.5. Ghost laid by adjuring it to leave "in the name of God." F 420.5.3.4. Water-spirit flees if holy name, ceremony, or blessed object is used. G 271.3. Name of deity breaks witch's spell. G 303.16.2. Devil's power over one avoided by prayer. G 303.16.2.3. Devil's power avoided by blessing. G 303.16.2.4. Devils driven away by hymn (psalm). G 303.16.8. Devil leaves at mention of God's name. HDA III 348, 351-353 Prayer drives off evil spirits and demons. HDA III 500 Calling on the Holy Trinity restrains evil spirits. HDA III 992 Magic power of God's name. HDA III 993 Witches' gathering dispersed when girl mentions Jesus' name. HDA VIII 1514 Lord's Prayer especially effective against evil spirits. o.

Evil spirit driven D

1719.6.

cross.

E

raising

off by (sign of) cross. D 788. Disenchantment by sign of cross. cross. D 1766.6. Magic results from sign of

Magic power of holy

434.8. a cross.

Ghost cannot pass cross or prayerbook. E 443.4. Ghosts laid by G 273.1. Witch powerless when one makes sign of cross. G

303.16.3.1. Devils driven away by cross. G 303.16.3.4. Devil made to disappear 501 The sign of the cross is feared by by making sign of the cross. HDA

III

The Devil in Dog Form

20 spirits.

HDA

HDA III 535 A

III

514 Exorcist makes sign of cross three times to banish spirits. light appears will cause

cross erected at place where ghostly

it to vanish. p. Steel protects against evil spirits. D 1383.5. Metal as defense against spirits. E 434.5. Steel as protection against revenants. E 434.7. Knives as protection against revenants. G 272.1. Steel powerful against witches. HDA Spirits driven away by metal objects.

q.

r.

s.

III

501, 511

Evil spirit driven

off by clergyman (magician). G 303.16.11.2. Devil prevented from revenge by pious priest. G 303.16.14.1. Priest chases devil away. HDA III 512 Spirits can be banished by certain persons: clergy, person born on See Lt. 375-385. Sunday (Sonntagskind).

Evil spirit driven off by sacred or magic object. D 1396. Magic object breaks spells. F 405.6. Grain scattered as a means of dispersing spirits. G 271.2. Witch exorcised by use of religious ceremony, object, or charm. HDA III 713 Hymnal considered to have magical powers. See Lt. 1145, 1165.

Evil spirit driven

off by being called by name. D 772. Disenchantment by nam ing. E 443.3. Ghosts exorcised by name. G 303.16.19.9. Devil becomes power 500 Violent oath effective against evil less when called by name. HDA

III

spirits. See Lt. 275. t.

Evil spirit driven

off by shooting or striking. D 712.3. Disenchantment by strik

ing. D 712.5. Disenchantment by beating. D 1385.4. Silver bullet protects against giants, ghosts, and witches. E 439.1. Revenant forced away by shooting. F 405.2. Spirits driven off by knife-thrusts and pistol shots. HDA 511

III

Spirits are sensitive to shooting. See Lt. 32, 34, 277, 278, 1002, 1003, 1008. u.

Evil spirit Roof or is

v.

II

123, 125 cannot harm person who seeks refuge in a house. HDA have protective power against demons. HDA 1556 House

III

eaves

protection against evil spirits.

See

Lt.

26.

Evil spirit

vanishes suddenly into nowhere leaving no trace behind. E 421.2.1. Ghost leaves no footprints. F 407.2. Spirit fades into air. See Lt. 24.

w. Encounter with evil spirit causes person's sickness or death. D 2064. Magic sick ness. E 265.1. Meeting ghost causes sickness. E 265.2. Meeting ghost causes person to go mad. E 265.3. Meeting ghost causes death. F 402.1.5. Demon causes disease. F 402.1.6. Spirit causes weakness. F 402.1.1 1. Spirit causes death. F 420.5.2.12. Water-spirit causes illness and death. G 263.4. Witch causes sick

G 303.20.4. Devil strikes man dead with disease. HDA III 483 The touch spirit endangers life and health. HDA III 500 Meeting with spirits causes swollen head, blindness, death. HDA III 527 Death comes three to nine days after seeing a ghost. See Lt. 300. ness.

of

a

x. Person reforms because of encounter y.

See

Lt.

1 16,

140, 145.

is (was) a person in league with the devil. G 211.1.8. Witch in form 1851 Witches able to assume animal form. See Lt. 250, 330. dog. HDA

Evil spirit of

with evil spirit.

III

Problems of Making a Type-Index z.

The deliverer in

the cradle. D 791.1.3.

21

The deliverer in

the cradle. Enchanted

person can be delivered by child rocked in a cradle made from an oak sapling 935 Various conditions to be fulfilled by after it has grown great. HDA 522 The deliverer in the cradle. Lt. 1000deliverer of lady in white. HDA

II

III

1018 only.

national-linguistic areas

The British Isles

GE = England; CW = Wales; CS = Scotland; CI = Ireland. Scandinavia GS = Sweden; GN = Norway; GI = Iceland; GD = Denmark. The Low Countries and Germany GH = Holland; GV = Flanders; GG = Germany; SW = Wends; SP = Poland. Romance-language Areas RF = France; CB = Brittany; RI = Italy; RE = Spain (Spanish America).

II THE PRINCE OF DARKNESS The mysteries

and terrors of the night are the basis of most spook legends. Man's fear of the dark and the concept that all manner of weird beings walk by night are reflected again and again in these stories. It is no accident that the devil is known as the Prince of Darkness, and there can be little doubt that mortals ancient

who venture into his nocturnal domain risk being set upon by that evil spirit or his cohorts. Especially the solitary wanderer, traversing eerie sections of the countryside by night, is menaced on every hand by the malice of the arch-fiend, even in the disguise of man's best friend. Spook Encountered

at a Haunted Place

The popular notion

that houses or castles may be haunted (Lt. 1) is one of the folk beliefs. In some instances, the spooks are taken to be the ghosts of wicked former occupants (cf. Lt. 330-350, below). But in most legends of haunted houses, the reason for the haunting is no longer remembered; only the knowledge of the spook has been preserved, as in the following example from most persistent

Norway: There are many who have seen strange things at Enga [name of a farm]. Ole Stefsen once was not far from the house at Enga. He was coming from Asan and as he approached the house he saw a black dog jumping up nearby. Ole knew very well the people at Enga had no dog and thought there was something peculiar about the dog he saw. Therefore he went over to see what kind of a dog it was, but the dog vanished, as if it had sunk into the ground. And the strangest thing of all was that it left no trace whatsoever although there was snow on the ground. The snow was as even and smooth as if no living thing had been there. But Ole Stefsen was positive he had seen the dog. [NFS Knut Strompdal IX 28, collected in Nordland, 1933.]

Very closely related to the idea of the haunted house is that of the poltergeist — a spirit attached to a particular house, which causes noise and damage (Lt. 2). Poltergeists are not usually seen; hence, a definite form, dog or otherwise, is often not specified. In some variants listed below it is not always clear whether the dog itself is the poltergeist, or whether it is a spook associated with a haunted house also frequented by a poltergeist. In the following text from Denmark, the polter geist appears in dog form, and is clearly the ghost of a former wicked occupant: "There was a woman at Siggaard [name of a farm] who was very austere. After she was dead and buried, the neighbors saw a large black dog come running past them from the churchyard; and they smelled the odor of a corpse. The dog ran by the servants through the open door and vanished. Later they heard a racket in the 22

The Prince of Darkness

23

kitchen, and when they went to see about it, all the saucers had been thrown onto the floor. A maid drove off the dog by speaking to it" (Kristensen Dan' V 222-223 No. 587). The connection between spooks and the dead is most clearly seen in legends dealing with haunted graveyards (Lt. 8). Some variants explicitly associate the spook with a particular restless soul, as in a Danish text (Kristensen Jylland IV 129 No. 181), which states that the black dog started haunting the churchyard after a suicide (see Lt. 342) had been buried there. In two instances, Swedish in formants identify the devil himself as haunting the churchyard to look after the unredeemed

It should

(VFA

4991,

VFA

3463).

be noted that in this legend-type the devil as a dog appears in the churchyard or merely near the church; he does not usually come into the church building itself. Nor does the devil in dog form usually appear in church with

malicious intent as one would be led to believe by an entry in the new Motif -Index: "G 303.24.5. Devil as dog chews up Bibles, hymnbooks, church accounts in church." The only bibliography given refers to Ernest W. Baughman's "A Comparative Study of the Folktales of England and North America" (Indiana University diss., 1953). The source Baughman gives is the following memorat collected by E. Winstanley and W. Rose in Wales: We had a demon dog in this very house (in Aberystwyth). He belonged first to our minister, and was a terrible animal. He used to make his way into the chapel and tear up and devour hymn-books and Bibles and also rip up the red velvet from the pulpit cushions, showing a virulent hatred of all things holy. What revealed in him a still greater degree of malice was that he tore up all the chapel accounts and ate some of them, so that it was quite impossible to know who had paid their was great unpleasantness. The dog, of course, knew this well or he wouldn't have done it. He did many dreadful things in the house, and at last the housekeeper insisted the dog must leave, or else she would leave. They did not dare to destroy the dog, as that might have made the demon possessing it still more malevolent, so he gave the dog to me; I do think it was too bad, for he never warned me, and I was nearly

annual subscriptions and who had not, and the result

frightened out of my senses by the dog's malice. Once he tore my handbag out of my hand and shook it open, and then deliberately emptied all the money down a drain, where of course I could not recover it. One night I lost sight of the dog and could not find him anywhere. When I went to bed and was undressing I suddenly heard a deep sigh. And then I saw the dog! He was lying, not on the bed, but in it, under the clothes, with his head under the pillow, looking at me with wicked eyes; then I knew he was not a dog but a devil, and I nearly swooned on the floor with

fright. I was at my wits' end what to do with him, because, if I had him destroyed, the demon which possessed him might have come back and haunted the house for good. Finally my husband

managed to give him away to a grocer who lived down in South Cardiganshire. . . . They finally managed to drown him. All his owners were fully convinced of his true character; though he had the outward appearance of a dog he was not really a dog at all. [Folk-Lore

XXXIX

175-176.]

This

text is undoubtedly very significant in affirming the vitality of the belief of the devil as a dog. The idea was so firmly implanted in the informant's mind

that, as Winstanley and Rose suggest, she took "the pranks of a mischievous and untrained dog" as the malevolence of the devil himself (p. 176). The actual details of the dog's behavior, i.e., chewing up Bibles and such, however, are peculiar to this particular incident and do not constitute a characteristic feature of the devilas-a-dog tradition. As Sydow points out, one memorat, one person's experience,

The Devil in Dog Form

24

even when based on traditional belief, is not necessarily a traditional narrative. Indeed the church is not a favorite haunt of the devil in dog form, although he does sometimes appear as a dog in church (VFA 859, Wessman Finl sv fdk 63, 214 No. 268, Kr Jyl VIII Nos. 162, 726). The most popular legend of the devil in church writing down the names of sinners (G 303.24. 1-8)1 does not

Kr Dan VI

contain the motif of the devil in dog form. In only one legend-type of the present survey does the devil as a dog appear specifically in church, in legend-type 245, where the dog participates in the witches' sabbath according to Norwegian and Swedish legends. Otherwise the devil's appearance as a dog in church is relatively

Two

examples of legend-type 375 state that the clergyman drove the devil out of church (Kristensen Dan V 231 No. 833, Vogt Mitt Schl I i 7). Another unusual example of an evil spirit's haunting the church in dog form is to be found in a legend from Uri (here classified under Lt. 355), where a sexton who had cheated the church or the poor appears in dog form to his successor seldom.

as a dog

(Muller Uri

II

46 Nos. 509-510).

Baughman also lists a motif, G 303.20.6. Devil as black dog kills people in church (Thompson omits "in church" under this number in the new Motif-Index), and lists four references: Gurdon, County Folklore II, 85-88; Kittredge, Witch craft, 156-157; Newman, Folk-Lore XVI, 293; and Powell, Folk-Lore XII, 74. One would suspect a possible new legend-type. But this is not the case. Kittredge reports from a contemporary pamphlet that a black dog appeared in the churches at Bungay and Bliborough in August, 1577, and caused injury and death to some of the worshippers. (He also cites an earlier instance that occurred at Treves in a.d. 857: the bishop was celebrating mass during a thunderstorm and an enormous dog appeared and circled the altar.)' The Bungay incident is, however, not folk lore in the sense of popular material transmitted orally. So far as I know, the black dog of Bungay is not known in oral tradition. The other references (Gurdon and Newman) are merely reports based on the same historical sources used by Kittredge. Powell, on the other hand, gives a text of quite different import, classi fied here under legend-type 104 because apparently the devil's appearance is occasioned by the desecration of the Sabbath: "The devil appeared in the form of a dog one Palm Sunday when there was the annual gathering on Longbridge Deverill Cowdown; some one said the devil was there in the shape of a dog. 'Sum'at was there, anyhow,' and they all ran away. After that there were no more gath erings."

To

there is no well-established oral tradition of the devil's ap church, in and particularly no oral tradition of the devil as a pearance Bibles or killing people in church. Although isolated oral legends dog destroying on these subjects may yet be found, I do not believe these would warrant classi my knowledge, as a dog

fication

as special

devil-in-dog-form motifs.

There are other motifs

commonly

1 See Robert Wildhaber, Das Siindenregister auf der Kuhhaut, Folklore Fellows Communications, No. 163 (Helsinki, 1955). ' An additional historical example may be found in Giuseppe Pitre, Esseri soprannaturali e maravigliosi: Usi e coslumi, credenze e pregiudizi, Vol. IV, Biblioteca delle tradizioni popolari siciliane, XVII (Palermo, 1889), p. 96. In 1341 diabolical spirits appeared in dog form in Messina;

one of them entered the cathedral with sword in hand (!). The frightened people ran away, and the dog proceeded to destroy the objects on the altar.

The Prince of Darkness associated with the devil as a dog, none of which is specified in the new

25

Motif-

Index. One of the frequent associations with the motif of the devil in dog form is the haunting of the site of a calamity (Lt. 10). Clearly such spooks are related to, if not identical with, the spirits of the restless dead. Suicide, murder, or accidental death cause the dead to walk again. Persons who met such an end would, of course, be "unhousel'd, unanointed, unanel'd," and hence denied rest in the after-life. It has been suggested also that a more primitive concept may underlie the notion of the restlessness of persons who met sudden death, namely, that they walk again because they really should not be dead at all.3 The untimeliness of their death is emphasized; there is a feeling that these victims are attached to this earth as long as their life-span would normally have extended. Probably both ideas, that of untimeliness of death and unpreparedness for it, play a role in the popular concept of the return of persons who met a violent end. A clear illustra tion of the idea of a ghost's return to the scene of his death is found in a text from Halsingland, Sweden; it should be noted that this legend originated in the age of railroads, although the basic idea is much older: "One time a farmer was run over by a train near a station in Halsingland. One evening some time after,

girl was crossing There she found a

the track at exactly the spot where the accident had occurred. black dog lying on the track. It had been completely

a large

torn apart by the train. At home she told her employer what she had seen. He rushed to the place, but found nothing. The dog had vanished and not so much as a shred remained" (Johnsson Folkminne och folktankar VI 101 No. 6). Although spooks may sometimes be accounted for as ghosts of the dead, in many instances no explanation is given for their appearance. The frequency of spooks associated with streams, and the bridges which cross them (Lt. 11), might suggest that these phantoms are basically some kind of water sprite. That may be the case, but folk informants are more inclined to designate these spooks as the restless souls of persons drowned, if any explanation is given at all (DFS Mytisk Dyr 83, Zentralarchiv 58 248, Grundtvig Dan' 1 373 No. 58, DFS Mytisk Dyr 1187, Rudkin Folk-Lore XLIX 121, Gander Lausitz 99 No. 261). In a Danish example of a mysterious dog which haunts near water, the phantom is taken to be the ghost of a murderer: "Our neighbor-lady Stine Jakobsen was born in Fyen. Once she went to see a sister who worked in a neighboring parish; she came home around midnight on a very deserted road. Midway there was a water-wheel near the road. A little before she came to it a large black dog came to her and rubbed against her; by the water-wheel it vanished. When she got home she told her mother about this. The mother explained that a man had raped a girl here and drowned her, and for this he walks again. If one moves to the side it does one no harm" (Kristensen Dan' V 12-13 No. 32). Those few texts (Johnsson Willand 50-51, Drechsler Zs Vk VI 203-204, and Kuhnau Schlesien [see below]) which do specify that the spook dog is a water demon (Wassermann, vattenman) do not usually imply that the spook has any3 Elsbeth Goez, geb. Rotzel, "Der Schuldbegriff in der deutschen Volkssage der Gegenwart," Niederdeutsche Zettschrift fur Volkskunde, VI (1928), 131. Cf. E 411.1.1.1 Suicides must walk the earth until time for their natural death.

26

The Devil in Dog Form

thing to do with the sacrificial victims demanded by the water spirit. The follow ing legend from Silesia is exceptional in its implication that the water spirit is out to lure a victim: "Da ging einmal ein Weib ins Gras, und es dauerte nicht lange, da kam ein kleines Hundel zu ihr. Sie hat sich aber nichts dabei gedacht. Auf einmal sieht sie, wie das Hundel oben auf dem Wasser hinrennt. In einer Weile kam ein Mann, der fragt das Weib, ob sie nichts gesehen hatte. Sie hat ihm aber nicht geantwortet, sondern hat gebetet, und wie sie sich ans Herz geschlagen hat, da ist er geradeso wie das Hundel auf dem Wasser hingerannt und hat gesagt: " 'Das war dein Gliick, sonst hatte ich dich mit ins Wasser geschleppt' (Kuhnau Schlesien II 254 No. 898). On the whole, spook dogs associated with water have little relationship to water demons; some are considered ghosts, most are unex plained.

Even less clear is the nature of the spooks which haunt miscellaneous places — fields (Lt. 12), forests, hills (Lt. 13), or other spots (Lt. 14). No consistent type

is attributed to these spook dogs; only that they are supernatural is In the following text the will-o'-the-wisp (Feuermann) seems established. clearly do with either the presence or the behavior of the spook dogs: to have little to "In Klein-Darkowitz steht eine alte Eiche an einsamer Stelle. Dort ist es nicht

of behavior

geheuer. Der Feuermann treibt hier sein Unwesen. Einmal gingen um die Mitternachtsstunde Manner aus der Arbeit und kamen in die Nahe dieser Eiche. Der Mond beschien die Erde. Plotzlich erblickten sie drei Hunde, die um die Eiche

und bekreuzigten sich. Nicht lange dauerte der Spuk, die Hunde verschwanden ebenso plotzlich und wurden nicht mehr gesehen" (Kuhnau Oberschlesien 265 No. 289). Vagueness is typical of the narratives in these legendtypes. If any reasons at all are given for the spook dog's haunting, they are miscel laneous. Furthermore, the place which happens to be frequented by the spook is not particularly relevant; for almost any topographical feature, field, moor, bog, tree, rock, dell, glen, or bend in the road, may be haunted. The fact that here legend-types have been arranged more or less topographically is largely a matter of convenience. There is no implication of any cult associated with the tanzten. Sie erschraken

various spots reputed to be haunted. Various isolated examples of minor demons in dog form can be found in legend collections. Most of these, however, consist merely of fragments which report that a spirit with a certain name sometimes appears in dog form: "Boboros," a monster

which devours naughty children, "Chan di alturis" or "der weisse Hund vom — an omen of good weather Berge" (Mailly Friaul 37 No. 38); "der Kappelgeist" (Meier Schwaben 98 No. Ill); "Payel," a devil or evil spirit (Orain L'llle-etVilaine 251); "la fausserole" (P.-Y. Sebillot Bretagne 164); "Bdchdan," a demon or ghost (Mackenzie Scotland 251); "der Bimetzschneider" (Karasek Galizien 113 No. 278d); "Belleman" (Panken Ons Volksleven IV 189 No. 109); "der Hegauer" (Birlinger Schwaben I 291-292 No. 459); "der Grubenholzmann" (Birlinger Schwaben I 19 No. 20); "Gabriet," a harmless goblin (Fleury Normandie 67). Whether these names (and that is just about all one gets in these fragments) actu ally represent local traditions about demons or similar figures of "lower myth ology" is extremely doubtful. What Lutz Mackensen had to say in his rejection of

The Prince of Darkness

27

Mannhardt's theory of vegetative spirits in annual form (tierische Korndamonen) is probably applicable here.' He objects to the idea of animal demons for several reasons: first, there is no historical documentation for such; second, the oral tradition is tremendously diverse, all sorts of animals, imps, elves, goblins, and such are described as demonic; and third, many so-called animal demons are used to scare children (Kinderschreck). On this last point, Mackensen emphasizes that even really demonic animals deteriorate to this function when they are no longer taken seriously (p. 113). Mackensen concludes: "Wer Volkssprache und Volksart kennt, wird in den besprochenen Dingen nichts von 'Volksglauben' finden. Es sind sprachliche Konkretisierungen, die, einmal gepragt, festgehalten, variiert und bei passender Gelegenheit wohl auch mimisch dargestellt werden" (p. 121).3 1.

Person encounters spook dog in or near haunted house (castle). E 281. Ghosts haunt house. E 281.3. Ghost haunts particular room in house. E 282. Ghosts haunt castle. G 303.8.6. Devil and his servants live where perjurers dwell. G 303.15.3. Devil haunts a house. HDA III 529-530 Haunted houses cannot be inhabited; dire results. HDA III 542 Spirits appear in houses and in ruined castles. HDA III 1557 Haunted houses — often site of a murder. Wessman 107 Devils live where perjurers lived. Wessman 221 Spooks, the devil haunt a house. Historical sources: 1. Williams Severn 62-63 (from fifteenth century MS). 2. NFS Stavanger Lagd0mme Tingbok I, 1637-1643, fol 31a (1640). 3. Bartsch Mecklbg I 56 No. 73 (1722). GE GS

Brown North Carolina 671, v.

II

2.VFA 1148 Halland, e. 3. IVFA 3317 Vastergotland. 4. 5.VFA 5348 Dalsland, j. 6. VFA 5672 Bohuslan. GN 1. IMauland Rogaland I 87. 2. NFS Knut Strompdal IX 28, v. GD 1.Gr Dan' I 371 No. 512. 2. Gr Dan' II 97 No. 144, e. 3.Gr Dan' II 105 No. 163, e. 4. Gr Dan» II 115 No. 176. 5. Kr Dan V 18-19 No. 79, v. 6. Kr Dan V 93-94 No. 389. 7. Kr Jyl VI 123-124 No. 178, e (2 variants). GG 1.Lemke Ostpr III I3O No. 109, k. 2.ZA 59 071 Schl-Holst, e. 3. Strackerjan Oldbg I 1.Wigstrom

VFA

Skane

243, w.

5017 Vastergotland.

d, q.

4. Schambach Ndsachs No. 204'

= Eckart

Hannover 70, a, e, q. 5. Bechstein 7.Wucke Werra 328 No. 527. 8. Schell Berg 301-302 = Schell Berg' 245 No. 655, a. 9. Zender Eifel 252 No. 870. 10. Gredt Luxbg 309-310 No. 577. 11. ZA 152 476 Elsass, v, k. 12. Birlinger Schwab II 228-229 No. 230, a. 13. Reiser Allgau 316 No. 406, a, s. 14. ZA 142 183 Bohm = Jungbauer Bohm 231, q. 16. Muller Uri II 37-38 No. 495a, e, x. 15. Jecklin Graub 30-31, e. 17. IWallis II 180-181,

Thiir I

217 No.

81-82 No. 67.

114, v.

6. Mitzschke

18. Alpenburg

Alp

Weimar

87 No. 89.

28 No. 40.

19. Freisauff

Salzbg 579.

20.

Mailly osterr

117 No. 232, e.

SP

RF

HI

Knoop Posen' 19-20 No. 36, a. Bosquet Normandie 266-267, s.

I . Cossu Sardegna

95-96, a. 2. Pitre

Sitilia XVII

34, k, o.

1 Memorai

GE GS GD

2. Hyatt Illinois No. 10511, v. IVFA 3159 Vastergotland, v. 2. IVFA 3659 Vastergotland, e. 3. Wessman Finl sv fdk 163. 1. IKr Dan V 18 No. 75, e. 2. Kr Dan V 169-170 No. 642, a. 3. Kr Dan' V 15 No. 38, a. 4. Kr Dan' V 16 No. 44, a, q. 5. Kr Dan" V 54 No. 176. 6. Kr Dan' 334-335 No. 883, a. 7. Kr Dan' V 404-405 No. 1082. 8. DFS Myt Dyr 2571, e. 1. Emmons Texas (Negro) 124, i, v.

1.

VIII

4 "Tierdamonen! Kornmetaphem!" Mitteldeutsche Blatter fur Volkskunde, (1933), 109-121. 3 See also C. W. von Sydow's comments on "Fiktionen" in "Kategorien der Prosa-Volksdichtung," Selected Papers (Copenhagen, 1948), pp. 79-84.

The Devil in Dog Form

28 GG

FM

1.ZA 53 872 Schl-Holst, a. 2. ZA 56 269 Schl-Holst. 3. ZA 61 442 Schl-Holst. 4.Schellhammer Schl 155-156 No. 156. 5. Bechstein Thiir II 131 No. 260, e. 6. ZA 157 207 Bayr, q. 7. Muller Uri II 34 No. 489, e. 8. Muller Uri II 39 No. 497, a, e.

HEM EA

1 Fragment

Halast6 (Vas megye), a, v. (castle) which had been inhabited by wicked people.

3153/16

A. Spook dog haunts house

GE

Harland

GS

1. Johnsson Skane 11-12, e.

IVFA

4.

Lane 51. Dalsland.

3042

II

2. Olofsson Vastergotland

VFA

5.

Varmland.

3207

6.

77, e.

VFA

3.

3741

VFA

1654 Vastergotland.

Varmland.

7.

VFA

4307

Halland, e.

GN GD

Aune Gauldal 50.

1.Gr

Dan>

II

96 No.

141.

2.

Kr Dan V

16 No.

70.

3.

Kr Jyl

III

188-189

No. 260, a.

4. DFS Myt Dyr 609.

GG

1.lHaas Schl, e.

Greifswald 4.

Wolf

54 No. 62, e. 135 No. 216, e.

Hess

III

5. Warker

7. Schoppner Bayr 131-132 No. 1082. 1 Fragment B. Spook dog haunts house (castle);

GE CW

1. Newman

F-L LXIII

Campbell Scot 175.

CI

Westropp

GN GD

1.

VFA

F-L XXI

2.

VFA

Valdres I 14.

IHermundstad

Kr Dan II 384-385 No. Kr Dan V 16 No. 68, a. VI 76 No. 187. 8. Gr Dan* 1.

11. DFS Myt Dyr 1941.

GG

reason

0'Donnell Engl

64.

not given. 3. Witcutt

F-L LIII

123.

482.

1268 Halland.

4.

GH

2.

Owen Wales 198, k.

CS GS

98.

Schl 154 No. 154, v. 3.ZA 142 529 Luxbg 30 No. 29, q. 6. ZA 157 225 Bayr, a.

2. Schellhammer

1. Harou

Volk V

Hess 74, e.

8.

2. Kr Dan III Kr Dan V 171 No.

192. 5.

II

125 No. 200, v.

No. 2337.

459-460 648.

6.

Kr Dan' V

3.

Kr

Dan V 13 No. 56. 7. Kr DanJ

130 No. 363.

9. DFS Myt Dyr 503.

10. DFS Myt Dyr 592, a.

12. DFS Myt Dyr 2044, a.

Rev trad pop

4. P. . . Ons

1572 Varmland.

XXIII

378 No. 18, q.

92 No. 143, a.

2. Laan Gron

5. Sinn Gelder 40.

113, a.

3. Molen Frysk

6. Sinn Zeeuwsch

I

116.

81, e.

1.IZA 58 700 Schl-Holst. 2. Strackerjan Oldbg II 151-152. 3.Voges Braunschweig 140 No. 120. 4. Kiihnau Schl I 223 No. 210 = Knauthe Ur-Quell II 206, e. 5. Kiihnau Schl I 295 No. 250 = Haupt Laus 153 No. 178, a, e. 6. Wucke Werra 152 No. 232, e. 7. Bindewald 92 No.

Wolf

190, a.

Hess 51-52 No. 80.

9. Bodens Rhein 112 No. 487. 10. Lohmeyer Saar Eifel 253 No. 872. 12.Gredt Luxbg 317 No. 5941. 13. Baader 14. Klarmann Steigerwald 39. 15. Reiser Allgau 29 No. 4. 16. Reiser

l1.Zender

I 305 No. 334. Allgau 281 No. 343, a. 17. Riihfel Bayr Hefte VI 173 No. 7. 18. Schonwerth Pfalz 1 291-292. 19. Jungbauer Bohm 97. 20. Wallis II 133 No. 109. 21. Depiny Osterr 133-134 No. 112, e, o. 22. IHeyl Tirol 526, e, q. 23. Mackensen Warthe 260 No. 570. 24. ZA 144 370 Sudeten. SP Buczek in Lodz, Poland — Personal communication from Mrs. Hans K. Haussmann, a, e. RF 1. Madelaine Normandie 116-117, r. 2. INippgen Rev fl fr I 161, 1. 3. Sauvage Normandie Baden

123 No. 22.

RI

4. Sebillot Rev trad pop

Raccuglia Archivio

XXIII

XIII

421 No. 189.

339, a, k.

poltergeist in or near haunted house (castle). F 470.1. Spirits pull off person's bedclothes. F 473. Poltergeist. Invisible spirit . . . responsible for all sorts of mischief in or around household. HDA 483 Evil spirits plague 1568-1570 people: make racket in house, tear off people's blankets. HDA

2. Person encounters

III

House spirit may act like poltergeist. Sinn 456 man 220 Spook causes mischief.

The

III

poltergeist in

a house. Wess-

Historical sources: 1. Meiche Sachs 59 No. 68 (ca. 1650). 2. Meiche Sachs 113-118 No. 150 = K6hler Erzgebirge 55-59 No. 66 (1675). 3. Niederhoffer Mecklbg I 189-190 = Bartsch Mecklbg 56 No. 73 (1722). GS

143-145, 1.Nyberg Norrland Wessman Finl sv fdk 183.

q, w.

2. Wigstrom

Skane

III

293-294

No. 851, w, q.

3.

The Prince of Darkness

29

1.Kr Dan V 13-14 No. 57. 2. Kr Dan V 14 No. 58, e. 3. !Kr Dan VI 205 No. 592, b. Kr Dan' V 222-223 No. 587, s. 5. Thiele Dan II 146. GG 1.Henssen Munster 92 No. 66. 2. Sartori Rh Wf XXV 54, q. 3. Kuhn Mark 69-70 No. 70. 4. Schultze Gallera Halle 215, e. 5. Jecklin Graub 345-347, w. 6. Miiller Uri II 318 No. 951.

GD

4.

RF 2

7. Alpenburg

Tirol

172, v.

IMadelaine Normandie 275.

Memorat

CI

Gregory Ireland 263, 1. ZA 55 050 = ZA 55 044 Schl-Holst. 2 Fragment. House haunted by poltergeist in form of a dog. GS Wessman Finl sv fdk 169.

GG

GN GD

NFS A. J. Gejlager Sagn fra Hol VIII. 2. DFS Myt Dyr 306. 1. DFS Hund 244.

GH

Kemp Limbg 194.

GG

1. IStrackerjan

Oldbg

II

260, e.

2. Schell

Rh Wf

XII

126-127,

e, c.

3. Jegerlehner

Wallis

28, k, q.

4.

Spook suddenly appears in or near a person's house for no apparent reason. Historical sources: 1. Magica I 116-117, w (1562). 2. Francisci Proteus 878-881, e (1687).

GE GS

Burne Shropshire 104-105, v. 1.

Grip Uppland

59, f.

2.

IVFA

2653 Varmland.

5. VFA 4200 Halland, 2782 (no place given), v. Vastergotland, e, v. 8. VFA 5286 Dalsland, e, v.

GN GD GV GG

RF

RI FF

lEngebretsen 0stfold 43, q. 357-358 No. 476, q. Lehembre Ons Volk V 84, e, v.

1.Gr Dan' I

2.

Kr

Dan

II

3.

n.

IVFA 2712 Vastergotland, q. 4. IVFA 6. IVFA 4608 Goteborg. 7. VFA 4982

388 No. 210, v.

3.

Kr Dan' V

14 No. 36.

1.IZA 131 054 Ostpr, q. 2.ZA 31 107 Westf, q, r. 3. Eisel Voigtld 135 No. 360, v. 4. Eisel Voigtld 136 No. 363, a. 5. Schell Berg" 371-372 No. 964, a. 6. Jegerlehner Wallis 249, w. 7. Miiller Uri II 41 No. 501c. ISeverius Fl br X 352, i. Amato Archivio

XXII

1.IFFA Huittinen.

87-88.

Varma

Vettervik

KRK

47:22,

s.

2.

IFFA Loimaa. Elis Sateri KRK

45:60, v.

4 Memorat

CI

Gregory Ireland 262. 1.Enqvist Fm Ft IV 75, t. 2.Johnsson Sv Lm B. IX 60-61 No. 173. 3. VFA 1112 Vaster gotland, e. 4. Wessman Budkavlen V 63 = Wessman Finl sv fdk 162. GD 1.Kr Dan V 14-15 No. 61. 2. Kr Dan V 18 No. 78, e. 3. Kr Dan V 525-526 No. 1830. 5. Kr Dan' V 41 No. 133, d. 5. DFS Hund 3296, i. 4. lKr Dan VI 198 No. 564. GG l.ZA 58 087 Schl-Holst, n, s. 2. IZender Eifel 253 No. 871. 3. ZA 152 423 Elsass. 4. ZA

GS

186 196 Steierm.

RF

5. !Mackensen Warthe

327 No. 714

= Karasek

Wolhynien

8 No. 28.

Lapaire Berry 141-142.

dog in or near a haunted churchyard (church). E 273. E 283. Ghosts haunt church. E 284. Ghosts haunt cloister. Churchyard ghosts. HDA III 541 Spirits appear in cemeteries, monasteries, and churches. HDA VIII 346 Spooks appear in cemeteries. Wessman 56 Person seeks cure for patient in church or churchyard; ghost appears. Wessman 74 Man goes to churchyard for a cross, attacked by devils. Historical source: Francisci Proteus 476-477 = Remigius Daemonolatria II 248-

8. Person

meets spook

249, k, m.

The Devil in Dog Form

30 1.VFA

GS

4205

k. 2. IVFA 1228 Varmland, Varmland, k, v. 5. IVFA 4991

IVFA

1315

Dalsland.

3.

Vastergotland, e. 8. VFA 5209 Vastergotland.

Vastergotland. Finl sv fdk 63, f.

5042

VFA 3509 Halland, q. 4.VFA IVFA 5036 Vastergotland. 7.

6. 9.

IVFA'"

1897

Bohuslan,

e, p.

10. IWessman

GD

1.

Gr Dan"

479, a, v.

GG

4.

I

363-364

Kr Jyl IV

l.Gredt Luxbg

No. 494, e, n, o. 129 No. 181, w.

136 No.

590,

a. v

2. 5.

Kr Dan VI Kr Jyl VIII

194 No. 550. 3. Kr Dan' V 178 No. 83-84 No. 162, w. No. 479\ f. 2. Reiser Allgau 393-394

(2 variants).

3. !ZA 144 121 Slowakei, i, x.

RF Madelaine Normandie 153, v. Memorat GE Choice Notes 190 = Clyde Norfolk 65-66 = Kittredge Witchcraft 176, a, e, w. v. GS 1.IVFA 859 Halland. 2. IVFA 3570 Vastergotland, e. 3. IVFA 5114 Vastergotland, 4. VFA 5149 Vastergotland, v. 1.Kr Dan II 388 No. 208, e, w. 2. Kr Dan' V 18 No. 51. 3.Kr Dan' V 178 No. 478. GD 6. DFS Myt Dyr 1183, v. 4. Kr Jyl VIII 395 No. 726. 5. DFS Myt Dyr 476, v. GH ISinn Overijsel 118 = Berghege Dr Bl VII 48-49, e, t. GG ZA 163 022 Obayr, a, c. 8

RI

Sardegna 142 No. 109, a. 30050/27 Mezokovesd, u. y. 8 Fragment. Churchyard haunted by spook dog. GE Gutch Line 53, e. GS 1.VFA 2418 Halsingland. 2. VFA 3273 Varmland. Bottiglioni

FM

HEM

EA

4153 Vastergotland.

5.

IVFA

4756 Vastergotland.

6.

3.

IVFA

VFA

3463

Varmland.

5094 Vastergotland,

e.

4. 7.

VFA VFA

5206 Vastergotland.

GD

Storaker Norsk IV 136 No. 257. 1.Kr Dan IV 309 No. 995. 2. Kr Dan VI 214 No. 628.

GH

1. Kemp Limbg 202-203.

2. Molen Frysk

GG

1.ZA 57 917 Schl-Holst.

2. Wucke

GN

e, a.

4.

Kiinzig Baden

32 No. 89.

5.

Werra

I

3. DFS

120 (2 instances). 345 No. 556, e.

Riihfel Bayr Heft VI

Hund

3202, i.

3. Sinn Zeeuwsch 3. Stintzi

172 No. 6.

Elsass

II

38, e. 38 No. 44.

6. Schoppner Bayr

II

440 No. 906.

SW

Veckenstedt Wend 313.

encounters spook at the site of some calamity (accident, suicide, mur E Gallows ghost. Ghost haunts gallows. E 275. Ghost haunts place 274. der). of great accident or misfortune. E 334.1. (Non-malevolent) ghost haunts scene of former crime or sin. E 334.2.2. (Non-malevolent) ghost of person killed in accident seen at death or burial spot. E 334.4. (Non-malevolent) ghost of suicide seen at death spot or nearby. HDA III 261 Ghost of person executed haunts site of gallows. HDA III 541 Spirits appear at site of execution, murder, or sui cide. HDA VIII 346 Spooks frequent murder sites, gallows, and lonely fields. Wessman 225 Site of misfortune haunted.

10. Person

GE

Brown North Carolina 675-676, v.

1.Bergstrand Fm Ft XXV 25. 2. Johnsson Fm Ft GN NFS Knut Strompdal X 65, v.

GS

GG 10

GE

CI GS

GG

1. Gander Laus 62 No. 157, c.

2. Gredt

Luxbg

VI

101 No. 6, v.

401-402

No. 799, o.

Memorat Dyer Engl 106-108, b, e, v. Ireland 258. 2. Personal Ireland; July 5, 1953), a, f, v. 1. Gregory

IVFA 3012 (no place given). ZA 58 463 Schl- Holst.

1.

2.

communication

VFA

from

3645 Vastergotland.

Mr. Patrick 3.

IVFA

Browne

(Cork,

5295 Bohuslan.

The Prince of Darkness 10 Fragment.

GE GS

Site of calamity haunted by spook.

1.Burne

Shropshire

IVFA

VI

Fm Ft

1.Johnsson

2. Dyer Engl

105.

108

4. Brown North Carolina

126 (2 instances). 4.

3 1

102 No.

3477 Varmland.

5.

11.

VFA

2.

= Hunt

Cornwall

3.Witcutt F-L

351.

LIII

636, !.

VFA

3. VFA 3380 Vastergotland. VFA 4735 Vastergotland. 7. IVFA 10. 9. VFA 5206 Vastergotland, e.

3180 Varmland.

3746 Varmland,

e.

6.

8. VFA 4982 Vastergotland, e. Vastergotland. Landtman Finl sv fdk 222 = Wessman Finl sv fdk 189. GD 1.Gr Dan II 127 No. 201. 2. DFS Myt Dyr 471. GG 1.Haas Pomm 9 No. 12. 2. ZA 58 773 Schl-Holst, a. 4756

3. Schambach Ndsachs 75 No. 82'.

Haupt Laus 170 No. 2o3. 6. Kiihnau Schl I 224 No. 212. 7. Kuhnau Schl I 618 No. 656. 8. Kiihnau Oschl 260 No. 280, a. 9.Schandein Bayr 322. 10. Schonwerth Pfalz III 46. 12.Grohmann Bohm 252, a. 11. Panzer Bayr I 160 No. 184.

4. Gander Laus 98-99 No. 260.

RI

Bohm 231, a.

13. Jungbauer

XXII

Raccuglia Archivio

11. Person

5.

encounters

327 No. 32*, a.

E

near a haunted pond or stream (bridge).

spook

278.

Ghosts haunt spring.

GE

Whitney Maryland

184 No. 2717, 1.

GS IJohnsson Willand 50-51, n. GD DFS Myt Dyr 83. GH Wolf Ndl 337 No. 242 = Sinn Oude 203, e, y. GG 1. Biigener Miinster 12, e. 2. Drechsler Mitt Schl XI 203-204. 3. Gander Laus 90 No. 233, 4. Kuhnau Schl I 330-331 No. 315 = Stasche Mitt Schl V H. 9, 5-6, a, x. 5. Kuhnau Schl 254 No. 898.

Bayr 5255.

FM 11

III

6. Prohle

Harz 231 No. 241.

No. 1342.

342-343

9.

Miiller Uri

II

7. Gredt

Luxbg

638 No.

56 No. 525', e, n.

10.

e.

II

8.Sch6ppner II 57 No.

1206.

Miiller Uri

11. Mackensen Warthe

HEM EA Memorat

2716/3

100 No. 217, w. Ipolydamasd, d, v.

GE

Leather Hereford 38-39, a. VFA 2260 Halland, e. 2. IVFA 2396 Vastergotland. 3. VFA 4982 Vastergotland, e, f, n. 1.Kr Dan V 17 No. 74. 2. Kr Dan' V 12-13 No. 32, a, e. 3. DFS Hund 2455, f. 1. ZA 58 248 Schl-Holst. 2. ZA 59 624 Schl-Holst. 3. Knauthe Ur-Quell IV 254 No. 3, c, w. 1 1 Fragment. Pond or stream (bridge) haunted by spook.

GS GD GG

1.

GE 1. Hardy Denham Tracts II 247, a, y. 2. Rudkin F-L XLIX 121. 3. Witcutt F-L LIII 126. CW Gill Man 262-263, d. GS VFA 5423 Varmland, e. GD 1.Gr Dan' I 373 No. 518, a. 2. Kr Dan II 385 No. 195, e. 3. Kr Dan II 386 No. 203, a, e. 4. Kr Dan V 18 No. 77. 5. Kr Dan" V 432 No. 1170. 6. DFS Myt Dyr 1187. 7. DFS Myt Dyr 2362, a, e.

GG

II

151 (2 instances). 2. Knoop Bl Pomm 34-35 4. ZA 57 858 Schl-Holst. 5. ZA 58 046 Schl-Holst.

1.Pohl Ostpr Schl-Holst. (2 instances). 99 No. 261.

7.

Kuhn Ndt

10. Kuhnau

204 No. 226'.

Schl

III

8. Gander

252 No. 1613

No. 7, n.

Laus 98 No. 257".

= Knauthe

3. ZA 54 421

6. ZA 58 068 Schl-Holst

Ur-Quell

III

9. Gander

345, e.

Laus

11. Prohle

Harz 201 No. 203, a. 12.Zender Eifel 311 No. 1098. I3. Bouchholtz Elsass 320. 14. Klarmann Steigerwald 170. 15. Klarmann Steigerwald 262, a. 16. Greter Schw Archiv XXXIV 40, e. 18. Vernaleken Alp 34-35. 17. Kuoni St Gall 61 No. 127. 19. Heyl Tirol 400. 20.

SW

Mackensen Warthe 213 No. 455. Veckenstedt Wend 312.

RF

1. Perot Bourbon

CB

1.Le Rouzic Carnac 80 No. 41.

54-55.

2. Sebillot France

60 No.

15.

II

442.

2. Le Rouzic

4. Le Rouzic Carnac 82 No. 43, o.

Camac

spook near a haunted field. GS Ingers Fm Ft IX 67, y. GN LundeVestegd 116.

12. Person encounters

72 No.

31.

3. Le

Rouzic

5. Le Rouzic Carnac 85 No. 48.

Camac

The Devil in Dog Form

32 GD

GG 12

CI GS

1. Kr Dan 11 387 No. 207, v. 2. Kr Dan VI 200 No. 57 1. 1.ZA 54 820 Schl-Holst. 2. Eisel Voigtld No. 133 No. 351, c. 3. Birlinger Schwab II 237238 No. 238, e. 4. IMackensen Warthe 331 No. 724 = Karasek Wolhynien 207 No. 770, c, w.

Memorat Gregory Ireland 252, e, v, q. IVFA 2640 Varmland, e, f.

Kr Dan II 385 No. 197, e. 2. DFS Hund 674, e. 1.ZA 58 433 Schl-Holst. 2. Bodens Rhein 144-145 No. 615, f. Field haunted by spook. 12 Fragment. GE 1. Gurdon Suffolk 85. 2. Whitcombe Devon 50. GD 1. Kr Jyl III 194 No. 273. 2. DFS Myt Dyr 432, e. GD GG

1.

GH GG

Wolf Ndl

328 No. 232, e.

2. Kuhnau Schl I 533 No. 583, a, e. 3. Eisel Voigtld 136 No. No. 433. 5.Wucke Werra 270 No. 426a, c, e. 6. Groeteken Sauer 34 No. 30, e. 7.Zender Eifel 312 No. 1106. 8. Gredt Luxbg 313 No. 5831. 9. Bir linger Schwab I 37-38 No. 48. 10. Rochholz Aargau II 27 No. 256, e. RF 1.lNore France 284. 2. Sebillot France III 121=Rolland France 70. CB Sebillot Rev trad pop XII 137 No. 11. 1. Gander Laus 98 No. 256. 4. Wucke

363.

Werra

275

spook near a haunted forest or hill. G 303.8.13.1. meets devil in woods. Wessman 70 The devil in a mountain.

13. Person

GD

encounters

Youth

DFS Hund 3284.

1.Knoop Posen 295. 2. Kuhnau Schl I 466-467 No. 493, v. 3. Bechstein Ohrdruf 114 No. = Bechstein Thiir 1217 No. 114 = Bechstein-Richter Thiir I 176, i. 4. Calliano Osterr I 158-159, c, e. 5. Depiny Osterr 265 No. 269, e. 6. Depiny Osterr 266 No. 277, c, e. 7. Heyl Tirol 69. 8. Kiessling Osterr II 79 No. 92a, e, c, v. 13 Memorat GE Creighton Nova Scotia 52 No. 42, d, v, y. GG

23

CW Wherry F-L XV 84, e. CI Wentz Fairy 34. GG Kiessling Osterr II 35 No. 36b, c, w. 13 Fragment. Forest or hill haunted by spook. GE Parkinson York 131-132, e. CS GS

GD

Mackenzie Scot 250-251. 1. VFA 1326 Varmland, e.

1.Gr Dan I

429, e.

GH GG

5. DFS Myt Dyr 1881. 1. Molen Frysk

I

1.ljahn Pomm

117. 276-277

4. ZA 54 922 Schl-Holst. 58 91 1 Schl-Holst.

No. 52, e.

Finl sv fdk 8 13. Hund 887. 3. DFS Hund

2. Landtman

187 No. 225, e.

2. DFS

3335, e.

4. DFS

Myt Dyr

6. DFS Myt Dyr 3342, e.

I 120. 3. Sinn Overijsel 67, e. No. 345. 2.ZA 54 231 Schl-Holst, a. 3.ZA 54 877 Schl-Holst. 5. ZA 55 771 Schl-Holst, a. 6. ZA 58 242 Schl-Holst, a. 7. ZA

2. Molen Frysk

8. ZA 59 396 Schl-Holst.

11. Meiche Sachs 245 No. 314, e.

9.

Kuhn Ndt

12. Wucke

10. Meiche Sachs 52 265 No. 297. Werra 447 No. 741, e. 13. Sartori

Rh Wf XI

281 No. 14. H.Schell Berg" 330 No. 846. 15.Zender Eifel 317 No. 1123, a, e. 18. Klarmann Luxbg 318 No. 594". 17. !ZA 152 575 Elsass. Steigerwald 89. 19. Klarmann Steigerwald 153. 20. Riihfel Bayr Heft VI 181 No. 25, e. 21. Kuoni St Gall

16. Gredt

83 No. 176, c, v.

spook near some other haunted spot (tree, rock, unspecified). E 276. Ghosts haunt tree. G 303.15.4. Devils haunt tree.

14. Person encounters

1. Porter JAF VII 109, v, r, n. 2. Whitney Maryland Wigstrom Skane III 179 No. 562, f, e. GD KrDan*V437 No. 1187, v.

GE GS

185 No. 2720.

The Prince of Darkness GG

33

2. Knoop Posen 165, e. 3. Kuhnau Oschl 265 No. 289. a, o, e. No. 364, a, e (18 other instances summarized). 5. ZA 32 159 Westf. 6.Schell Berg 16, a. 7.Gredt Luxbg 307-308 No. 572, 1. 8.Gredt Luxbg 598 No. 1107, a. 9. Riihfel Bayr Heft VI 181 No. 27, d. l1.Karasek 10. Gotz Sudeten IV 161 Bohm, a, e. Wolhynien 6 No. 23, a. 12. Mackensen Warthe 326-327 No. 711 = Karasek Oberdt Zs II

1.ZA 55 609 Schl-Holst.

4. Eisel Voigtld

136-137

154, k. 14

Memorat

GE GS

Fauset Nova Scotia 77-78 No. 101, 1, t.

VFA 2627 Halland, f, k. CD 1. Kr Dan VI' 16 No. 56, GG 1. Bodens Rhein 145 No.

y.

2. DFS

618.

Hund

458.

2. IKarasek Beskiden 63-64 No. 147, a, e, n.

14 Fragment.

Various places (tree, rock, dell) haunted by spook. 1.Harland Lane 53-54, e. 2. Harland Lane 156. 3.Henderson Engl 239. 4. Leather Hereford 38. 5. Newman F-L LXIII 99. GD 1.Kr Dan II 386 No. 202. 2. DFS Hund 1549, e. 3. DFS Myt Dyr 22. 4. DFS Myt Dyr 3037, a. 5. DFS Myt Dyr 3333, a, c.

GE

GH GG

1. Laan

15.Schell

1103.

I

CB

RI

16.Gredt Luxbg 314 No. 585. 17.Stoeber Berg 377, a (2 instances). 18. Reiser Allgau 280 No. 339. 19. Riihfel Bayr Heft VI 173 No. 6, e. 100-101 No. 81. 21. Brinton JAF V 180.

35 No. 48, c.

20. Wallis

RF

II

2. Molen Frysk I 117 (2 instances). 3. Molen Frysk 39-40 (3 in 40 (2 instances). 5. Sinn Noord-Brabant 76 No. 100 (3 instances). Bartsch Mecklbg 138 No. 165, a. 2.ZA 59 031 SchlMecklbg IV 270

125, e.

= 1.Niederhoffer Holst. 3. ZA 32 571 Westf, a. 4. Meiche Sachs 58 No. 67. 5. Kuhnau Schl I 325-326 No. 305. 6. Kuhnau Schl I 331 No. 317. 7. Kuhnau Mitt Schl I ii 104 No. 1. e, i. 8. Peter Schl 60, a. 9. Prohle Harz 43 No. 70. 10. Prohle Uharz 80 No. 189. 11. Wolf Hess 101 No. 149. 12.Zender Eifel 307 No. 1080. 13. Zender Eifel 311 No. 1102. 14.Zender Eifel 312 No. Elsass

SW

Ndl I

4. Sinn Gelder

stances).

II

Veckenstedt Wend 332. Madelaine Normandie 263-264. Le Rouzic Carnac 94 No. 61.

Traini Bergamo 53-54.

If

there is any merit in the suggestion that legends of the devil in dog form are inspired by actual encounters with real dogs, it is most easily seen in stories about a night traveler who met with a demonic dog on the road one night.

There

is nothing extraordinary or mythical about such an incident. On the contrary it is entirely natural that a dog should be out trotting the deserted streets and paths. It is not even beyond credulity that such an animal would appear black in the darkness, or that its eyes, if they were caught in a faint ray of light, would appear large and fiery. Nor is it remarkable that a dog should follow a certain route; instead, it is typical of the canine species to make certain rounds. And it is perhaps least of all noteworthy that a stray dog encountered by chance should accompany a person for a time before jogging off on its own affairs. Yet, any or all of these normal characteristics can seem positively uncanny, especially when observed under eerie circumstances or in an anxious state of mind. Thus, probably many of the stories about road-haunting phantom dogs can be explained in natural terms, whether they concern a phantom dog of the village streets (Lt. 16), on a certain stretch of country road (Lt. 17), on a regular route of its own (Lt. 20, 22), or a phantom dog which accompanies travelers a certain distance (Lt. 24), to a house (Lt. 26, 27), or until driven off by prayer or magic (Lt. 28).

The Devil in Dog Form

34

An excellent example of an encounter with a mysterious black dog was reported to me in a letter of July 5, 1953 from Mr. Patrick Browne, a primary teacher in Cork and

a graduate

of University College (Cork):

About thirty years ago, I was returning from a visit to some friends at Killeens near Blarney about six miles from Cork city. There were six of us in the return party, three men and three women. We were approaching the Commons Rd. when I sensed the large black dog just behind me. Being very fond of dogs, I patted him on the head and actually felt his cold nose. He ambled past, quite clear to me as it was moonlight about 1 a.m. I said to my companions "I suppose that is Lucy's sheep-dog" (Mr. Lucy had a large house overlooking the spot) but to my amazement none of the others had seen the dog. Not even the young lady who was walking beside me. There was not a yard between the three pairs.

I

the matter with several people of the locality and was told that a murder had taken place there about ninety years before was often seen in the vicinity. I went out to the same spot several nights in armed with a .45 revolver, but my canine friend never turned up. And the discussed

residents

reputation

It

by some

of the older

and that a black dog succession afterwards, spot still has a spooky

and people avoid being out after mid-night.

that the one weird feature in the actual incident is that only Mr. Browne saw the dog. However close the others in the party might have been it is entirely possible that they simply did not notice the animal. The super is to be noted

natural implications of the incident are based mainly on the local residents' associating the spot with the calamity of the past (this text is classified under Lt. 10, Memorat). The murder, the midnight hour, and the failure of others to perceive the dog combine to make Mr. Browne's strange, but not implausible, experience confirm and perpetuate the local tradition of a ghostly black dog. The following text from Pomerania relates a man's encounter with a clearly diabolical dog: "Ein Biidner ging am Johannistage nach Sonnenuntergang von Warthe nach Liepe. Da sah er zu seiner Rechten auf einem Kartoffelstiick einen grossen Hund ankommen. 'Bewahr' mich Gott,' sprach er bei sich selbst und blieb stehen, um abzuwarten, was aus der Sache werden wiirde. Sowie er aber stehen blieb, blieb das Untier auch stehen, und als er darauf naher heranging, ging es auch naher heran und wurde dabei mit jedem Schritte grosser. Zuletzt war der Hund so gross wie der grosste Ochse. Da standen dem Mann vor Angst die Haare zu Berge, und er rief aus: 'Herr Gott, steh mir bei!' Kaum hatte er die Worte beendet, so wurde das Spukgespenst kleiner und kleiner, bis es verschwand" (Jahn Pommern 422 No. 532). While this narrative reports an incident so bizarre as to make Mr. Browne's experience seem dull, there is little reason to doubt that it too has basis in fact. The main difference between the two stories lies in the atti tude of the person meeting the dog. The Pomeranian cottager is predisposed to see something mysterious in the dog as soon as it appears in the distance, perhaps because he is abroad at a "dangerous" time, after sundown on St. John's Day. The man, expecting the worst, sees the dog become larger and larger as it ap proaches, as most things do when the distance between eye and object is reduced. The man's shouting, whether to call on God or not, might in itself have scared the dog away, in which case it undoubtedly appeared to be getting smaller and smaller. But for the man in the story such natural explanations do not come to mind. From the first appearance of the dog he is overcome with anxiety; and as

The Prince of Darkness

35

in his immediate recourse to prayer, this anxiety was specifically the fear For the man very likely had prior knowledge of the devil's propensity for assuming dog form. Strackerjan's testimony on the popularity of the tradition that the devil in dog form haunts roads may well be applied to Western Europe as a whole instead of Oldenburg alone: "Noch von zahlreichen anderen Orten wird berichtet, dass des Nachts ein grosser schwarzer Hund, unter welchem man sich regelmassig den Teufel vorstellt, durch die Strassen wandele. Selten wird der Hund ausdrucklich Teufel genannt, wie das Volk die Benennung boser Wesen mit ihrem wahren Namen iiberhaupt nicht liebt, aber es leidet keinen Zweifel, dass der Teufel gemeint ist."° The belief in the appearance of the devil as a dog walking the roads by night is thoroughly documented in the oral tradition of all areas surveyed; its vitality is underscored in the frequency of memorats listed below. The realism of these texts strongly suggests that the majority of them are ultimately based on actual experiences involving natural dogs. The fact that the devil as a dog acts very much like an ordinary canine except for one or two uncanny features may be explained in the folk mind as indicative of the devil's particular insidiousness in choosing this disguise. The notion was recognized by an exceptionally wellinformed demonologist of the sixteenth century, Nicolas Remy:7 "Wenn sie [evil spirits] nun durch die Gewohnheit sind bekandt und gemein worden/ und sich die Furcht allgemach gelegt hat/ alldenn verwandeln sie sich einmahl in dieses/ dann in jenes Thier/ nach dem es die Zeit und Gelegenheit erleiden mag: Als nemlich/ so sie jemandt iiber die Strassen begleiten wollen/ machen sie sich gemeiniglich zu einem Hund/ denn obwohl derselbige statig nachfolget/ so gebahret er doch darumb keinen Argwohn als ob es etwas Boses were."8 Remy's interpretation of the devil's choice of dog form is also well-known in folk tradition, as is borne out in legend-type 40, which includes stories about the ill-fate of persons who take a spook dog for a real one. The following text recorded by Grundtvig is especially vivid: is shown

of something devilish.

Several years ago a girl from Gjorslev [name of a farm] crossed the field [reputed to be haunted] about half past eleven. She was coming from a party. When she was almost home, a dog which looked like her own dog came to her; she thought it was hers and called to it, and it jumped up at her. But from that moment on she lost her way, and wandering around a long time came to many farms, but nowhere could she rouse the people, and no dog barked at her so long as the strange dog followed her [Grundtvig's note: dogs do not attack trolls]. But toward four o'clock in the morning it went away, and there she stood in front of a farm whose watch-dog came running

out barking

at her.

The people

also waked up and came out to her, and now she knew where she

[Grundtvig Dansk 1 184 No. 222.]

was.

An

even more drastic fate overtook

tempted to touch

a spook dog:

"Ein

a

Thuringian

gespenstiger

woman who unknowingly at sein Wesen auch im

Hund trieb

sonstigen Schinderholze an der Ronneburger Vogelstange, und eine Frau, die es nicht weiss, greift danach. Da huckt ihr's auf, dass sie den Tod davon nach Hause getragen

hat" (Eisel Voigtland

134

No.

353).

Aberglaube und Sagen tins dem Herzogthum Oldenburg, Vol. I (Oldenburg, 1867), pp. 252-253. 7See Lucien Dintzer, Nicolas Remy et son oeuvre demonologique (Diss. Lyon, 1936), pp. 100-102. * Nicolai Remigius [Nicolas Remy], Daemonolalria, Vol. I (Hamburg, 1693 [original ed.. Lvon,

•

1595]), p. 95.

The Devil in Dog Form

36

The

reason

a

person's mistaking a spook dog for a real one brings on such dire the devil fosters this mistake by disguising as a the realm of the spirits one incurs what Elsbeth

consequences — and the reason dog — is that by interfering in

Goez has called "magic guilt" (magische Schuld)." Following the theories of LevyBriihl, she defines guilt in general as the violation of the norms of behavior; and under magic guilt she classifies taboos not involving Christian mores and ethics.

The idea basic to magic guilt is the taboo against offending supernatural crea tures in any way. The magic aspect of such guilt lies in the complexity and un certainty of the operation of the laws of the spirit world. A person may easily be violating a serious taboo in all innocence, and despite his ignorance and lack of malice find himself beset by adversity. In a sense, all the persons described in legends thus far are victims of the spirits' caprice. By failing to avoid dangerous places (haunted spots) at dangerous times (especially the witching-hour, see Lt. 100), these otherwise innocent persons have been "asking for trouble." Probably these magic laws are based in primitive fears of the unknown, and

thus in a psychological sense are clearly pre-Christian. I use the term "pre-Chris " 'Vorchristlich' ist in diesem Sinne tian" here as defined by Friedrich Ranke: kein chronologischer Begriff, heisst nicht 'germanisch vor der Bekehrung,' sondern ist ein religions-psychologischer Begriff und bezeichnet Vorstellungen, die ihrer Thus, innersten Struktur nach altertiimlicher sind als die kirchlich-christlichen."10 in a be clearly pre-Christian concept, although the folk belief basic to legend may as such does not necessarily go back to pagan times. Many primitive ideas not peculiar to any specific form of paganism, Germanic or otherwise, have survived even among the educated in Western Europe; and these ideas have been

the narrative

vital enough to give rise to legends in Christian epochs. The apprehensiveness of burial grounds, for example, is found in one degree or another among much of mankind. Elemental fears, such as fear of the dark — and specifically in the legends under discussion here, a fear of dogs, especially strange ones — provide the psychological basis of spook legends. These fears, in turn, are rationalized in terms of magic

guilt. In this manner pre-Christian concepts are perpetuated. A person fright ened by a strange dog companion along a deserted country road at night attributes this unhappy experience to the fact that he violated the particular domain of a phantom dog. A number of beliefs may serve to rationalize the spook's departure: it had simply reached the limit of its territory — undesignated or marked by a crossroads (motif "g"), by running water (motif "h"), or by a cross (motif "o"); or it was driven off by the magic power of God's name or prayer (motif "n"). It should be noted that as deterrents against evil spirits Christian symbols have essentially the same effect as magic objects." 16. Person encounters spook which haunts village (Dorftier). Historical source: IMeiche Sachs 56 No. 61 (1571). GS

VFA

'Op.cit.,

839 Bohuslan, t.

129-159. 10"Vorchristliches und Christliches (Bresla.u, 1935), p. 89. u See Goez, op. cit., 240-241.

in den deutschen Volkssagen" (1928), in Volkssagenforschung

The Prince of Darkness GG

37

1.IKnoop Bl Pomm IV 20 No. 10, a, o. 2. Eisel Voigtld 134 No. 356, e, n. No. 1113. 4.ZA 25 311 Lothringen, d. 5. Klarmann Steigenvald

314

3. Zender

Eifel

6. Karasek

155.

29 No. 116b, n.

Wolhynien

Memorat

16

F-L XLIX

GE

Hayward

GS

VFA4113Dalsland.

242.

XXI

GG

1.ZA 54 160 Schl-Holst, e. 2.ZA 152 342 Elsass, v. 3. Meier Schweiz Archiv 6b, w. 4. Niderberger Unterw 263, w. RF 1. Auricoste Rev trad pop VI 364, f. 2. Auricoste Rev trad pop VI 366. 16 Fragment. Village hunted by spook.

1.VFA 857 Halland, DFS Hund 309, o.

GS

GD

GH

e.

IVFA

2.

4113 Dalsland, e.

1. Huizenga Gron 64 (2 instances). 2. ILaan I 117, e. 5. Sinn Gelder 40.

3.

Ndl I

VFA

174 No.

4736 Vastergotland, e.

Ndl I

3. Laan

124, e (2 instances).

128.

4. Molen Frysk

GG

I

1. Strackerjan Oldbg

13. Gredt

Hess

II

Stintzi Elsass No. 37', e.

142 No. 29.

1.Goude Chateaubriant

RI

1. Cossu

17.

19.Liitolf Schweiz

21. Karasek Galizien 50-51

CB

Person

2. Orain

41, e.

342 No. 289d.

2.

L'llle-et-Vilaine Pellini Rivista I

III

Spirits encountered

on a certain

path. certain on roads and crossroads. quent places 557

GE CW

F-L XIX

I . Whistler

1. Molen Frysk

GG

1.Pohl Ostpr 3. IStrackerjan

I

20.

Mailly Burgen 66-67

198-199. 929, a.

44.

2. Whitney

Maryland

HDA VIII

119, c.

345-346 Spooks fre

184 No. 27 19.

1.Gill Man 246-247, v, w. 2. Sikes Wales 168-169, e. GS 1.VFA 793 (no place given), v. 2. IVFA 2957 Dalsland. IVFA 5005 Vastergotland, e. 5. IVFA 5009 Vastergotland, e. 7. IVFA 5135 Vastergotland, e. GN 1.IFjellstad Elvrom 64, e, u. 2. NFS L. Johnsen IV 16, v. GD 1.Kr Dan II 387 No. 205 = Kr Dan II 385 No. 196, Hund 874. 4. DFS Myt Dyr 31, e.

GH

7. Vgges

133 No. 352, c.

spook which haunts a certain road. E 272. Road-ghosts. 497, 541 Spirits are met at crossroads. HDA HDA

Ghosts which haunt roads.

III

9. Eisel Voigtld

115, e.

Kuhn Westf

338.

No. 64, v.

Sardegna 97 (devil with dog).

encounters

4.

XI

655.

18. ZA 151 216 Baden.

155.

6. Schiitte Zs Vk

a.

l1.Lohmeyer Saar 93 No. 195. 12Gredt Luxbg 155 No. 280. H.Stoeber Elsass I 32 No. 43. 15. ZA 152 044 Elsass = 17. Klarmann Steigenvald 16. Baader Baden I 229-230 No. 238.

26, e.

341 No.

Luxbg

3. ZA 50 171 Schl-Holst.

Rh Wf XVII 39 No. 8, 8. Kuhn Mark 120 No.

136 No. 112.

Braunschweig lO.Bindewald

2. ZA 55 118 Oldbg.

232.

5. Sartori

224 No. 254, e.

3. e.

v.

IVFA 4798 Vastergotland. 4. 6. IVFA 5058 Vastergotland,

2. DFS

Hund

3. !DFS

1151.

2. Sinn Gelder 140, y.

134, v (2 variants). 2. Bartsch Mecklbg 208 No. 262, v (devil with dog). Oldbg I 251 =Zaunert Westf 301, s. 4. ZA 58 070 Schl-Holst, s. 5. Eckart

Hannover 153, 1. 6. Warker Luxbg 51-52 No. 53, o. 7. ZA 158 193 Bayr = Klarmann Steigerwald 155, c. 8. IDepiny Osterr 265 No. 268, e, d, v. 9. Karasek Wolhynien 29 No. 118. 10. Mackensen Warthe 258 No. 563, n.

RF

Fl

1.Boxus

br

XXII

339, y, i.

3. Coulon Rev fl fr I 241-242,

CB 17

GE

2. Colson

Wallonia IX

50

= Boxus

FI br XXII

330, e, y.

u, v, w.

Le Rouzic Carnac 73 No. 32.

Memorat 1.Anderson 238, v.

CW

F-L XXXV 354. JAF VIII

4. Patterson

Gill Man

1. Gregory Ireland 250, w.

GS

1362

4.

IVFA

Engl 240, a, f, e, d, v.

3. Henderson

Engl 237-

v.

255, e.

CI

1.VFA'"

2. Hartland 287-288,

3618 Varmland.

V arm land, n.

2. Gregory Ireland

Bohuslan,

f. 5.

2.

VFA

VFA'"

256-257.

1362

3791 Halland,

3. Gregory Ireland 263-264,

Bohusliin, f.

6.

VFA

f,

v.

3

VFA

3803 Halland,

2095 e.

v, q.

Halland, 7.

IVFA

s.

3820

The Devil in Dog Form

38

II

No. 11, y. 2. Kr Dan' V 19 No. 55, e, f, y. 3. Kr Jyl VIII 58 No. 109. 2. ZA 56 771 Schl-Holst, e. 3. ZA 58 453 Schl-Holst, a. 4. Scham-

GD

1.KrDan"

GG

1. ZA 56 758 Schl-Holst.

150-151

bach Ndsachs No. 2104, f.

Eifel

7. Zender

Kiihnau Schl

5.

307 No.

I

8. Zender

1083.

329 No. 312, v.

Eifel

Sebillot Rev trad pop XXVII 172-173, y. 17 Fragment. Road haunted by spook.

308 No.

6. Zender Eifel 302 No. 1079, a. 9. ZA

1086, s.

186 685 Steierm.

RF

GE

1. Bume 79-80.

CW CS

CI GS GD GG

Shropshire

4.

2. Newman

105.

Rudkin Line

F-L

LXIII

98 Nos, 1, 2, 6, 7.

3. Nicholson

York

32, v.

Trevelyan Wales 52, e, w. Mackenzie Scot 243.

F-L XXI 482. 2. Westropp F-L XXI 483. IVFA 3450 Vastergotland, e. 2. IVFA 4334 Varmland. 3. IVFA 5266 Dalsland, e. 1.Kr Dan II 386 No. 201. 2. Kr Dan' IV 137 No. 352. 3. Gr Dan' I 362 No. 490, DFS Hund 3301. 5. DFS Myt Dyr 606. 6. DFS Myt Dyr 1257. 1. Westropp 1.

e.

4.

2. Haas Usedom 90 No. 103. 3. Niederhoffer Mecklbg Mecklbg 134-135 No. 159, a, e. 4. Bartsch Mecklbg 334 No. 451. a. 5. IZA 55 879 Schl-Holst. 6. Biigener Munster 14, c. 7. Biigener Miinster 14. 8. Sartori Rh Wf XXXIII 72 No. 5. 9. ZA 38 590 Westf. 10. Kuhn Mark 43 No. 43, e. 11. Knoop Posen

1.Knoop

IV

34-35

143, e.

Mitdt

Pomm 100 No. 210, a.

= Bartsch

12.

III

Kiihnau Schl I Halle

16. Schultze-Gallera

No. 48, e.

13. Kiihnau Schl I 509 No. Kohler Erzgebirg 90 No. 126 = Meiche

307 No. 276, i.

66 Nos. 9, 10, 13.

15.

231.

19. Schell Berg 363

17. Eisel Voigtld

= Schell

169 No. 459.

Berg3 299 No. 785.

14. Irmscher

548.

Sachs 60 No. 72, e.

18. Mitzschke

20. Zender

Eifel

Weimar

32

306 No. 1078.

21. Zender Eifel 312 No. 1107.

22. Gredt Luxbg 313-314 No. 585, e, c. 23. Gredt Luxbg 318 No. 5945. 24. Gredt Luxbg 601 No. 1113, e. 25. Baader Baden I 192 No. 208, e, v. 26. Baader Baden II 47 No. 66, e. 27. Panzer Bayr I 148 No. 165. 28. Panzer Bayr I 156 No. 181. 29. Panzer Bayr II 152 No. 235. 30. Schoppner Bayr II 295 No. 1306. 31. Biirli

Schweiz Archiv No. 289c, e.

II

227, a.

34. Heyl

RF

Nore France !27, y.

CB

Rev trad pop

XXII

32.

Tirol

Lutolf Schweiz

341-342

No. 289a, d.

33.

Liitolf Schweiz

342

362.

67 No. 36.

Night traveler meets spook on its ordained route. HDA III 497, 541-542, 1 146 Spirits have their own delimited precincts: end at bridge, stream, cross, or cross

20.

roads.

1.VFA"'

IVFA 4573 Dalsland. Kr Dan' V 15 No. 41. 3. Uhrskov Dan 42-43, a. 2. Panken Ons Volk IV 214-215 No. 116 = Sinn Noord-Brabant 1. Sinn Gelder 39, y. 75 No. 99, f, p. 3. Panken Ons Volk IV 215 No. 116 = Sinn Noord-Brabant 75 No. 99. GG 1.Strackerjan Oldbg II 188, e, a. 2. Eisel Voigtld 134 No. 354, e. 3. Lutolf Schweiz 342 No. 289b. 4. Miiller Uri II 55 No. 525a. 20 Memorat GE Rudkin F-L XLIX 113. 4. IVFA GS 1. Johnsson Skane 14. 2. VFA'" 1387 Bohuslan, v, f. 3. IVFA 3685 Dalsland. 5286 Dalsland, e. 5. IVFA 5534 Bohuslan, e. GD 1. Kr Dan II 388 No. 209, a. 2. Kr Dan' V 36 No. 112. GH Wolf Ndl 528 No. 443, d. GG 1.Klarmann Steigerwald 247. 2. Miiller Uri II 34 No. 490, e. GS

GD GH

20 Fragment.

GE

1444 Bohuslan.

1.Kr Dan V

2.

169 No. 639.

2.

Spook condemned to wander a certain route. Danby 216. 2. Glyde Norfolk 65. 3. Newman F-L

1. Atkinson

F-L XXVII 369. GS 1. VFA 3746 Varmland. 1. Kr Dan II 385 No. GD

2. 193.

VFA 4636 Vastergotland. 2. Kr Dan' V 13 No. 33,

3. e.

IVFA

LXIII

100.

5389 Dalsland, e.

4.Seabrooke

The Prince of Darkness GH 1. Heuverswyn Volk III 201,

39

d. 2. Huizenga Gron 44, e. 3. Huizenga Gron 64. 4. Molen Frysk I 120. 5. Pluim Eigen Volk II 271. 6. Sinn Gelder 41. 7. Welters Limbg II 43, e, a. GG 1. !ZA 120 980 Ostpr. 2. Haas Pomm 5 No. 6, i. 3. Temme Pomm 240 No. 205, a. 4. Kuhn Ndt 246 No. 272. 5. Bringemeier Ndt Zs XX 83 (2 instances). 6. Kuhn Westf 142 No. 148d = Zaunert Westf 335. 7. Sartori Rh Wf XI 281 No. 16, a. 8. Eckart Hannover 152 = Schambach Ndsachs 196 No. 211. 9. Kiihnau Schl I 222 No. 210 = Knauthe Ur-Quell II 206, e. 10. Seifart Hildesheim 56-57 No. 38. 11. Schmolke Mitdt IX 65, e, a. 12. Eisel Voigtld 113 No. 350, c. 13. Eisel Voigtld 135 No. 361, a, e. 14. Prohle Uharz 63 No. 159. 15. Prohl Harz 171 No. 172. 16. Pfister Hess 99. 17. Bodens Rhein 144 No. 612. 18. Schell Berg 545 = Schell Berg' 238 No. 638. 19. Gredt Luxbg 312 No. 582. 20. Gredt Luxbg 317 No. 593. 21. Birlinger Schwab II 199 No. 186. 22. Jungbauer Bohm 231, a, d, t. 23. ZA 141 174 Bohm, e. 24. Kuoni St Gall 183 No. 328. 25. Henne Schweiz 155 No. 224 = Kuoni

Gall

No. 383. 26. Liitolf Schweiz 342 No. 289f (3 instances). 27. Liitolf Schweiz 28. Meier Schweiz Archiv IV 234, a. 28. Miiller Uri II 35 No. 492c. 30. Miiller Uri II 35 No. 492d. 31. Miiller Uri II 36 No. 492f. 32. Miiller Uri II 38 No. 495c.

St

219

342 No. 299e.

34. Muller Uri II 41-43 No. 502, e. 35. Miiller Uri II 49 54-55 No. 524, e, w. 37. Muller Uri II 56 No. 525'. 38. Muller Uri II 59 No. 528". 39. Rochholz Aargau II 32 No. 216, e. 40. Rochholz Aargau II 36 No. 265b, e. 41. Rochholz Aargau II 36 No. 265e. 42. Rochholz Aargau II 37 No. 265n. 43. Rochholz Aargau II 38 No. 265o. 44. Rochholz Aargau II 38 No. 265r, e, w. 45. Vonbun Vorarlbg 48 = Vonbun-Sander Vorarlbg 105, a.

No. 51 8l.

RF

II

Miiller Uri

33.

40 No. 500, e.

Miiller Uri

36.

1. Colson Wallonia IX 51 Sebillot France II 442.

CB

RE

II

= Boxus

Fl br

XXII

330, y.

2. MacCulloch

Guernsey 236 note.

IHudson Texas 89-90.

interferes with spook on its ordained route; dire results.

22. Person

GE Hunt GD 1. Kr

Cornwall 471, w.

Dan V 166-167 No. 632, r. 2. Kr Dan V 170 No. 643. 3. Kr Dan V 170 No. 646. Kr Dan VI 213 No. 625, k, w. 5. Kr Jyl IV 241-242 No. 342. GG 1. Kiihnau Schl I 294 No. 249 = Haupt Laus 152-153 No. 177, a, w. 2. Muller Uri II No. 491. 3. Muller Uri II 36 No. 493. 4. Muller Uri II 41 No. 501b. 5. Muller Uri II

4. 35 55

No. 525a, d.

22 Memorat

II

II

GG

1. Muller Uri 39-tO No. 499, e, w. 2. Muller Uri 46-47 No. 511. 22 Fragment. Spook must not be blocked on its ordained route.

GD GG

1. 1.

Kr Dan I 163 No. 595. Miillenhoff Schl-Holst

2.

Kr Dan V

169 No. 641.

200 No. 300, a.

2. Sartori

3. DFS Myt Dyr 1223.

Rh Wf XI

281 No. 15.

3.

Kuoni

St

Gall

91 No. 194. e.

a night traveler a certain distance, then vanishes. HDA follow solitary travelers and vanish without a trace. Sinn 256 Malicious spirit (in animal form) frightens late traveler (and accompanies him). Sinn 333 Spook animal frightens traveler (and accompanies him).

24. Spook

VIII

GE

accompanies

345 Spooks

1.Rudkin F-L Carolina,

XLIX

683, 1, h.

XUX

113 (2 variants). 2.Rudkin F-L 125, 1. 4. Halpert New Jersey 504 No. 265 (Negro).

CI

James F-L LVI 228. Miller Scot 146, b, e. 6 Tuathail Bealoideas VII

GS

1.Gastrike

CW CS

X

116 No.

3.Brown

North

92 No. 30, e, w.

181, k.

2. Kalen

Halland

116, e, h.

3.

VFA"'

1362 Bohuslan,

IVFA

d.

803 (no place given), e. 5. VFA 870 Halland. 6. IVFA 1270 Halland, e. 7. VFA 1764 Dalsland, g. 8. VFA 3741 Varmland. 9. VFA 4281 Bohuslan, e. 10. Wessman Finl sv

4.

fdk 163.

GN

1.Fjellstad

Elvrom 64.

2. Nergaard

0sterdal

IV

39-40.

3. NFS

K. Strompdal

XII

41.

The Devil in Dog Form

40

1. Gr Dan" I 320-321 No. 406. 3. Gr Dan' I 370 No. 510. 4. 2. Gr Dan' I 325 No. 413. Kr Dan V 15 No. 62, e, w. 5. Kr Dan' V 15 No. 40, w. 6. Kr Dan' V 17 No. 47. 7.KrDan'V 8. Kr Jyl III 193 No. 271, e, w. 9. Kr Jyl IV 48-49 No. 54. 10. Skattegraveren 20 No. 56. IV 174 No. 534, d (eyes). 11. DFS Myt Dyr 382. 12. DFS Myt Dyr 3345. GH 1. Laan Ndl I 127, g. 2. Laan Ndl I 244 = Strackerjan Oldbg I 182-183. 3. Molen Frysk

GD

I

115-116,

40, c.

GV GG

7.

e. 4. Molen Frysk I 117-118. 5. Sinn Gelder 39 (2 variants). Sinn Gelder 40. 8. Coetzee Afrik 91, y.

Vuyst Fl br

VII

6,Sinn

Gelder

353, e, y.

2. Knoop Bl Pomm II 35 No. 8, f, g. 3. Sartori Rh Mark 26-27 No. 15, e, w. 5. Gander Laus 89-90 No. 231', a. 6. Gander Laus 91-92 No. 237, c. 8. Kiihnau Schl I 7. Gander Laus 98 No. 259. 10. Kiihnau Schl III 442 No. 1817, o. 309 No. 281. o. 9. Kiihnau Schl III 334 No. 1710, n, i. 1. Knoop

Wf XI

Bl Pomm

II

34 No. 6, g, f.

281 No. 17, a, e.

4. Engelien

12. Schell Berg 36-37. 14. Schell 11. Wucke Werra 310 No. 496, f. 13. Schell Berg 140. Berg 429 = Schell Berg' 348 No. 898, d. 15. Zender Eifel 307 No. 1084. 16. Zender Eifel 19. 18. Zender Eifel 310 No. 1093. 308 No. 1084, f. 17. Zender Eifel 310 No. 1093, o. Zender Eifel 310 No. 1093, m. 20. Gredt Luxbg 308-309 No. 575, e, n. 21.Gredt Luxbg 608 No. 1132. 22. Warker Luxbg 30 No. 30. 23. ZA 152 046 Elsass, d, e. 24. Baader Baden I 250 No. 264. 25. Klarmann Steigerwald 174, e, f. 26. Endros Allgau 98. 27. Reiser

Allgau 277-278 No. 335, e, c. 28. Reiser Allgau 278 No. 335, f. 29. Reiser Allgau 278 No. 336, o, d, k. 30. ZA 157 394 Bayr, e, f. 31. ZA 163 247 = ZA 163 029 Oberbayr, e. 32. ZA 142 179 Bohm. 33. ZA 142 942 Bohm. 34. !ZA 145 192 Bohm. 35. Jegerlehner Wallis 42, e, j, g. 38. Roch36. Kuoni St Gall 21-22 No. 41, e. 37. Muller Uri II 32-33 No. 487. holz Aargau 267, e.

II

36 No. 265c, h.

41. Heyl

Tirol

586, o.

39. Depiny Osterr 264 No. 266, o. 42. Kiessling

Osterr

II

40. Depiny Osterr 265

79 No. 92, c.

43. Kiessling Osterr

No.

IV

No. 43, e. 44. Kiessling Osterr VI 122-123 No. 209, e, o. 45. Zingerle Tirol' 204 No. 345', e, g. 46. Karasek Galizien 49 No. 58, a, t, c. 47. Mackensen Warthe 257 No. 560. 38-39

RF RE

Carnoy Picardie 40, i, k.

Jijena Sanchez El perro negro 106-107 Columbia. 24 Memorat GE 1. Brockie Durham 54-55. 2. Partridge F-L XXIII 340, 4. Rudkin F-L XLIX 122, c. 5. Tebbult F-L LVI 222. CI Westropp F-L XXI 482-483.

1.

3.

Rudkin F-L XLIX

6. Fauset

JAF XLI

121-122.

544 No. 29, d.

4. 1.Johnsson Skansk Fm 36. 2. Osterberg Uppland 44, e. 3.VFA 1070 Vastergotland. VFA 2221 Smaland, e. 5. IVFA 3463 Viirmland, e. 6. IVFA 5149 Vastergotland. GD 1.Gr Dan I 34-35 No. 17, a, k, n. 2. Kr Dan V 15 No. 63, e. 3. Kr Dan V 19 No. 80, e, j. 4. Kr Dan' V 14 No. 37. 5. Kr Dan' V 15-16 No. 42. 6. Kr Dan' V 16 No. 43, e. 7. Kr Dan' V 104 No. 298. 8. !Kr Dan' VI 58 No. 137. 9. DFS Hund 773. 10. DFS Hund 3055. 11. DFS Hund 3281, e. 12. DFS Hund 3284. GH 1. Sinn Gelder 141, e,y. 2. Sinn Zeeuwsch 156, y. GV Meyer O VI Z XXIV 150-151 No. 58, d, o. GG 1. Niederhoffer Mecklbg IV 98 = Bartsch Mecklbg 136 No. 162. 2. ZA 56 244 Schl-Holst.

GS

3. ZA 61 585 Schl-Holst,

e, d (eyes).

Kiihnau Mitt Schl VII xvi

95, e, f.

4. ZA 32 575 Westf.

Schell Berg' 131 No. 376. 9. Zender Eifel 131 No. 479. 11. Zender Eifel 308 No. 1085, f. 12. Zender Eifel 310-311 No. 1105, f. 337 Ufranken.

14. Zender

Eifel

17. Klarmann

Karasek Wolhynien

5 No. 20.

5. Gander Laus 69 No. 182".

7. Wucke Werra 310 No. 496, e, 1.

No. 1096. 13. Zender Eifel 312 Luxbg 308 No. 573. 16. ZA 157 Steigerwald 160. 18. Kiessling Osterr III 12-13 No. 5, e. 19. 20. Brendle-Unger Penn Germ 209. 315 No.

1114.

15. Gredt

Goude Chateaubriant 36. 24 Fragment. On a certain stretch of road night travelers are followed by a spook. GE Leather Hereford 38. CB

CW

Trevelyan Wales 52, e.

6.

=

8. Schell Berg 168 10. Zender Eifel 307 No. 1082, o.

The Prince of Darkness GS

GD

41

VFA 4265 (no place given). 1. Kr Dan II 386 No. 200. 2. Kr Dan V 16 No. 66, h. 3. Kr Dan V 18 No. 76. 4. Kr 232 No. 614. 5. DFS Hund 1257, g. 6. DFS Hund 3281. 7. DFS Hund 3284, e. Hund3295, e. 9. DFS Hund 3335. 10. DFS Hund 3341. 11. DFS Myt Dyr 339, i. Myt Dyr 1241.

1.lLaan Ndll Holland

GH

5. Sinn

Dan2

V

8. DFS 12. DFS

13. DFS Myt Dyr 1734. 2. Laan

126, e, g.

Ndl I

3. Molen Frysk

128.

6. Sinn Noord-Brabant

51.

76 No. 101, d.

I

118, e.

4. Sinn Gelder 39.

7. Sinn Noord-Brabant

76 No.

102.

GV

Wolf Ndl

GG

1.Jahn Pomm

= Sinn

599 No. 500

Oude 97-98

190 No. 238, g.

4. Bugener Munster

13.

= Cock

Braban t 15 1-1 52 No. 13 i .

2. ZA 54 099 Schl-Holst,

5. Schumacher

Rh Wf

XVIII

3. Strackerjan

e.

46, e.

Oldbg

II

6. Mackensen Ndsachs

262.

II

21

No. 28, e, g. 7.Schambach Ndsachs 197 No. 212', e. 8. Engelien Mark 10 No. 4, g. 9. Gander Laus 116 No. 3021. 10. Kiihnau Oschl 233-234 No. 244, e. 11. Kiihnau Schl I 61-62 No. 67. 12. Kiihnau Schl I 298-299 No. 255. 13. Meiche Sachs 56 No. 62, e. 14. Eisel 15. Eisel Voigtld 136 No. 363. 16. Eisel Voigtld 137 Voigtld 135-136 No. 362 (7 instances). No. 366, h. 17. Wucke Werra 439 No. 724. 18. Mayer Rh Wf VI 270, c. 19. Schell Berg' 119 No. 336, e. 20. Zender Eifel 311 No. 1099. 21. Zender Eifel 314 No. 1110, d, h. 22. Zender Eifel 314 No. 1111, d, o. 23. ZA 392 Rhein. 24. Gredt Luxbg 310 No. 579\ i. 25. Gredt Luxbg 313 No. 583, k. 26. Gredt Luxbg 314 No. 585 (2 instances). 27. Gredt Luxbg 315 No. 587, a. 28. Gredt Luxbg 318 No. 594'. 29. Gredt Luxbg 373 No. 725. 30. Gredt Luxbg 397 No. 788. 31 . Gredt Luxbg 598 No. 1106. 32. Gredt Luxbg 600 No. 1111, e. 33. Stintzi Elsass I 137 No. 123. 34. Stintzi Elsass II 25 No. 24. 35. ZA 152 519 Elsass, a. 36.

ZA 152 527 Elsass. 37. Waibel Baden II 71, d, o. 38. Birlinger Schwab II 199 No. 186, e. 39. Klarmann Steigerwald 136. 40. Reiser Allgau 281 No. 342, e. 41. Reiser Allgau 282 No. 347. 42. Reiser Allgau 283 No. 349, e. 43. Schoppner Bayr III 254 No. 1254, e. 44.

ZA 163 293 Bayr, e, n. 45. Gotz Sudeten IV 160 Bohm. 46. Kuoni St Gall 69 No. 145. 47. Kuoni St Gall 80 No. 170. 48. Miiller Uri II 32 No. 486, c. 49. Muller Uri II 45-46 No. 508, w. 50. Muller Uri II 56 No. 525b. 51. Muller Uri II 59 No. 528". 52. Mailly Burgen 66 No. 371.

RF

1.L'Amy Jersey 116. 2. Madelaine Normandie Rolland France 70 No. 61. 5. ITaverne Rev

4.

80-81, e. fl

fr VI

26. Spook follows night traveler until he takes refuge in GE CW

1.

Hole Engl

148.

2.

Rudkin

FL XLIX

3. Madelaine

Normandie

264.

254.

a house.

117.

Croker Wales 277.

CS

MacGregor Scot 286-287, w.

CI

Gregory Ireland 257, w.

GS Johnsson Sv Lm B IX 52-53 No. 149, w. GD 1. Kr Dan II 387 No. 206, w. 2. Kr Dan" V 16-17 No. 45. 3. Kr Jyl VI 50-51 No. 69, o. GH Panken Ons Volk IV 214 No. 116 = Sinn Noord-Brabant 75 No. 99, c. GV Cock Brabant 84-85 No. 68 = Wolf Ndl No. 487, d, k, f. GG 1. IMullenhoff Schl-Holst 217 No. 320. 2. Schwanold Rh Wf X 219 No. 4. 3. Gander Laus 133 No. 399'. 4. Zender Eifel 310 No. 1094. 5. Gredt Luxbg 308 No. 572. 6. Gredt Luxbg 308 No. 574, o. 7. ZA 144 035 = Kiihnau Schl I 305 No. 272 Bohm. 8. Muller Uri

II

30-31

No. 484. 9. IDepiny Osterr 265 No. 274. 10. Kiessling Osterr IX 39-40 No. 64, r. Galizien 51 No. 65. 12. IMackensen Warthe 319-320 No. 692, f.

l1.Karasek

RF

1.Colson Wallonia No. 20, o.

459-460

IX

50

= Boxus

FF FFA Virrat kk. T. Harvia b) 175, s. FM 1. HEM EA 462/101 Nagyszalonta, Memorat GE Hunt Cornw

Fl br

XXII

3. La Salle Berry 212-213,

26

472, h.

r.

2.

329-330,

y.

2. Harou

Rev trad pop

t.

HEM EA

2747/1

Ipolydamasd, a.

XXV

The Devil in Dog Form

42

Kr Dan V 169 No. 638. 2. DFS Hund 623. Rh Wf XXXIII 72 No. 4, d. 2. Schell Rh Wf XII 127. Miiller Uri II 38 No. 496. 5. Karasek Galizien 61-62 No. 101.

GD

1.

GG

1. Sartori 4.

3. ZA 151 220 Baden. 6. Karasek Wolhynien

7 No. 27.

CB

GG

Goude Chateaubriant 36. Night travelers followed home by spook. Sloet Dieren 34, e, d. 1.Thimme Ndt Zs VII 39. 2. Muller-Rudersdorf

RF

Lecoeur Normandie 398, d.

26 Fragment.

GH

27. Spook GS

GD GG SP

Mitt Schl XXI

160 No. 19.

follows night traveler into house.

IVFA 3472 Vastergotland, q. 1. Kr Jyl VI 50 No. 68. 2. !DFS Myt Dyr 1. Schell Berg' 134 No. 386, e.

IKnoop

Posen 103-104

= Knoop

1173.

2. ZA 152 044 Elsass.

Posen' 73-74

No. 110, k.

Memorat GS VFA 5309 Halland.

27

follows night traveler until he drives it off by prayer or magic. D 2176.3.2. Evil spirit exorcised by religious ceremony. F 405.6. Grain scattered as a means of dispersing spirits. G 271.2. Witch exorcised by use of religious ceremony, object, or charm. HDA III 348, 351-353, 500, 992 Prayer, name of God, calling on Holy Trinity drives off evil spirits.

28. Spook

CI GS

GN GD GG

Gregory Ireland 256, q. 1.VFA'" 1757 Bohuslan, w.

2. IVFA 3496 Vastergotland, n. 3. VFA 5243 Dalsland, e, n. Hermundstad Valdres III 111 = NFS K. Hermundstad VI 67, d, e, q. Kr Dan V 167 No. 634, s. 1. Jahn Pomm 422 No. 532, d, n. 2. Strackerjan Oldbg I 214, s. 3. Kiihnau Schl II 609 No. 1255 = Dt Vk Bohm II 29 No. 7, p, c, v. 4. Kohler Erzgeb 87 No. 117, p, j, n, w. 5. Eisel Voigtld 131 No. 345, e, p. 6. Baader Baden II 47-48 No. 67, a, j, d, h. 7. Rochhoh Aargau II 161 No. 386, t. 8. Depiny Osterr 265 No. 270, a, n. 9. Mailly Burgen 66 No. 37", 10. Mailly Burgen 113 No. 68, e, n. 11. Karasek Wolhynien 6-7 No. 26, d, o. e, k, i, a. 12. ZA 195 140 Budapest, e. n.

28 Memorat 1. IVFA'" 1326 (no place given), e, n, w. 2. IVFA 1383 Vastergotland, s, c. 3. IVFA 5092 Vastergotland, n. 4. IVFA 5190 Vastergotland, e, n. 5. IVFA 5363 Varmland, e, n. GD Kr Dan! V 13 No. 34, n. GH Sinn Holland 155, e, n. GG 1. Schmitz Eifel 33-34, a, n, o. 2. ZA 1502 Rhein, s. 3. ZA 151 432 Baden, n, w. FF !FFA Laihia. Eino Risku 190, n.

GS

28 Fragment. Spook can be got

VFA™ 2391 Vastergotland, GG Mailly Osterr 46 No. 99.

GS

rid of

by prayer or magic.

e, n, o, 1.

An odd combination of fact and fancy and of empirical and magic laws is seen in legends that tell of a person's success in driving off a spook dog by hitting it (Lt. 32), as in this variant from Norway: "Hanna one time saw a dog; she was out gathering potatoes. But the thing that was remarkable about this dog was that it left no trace behind at all, although it was rainy weather and wet in the field. She hit at the dog, and it vanished instantly" (NFS K. Strompdal XI 108). Of course, there is nothing extraordinary about getting rid of a strange dog by

The Prince of Darkness

43

hitting it. But the supernatural character of the dogs in this legend-type is ap parent in their instantaneous disappearance (and above, in the failure to leave paw-prints); and hitting them is associated with the magic law of striking to disperse or disenchant spirits (motif "t"). The motif of striking as a defense against evil spirits is found in a very curious legend which contains the devil-as-a-dog motif in only ten variants, mostly from the northwestern part of Germany. In this story a man drives off the dog by hitting it only in pairs of strokes despite its plea to be hit once more: "Schlag noch einmal!" The man refuses or runs away in fright (Lt. 34). In one text the man gives the devil the third stroke, but says, "Das ist der dritte Schlag, welchen Gott dem Teufel gab!" and the devil leaves anyway (Strackerjan Oldenburg I 255). In general, however, the third stroke is refused; only one text states a reason: "Wer aber im Eifer auch noch drei fugte, war ihm nicht mehr gewachsen" (Zaunert Westfalen 336). Apparently this legend of the additional stroke refused is related to the fairy-tale motif of striking a monster only once, for the second stroke would revive it (C 742). Possibly the underlying idea of this taboo is, as Alexander Krappe suggested,1' that of homeopathic magic, "the hair of the dog." In legend variants the reason for refusing the additional stroke is largely obscured; and in some cases the interest is shifted from the content of the dog's speech to the horrifying fact that it speaks at all (Knoop, see below; Bodens Rhein 143 No. 608, Zentralarchiv 55 957, Zender Eifel 315 No. 1116): "Ein Mann begegnete einmal einem schwarzen Hunde, der ihn unverwandt ansah. Der Mann trug einen dicken Stock bei sich und versetzte dem Hund damit einen tiichtigen Hieb iiber den Kopf. Als der Hund sich nicht von der Stelle riihrte, versetzte er ihm noch eins in die Zahne. Da wurde der Hund erschrecklich gross, sah den Mann mit seinen feurigen Augen an und sprach: 'Schlag noch einmal!' Der Mann aber hiitete sich, es zu thun, sondern machte, dass er fortkam" (Knoop Bl Pomm II 34 No. 4). Since diabolical dogs rarely have the power of speech in legends it seems particularly apt that the legend, (see Lt. 1168, 1175, for exceptions), realistic as it is, focuses on the person's fear of the speaking phantom, and not on the magical aspect of the number of strokes. The motif of a monster's begging for another stroke and being refused is a common one in the fairy tales of vari ous countries from the Near East to Northern Europe," but it does not fit in with legends based on seriously regarded beliefs. The reason this motif occurs in the legend at all is probably that it belongs to a larger complex of motifs con cerned with striking as a means of disenchanting or destroying either imaginary monsters or "real" witches and werewolves. That striking a spook brings not relief, but dire results to its victim (Lt. 36), falls under the principle of magic law that the spirits are to be accosted in no waywhatsoever: not by addressing them unknowingly (Lt. 40, see examples above) or intentionally (Lt. 42), or by trying to drive them from their rightful domain (Lt. 45). Mocking spirits is especially foolhardy as a man in Silesia discovered. He imitated a spirit ("der Seehirte") that immediately appeared in the form of frapper qu'un coup," Revue d'ethnographie et des traditions populaires, VI (1925), 434. a Reinhold Kohler, Kleinere Schriften, I: Zur Marchenforschung ed. Johannes Bolte (Weimar, 1898), pp. 469-472. 1' "Ne

The Devil in Dog Form

44

poodle and attacked him; shortly thereafter the man died of his injuries (Kiihnau Schlesien I 577 No. 610). The taboo against mocking the spirits is fre quently associated with the Wild Hunt, as in the legend which tells of the evil a black

that befalls a man who imitates the Huntsman ("Hast helfen jagen, kannst helfen nagen," Sinninghe 233; Grimm No. 173). A particularly grim story from East Prussia is related to this Wild Hunt legend-type; it relates the horrible fate of

who whistled at the Wild Hunt:

a man

Ein Mann namens Brans aus der Schirwindter Gegend ging einmal um Mittemacht iiber Land, als er die Wilde Jagd iiber sich dahinziehen horte. Da er ein mutiger Mann war, fing er an, zu dem Larm zu pfeifen. Bald kam er an den Friedhof, der nur etwa dreissig Schritte vom Wege entfernt auf einem Hiigel lag. Von dorther gesellte sich zu ihm ein grosser, schwarzer Hund, der nicht von seiner Seite wich. Nun wurde ihm doch unheimlich zumut. Er ging schneller und schneller, bis ihm der Schweiss von der Stirn tropfte. Aber der Hund hielt gleichen Schritt mit ihm. Der Mann hatte einen starken Stock in der Hand, und mit diesem schlug er plotzlich mit auf den Kopf des Hundes los. In demselben Augenblick aber verwandelte sich das Tier in einen feurigen Unhold, dem Rauch und Flammen aus dem Munde schossen.

aller Kraft schwarze

Ohnmachtig vor Schreck stiirzte Brans zu Boden. Als er wieder zu sich kam, war sein Verstand verwirrt, er konnte zwar mit Miihe nach Hause kommen, hatte aber unterwegs ein Stuck seiner Kleider nach dem andern ausgezogen und achtlos auf den Weg geworfen. Mit Miihe konnte seine Frau von ihm erfahren, was ihm begegnet war. Dann fasste ihn ein hitziges Fieber, und er horte immer wieder das Schiessen wenieen Tagen starb er. 32. Person

F

405.2.

der Jager und das Bellen der Hunde.

Nach

[Pohl Ostpreussen 146.]

gets rid of spook by hitting it. D 712.3. Disenchantment Spirits driven off by knife-thrusts and pistol shots.

by striking.

VFA

GS

GN GH GG

4759 Vastergotland, k, v. NFS K. Strompdal XI 108 No. 12, v. Molen Frysk II 40. 1. Bodens

Rhein

146 No. 623,

4. Mackensen Warthe

32

und Hollarufen

o.e.

2. Zender Eifel 314 No. 1109.

3. ZA 152 569 Elsass,

RF Boxus Fl br XXII 338, p. Memorat CI Morris Bealoideas VII 170,

e.

Skane II 104. 2. VFA 1070 Vastergotland, I, v. 1.ZA 55 194 Schl-Holst, e, v. 2.ZA 55 778 Schl-Holst. 3.Sartori

GS

1. IWigstrom

GG

No. 3, o.

4. ZA

a.

259 No. 566.

32 237 Westf.

5. Bodens Rhein

144 No. 613.

XXXIII

71

Wolhynien

6

Rh Wf

6. Karasek

No. 25, f.

noch einmal!" Man gets rid of spook by hitting it in pairs of strokes; for third blow. C 742. Tabu: striking monster twice. Though monster begs that hero strike him again, hero refuses. Monster would otherwise revive. G 303.16.19.19. Beating the devil. One must give him an odd number of strokes. Devil asks for one stroke more.

34. "Schlag

it

asks

GG

1. Knoop

Oldbg Rhein

I

143

Memorat GG 1. ZA 55

Bl Pomm II 34 No. 4, e, d. 2. IStrackerjan Oldbg I 254-255, s. 3. Strackerjan j. 4. IStrackerjan Oldbg I 255, n, j. 5. ZA 59 208 Schl-Holst. 6. Bodens No. 608. 7. Zender Eifel 315 No. 1117.

255,

34

957 Schl-Holst.

34 Fragment

GG

Zaunert Westf 336, e.

2. Zender Eifel 315 No. 1116.

The Prince of Darkness 36. Person

45

spook, hits it to drive it away; dire results.

encounters

GE

3. Henderson Engl 238 1. Hartland Engl 235-236, a, e, b, v, w. 2. Henderson Engl 238. note, I, w. 4. Hole Engl 148, 1. 5. Glyde Norfolk 65, 1. CW 1. ICroker Wales 275-276 = Sikes Wales 170, e. 2. Howells Wales 22-23, !, v. 3. Moore

= Rhys Wales I 292, w. Halland 115-116, a, e. 2. IKarlgren

Man 48-49

Sv Lm B II 33 No. 28, q. 3. VFA 3184 (no place given), e. 4. IVFA 3960 Vastergotland. GN Bj0rndal M0re 61 . GD 1. Kofoed Bornhold 143. a, w. 2. Kr Dan IV 181 No. 624, a, w. 3. Kr Dan V 17 No. 72, 1, w. 4. Kr Dan V 168 No. 635. 5. Kr Dan V 168-169 No. 637. 6. Kr Dan VI 194 No. 549, a, b, s, w. 7. Kr Dan VI 197-198 No. 561, w. 8. Kr Dan VI 210 No. 610, w. 9. Kr Dan

GS

GH GG

1. Kalen

VI

210 No. 611, c, w.

12.

Kr Dan' V

10.

!Kr Dan VI 213-214 No. 626, 13. Kr Dan' V 20 No. 57,

19 No. 53, w.

Vol k IV 170 No. 102, w. II 34 No. 5, m.

1.PankenOns

r, w. a.

11.

Kr Dan" V

14. Uhrskov

18 No. 49, a. Dan 125, w.

2. Sinn Gelder 140, y, w.

Bl Pomm VIII 68 No. 61, w. 3. Bartsch 6. BringeMecklbg 135 No. 160, e, k, i. 4. ZA 58 511 Schl-Holst, a. 5. ZA 55 337 Oldbg. meier Ndt Zs XX 81, w. 7. Sartori Rh Wf XXXIII 70 No. 1, w. 8. Sartori Rh Wf XXXIII 9. Sartori Rh Wf XXXIII 71 No. 3, w. 10. Schambach Ndsachs No. 204- = 70 No. 2, d. Bl Pomm

1. Knoop

2. Haas

Ndsachs II 27 No. No. 257*, d, w. 14. Kuhnau Oschl 244 No. 260, a, w. 15. Kohler Erzgebirg 92 No. 130, d, w. 16. Sieber Sachs 166-167. 17. Prohle Uharz 226. 18.Schell Berg' 39 No. 109, d. 19. Zender Eifel 309 No. 1089. 20. Zender Eifel 317 No. 1121, k. 21. Gredt Luxbg 309 No. 576, w. 22. Gredt Luxbg 599 No. 1108, k. 23. ZA 152 342 = Stintzi Elsass II 16 No. 9, d, w. 24. ZA Eckart Hannover

37,

209, e, w.

12. Schambach

w.

163 577 Oberbayr, 156, a, e, m, 29. Graber 895

1. Knoop

CB

1. Le Rouzic

GN GD

VFA"'

45

IX

No.

Ill,

k.

2. Kuhnau 2. Le

13. Gander

e.

Laus

No. 24, i.

162-163

1.ZA

98

26. Kohlrusch

Miiller Uri Vernaleken Alp 47,

w.

II

Schweiz

1, w.

No. 822. 31. ZA 170

Schl I 515-516 No. 558, a, e, v. Rev trad pop XIX 146, w.

3. Sebillot

508,

30.

28.

Rouzic

216

169-170, e, /.

v, w. 2. IVFA 3309 Vastergotland, k. INFS K. Strompdal XI 105-106, v. 3. Kr 1. Kr Dan V 167 No. 633. 2. Kr Dan' V 69 No. 212.

1.

4. DFS

GG

II

255 No. 287 = Mackensen

a,

No. 156, a, d, e, w.

129-130

Carnac 69 No. 26. 138-139, i, k, u.

36 Memorat CW Sikes Wales

210",

Sudeten

25. Samek

Posen' 74 No.

I

No.

Miiller Uri

w, r.

SP

GS

e. 27.

Karnten

Tirol,

Bretagne

o.

Kuhn Ndt

11.

Ndsachs

911 Bohuslan,

Hund

Jyl VIII

230 No. 397, w.

625.

54 030

Schl-Holst.

4. Mackensen Warthe

2. ZA

466

Rhein,

1, u,

258 No. 562 = Karasek Galizien

e, w.

3. ZA

142 659

Mahren,

e, w.

49 No. 57, d.

36 Fragment.

GG

RF CB

Spooks must not be hit. Ndsachs 59 No. 100. 2. Miiller-Rudersdorf Mitt Schl XXI 160-161 No. 20, d. 5. Rochholz 4. Rochholz Aargau II 32-33 No. 263, w. 3. Miiller Uri II 38 No. 495b, w. Aargau II 36 No. 265g. 1. Kahlo

Madelaine Normandie 81, e. 1. IP-Y Sebillot Bretagne 164, e.

2.

IP-Y Sebillot Bretagne

164-165,

a, e.

38. Person shoots at spook, bullets fail to wound it. G 303.4.8.11. Devil in animal 501 Ghosts can be shot only with a form cannot be hit by bullets. HDA

III

blessed bullet. Sinn 331 Spook animal cannot be hit (or caught). Sinn 592 Witch in animal form cannot be hit. GE GS

CD

1. Herrick

VFA

JAF XX

4049 Varmland,

Kr Jyl

III

151. e.

262 No. 344.

2. Emmons Texas 125, u.

The Devil in Dog Form

46 GH

Wolf Ndl

GG

1.Bringemeier Ndt Zs XX 86. Veckenstedt Wend 410-41 1, a.

SW

524 No. 437 = Sinn Oude 97, m.

Memorat GG Lohmeyer Saar

2. Waibel

Baden

II

126, o.

3.

Muller Uri

II

50 No. 518', s.

38

88 No. 185, e.

38 Fragment.

Spook cannot be hit by bullets (unless blessed). 1. Sinn Overijsel 66-67. 2. Sinn Zeeuwsch 83, e. 1. Strackerjan Oldbg II 191. 2. Sartori Rh Wf XXV 56.

GH GG

schel

Thiir II

7. Gredt

RF

Luxbg

79 No.

3.

5. Gredt

Luxbg

317 No. 592.

1. Colson Wallonia 210.

93.

IX

Fl br

56 = Boxus

Rolland France

310 No.

XXII

329.

578.

3. Zaunert Westf 218. 6. Gredt

2. Lapaire

Luxbg

316

4. Witz-

No. 589.

Berry 134= La Salle Berry

69 No. 61.

spook dog, takes it for a real one; speaks to it; dire results. One should never speak when in contact with spirits.

40. Person encounters

III

HDA CI

484

IJones F-L XV 337, h.

VFA 1132 Skane, w. 2. VFA 1220 Varmland, k, p, n. 3. VFA 1289 Varmland, w. VFA 3922 VastergStland, w. GD 1.Gr Dan I 184 No. 222, a. 2. IKr Dan II 384 No. 190. 3.Kr Dan' V 17 No. 46, q. 4. Kr Dan' V 18 No. 50, d. u. 5. Kr Dan' VI 81 No. 201, q. GH Zand Ons Volk VI 56 No. 168, k, v. GG 1. Eckart Hannover 152. 2. Eisel Voigtld 134 No. 353, e, 1. 3. Eisel Voigtld 134 No. 353, m, w. 4. Kahlo Harz 17 No. 31 =Voges Braunschweig 140 No. 119. 5. Gredt Luxbg 597 No. 1105, g. 6. Warker Luxbg 31 No. 30. 7. ZA 158 224 Ofranken =Klarmann Steigerwald 38-39, v. 8. Miiller Uri II 30 No. 482, d. 9. Muller Uri II 222-223 No. 831', k. 10. Muller Uri II 224 No. 835, k. 11. Rochholz Aargau II 29 No. 259, d, k, v. 12. MackenGS

1.

4.

sen Warthe

261 No. 571, a, e, w, x.

Memorat GS IVFA 3203 Vastergotland, d. GN 1. NFS Ole Smed IV 24, a, v. GD 1. Kr Dan V 16 No. 69, a,

13. ZA 186 715 Steierm, v.

40

2. NFS d.

2.

Kr. 0stberg I

Kr

Dan

No. 198, y, v. GG 1.Zender Eifel 317 No. 1122, w.

FF

!FFA Uusikirkko.

VI

40, a, v.

195-196

No. 555, k, x.

2.ZA 157 113 Ufranken, a, Terijoen Yhteislyseo. Irja Kokko. 703, n.

3.

Kr Dan" VI

80

d, v. c.

spook, accosts it; dire results. E 279.6. Ghost punishes person who molests him. E 235.1. Ghost punishes person who mocks him. HDA III 502, 505 One should not answer evil spirits, it is taken as mockery and brings on dire

42. Person encounters

results. GS GD

1. 1.

VFA

Kr

3813 Varmland,

Dan

II

b, w.

384 No. 191.

2.

2.

Kr

VFA

5049 Vastergotland, b. Dan V 169 No. 640. 3. Kr

Jyl VI

51 No. 70, b, e, w.

4. DFS Myt Dyr 661, e, w.

GH GV GG

1. Kemp Limbg 195, b, w. 2. Sinn Gelder 36, e, w. Lehembre Ons Volk V 83-84, b. 1. Pohl Ostpr 146, a, k, e, w. 2. Stahl Westf 121 No. 16 = Grasse Preuss I 732-733 No. 782 = Zaunert Westf 336, a, b, e, d. 3. Irmscher Mitdt V 15, e, w. 4. Kiihnau Schl I 577

No. 610 = Peter Schl 98, w.

5. Meiche Sachs Schweiz 37-38 No. 23 = Meiche Sachs 62-63 No. 75, a, e. r. 6. Sieber Harz 198, i, b, w. 7. Schiitte Zs Vk XI 339 = Ranke Dt 39, 10. Stintzi Elsass e, w. 8. Gredt Luxbg 313 No. 584'. 9. Gredt Luxbg 601 No. 1114, a, o. II 43 No. 50, o. I1. Kohlrusch Schweiz 155, b, e, k, u. 12. Kohlrusch Schweiz 155-156, b, r, k. 14. Rochholz Aargau II 28-29 No. 258, d. 13. Kuoni St Gall 29 No. 64, e, b, u.

Aargau II 38 No. 265r, w. Knoop Posen' 25 No. 41, c.

15. Rochholz

SP

The Prince of Darkness SW

1. Schulenburg

42

Memorat

GS

VFA'"

47

Wend 176-177,

b, c, w.

2. Schulenburg

b, w, k.

1614 Bohuslan, d, o.

1.lQuensel Thiir 232, n. 2. ZA 467 Rhein, a. Spook harmless unless accosted.

GG

Wend 177-178,

3. Karasek Wolhynien

81-82

No. 331, d, c.

42 Fragment.

GH GG

RF

Kemp Limbg 202, e. 3. Meiche 11-12. 2. Biigener Minister 1.Bartsch Mecklbg I 135-136 No. 161, 1, w. Sachs 60 No. 69. 4. Ritzier Rh Wf XII 190 No. 1 = Lohmeyer Saar 63 No. 120, k. 5. Zender Eifel 311 No. 1097, m. 6. Gredt Luxbg 596 No. 1105, a. d, m. 7. Baader Baden I 321 No. 358, k. 8. Kiinzig Baden 30 No. 83. 9. Meier Schwab 96 No. 107, e, b, w. 10. Kohlrusch Schweiz 155. 11. Depiny Osterr 29 No. 76, k. Madelaine Normandie 269.

45. Person

GE

goes to spook's

1. Parkinson

York

haunt to drive it away; dire results.

127-129,

e, a, c, w.

2. Udal

Dorset 167-168 = Hardwick

Lane 172-173,

a, e.

Dyer Ghost 116-1 17 = Hole Engl 149 = Hartland Engl 235, b, w. Wessman Finl sv fdk 178-179, w. GD 1. Kr Dan VI 213 No. 623, w. 2. Kr Jyl III 219 No. 309. 3. Thiele Dan

CW GS

V

I

283 =

Kr Dan

248 No. 891, b, d, n.

GH Wolf GG

RF

Dt 547 No. 432 = Sinn Oude 97, a, 1, m, w. Schl II 599 No. 1246, p. 2. Schell Berg' 103 No. 295, a, d (eyes). 3. Gredt Luxbg 316 No. 589, a, e, w. 4. Gredt Luxbg 608 No. 1133, w. 5. Stintzi Elsass II 152-153 No. 41, a, e, d. 6. Depiny Osterr 132 No. 101, a, w, n. 7. Karasek Galizien 59-60 No. 97, 1, n. 8. ZA 192 056 = Miiller Siebenbg 57-58 No. 77, e. 1. Kuhnau

Fleury Normandie 80, y.

Spook Interferes with Traveler

While

some people unwittingly provoke the spirits, others are attacked by mali cious spooks even though not even magic guilt on the part of the victims is evident. This kind of spook Thompson classifies as "malevolent ghosts" under motifs

E 200-299. Stories of aggressive spooks reflect an elemental fear of the super natural and the unknown. The unsuspecting victims exhibit sheer terror, often expressed in physical terms of paralysis or even loss of consciousness (cf . the expres sion "ihm verging Sehen und Horen") in their utter helplessness at the hands of the capricious and violent attackers from the spirit world. There is probably a direct relationship between the person's fright and the origin of these legendtypes.

Such a relationship has been examined in detail by Friedrich Ranke in his article on spooks that ride a person's back (Lt. 72), "Der Huckup."" He points out that the experience of the "Huckup," or "Huckauf," is characterized by physiological symptoms of an acute anxiety state; he attributes the feeling of being weighed down to a sharp pain in the chest and shoulders somewhat like that of angina.13 These feelings of being weighed down are induced by fright, and the victims believe their state to be caused by a supernatural creature: "Das Gefiihl der lastenden Schwere im Erlebnis der Brustangst braucht nur mythisch, als Spuk, apperzipiert zu werden und die Begegnung mit dem Huckup ist fertig" (p. 51). 14 (1919), in Volkssagenforschung, pp. 39-69. 15Ranke calls this pain Brustbeklemmung, but insists it is essentially different from the incubus experience, which is characterized by difficulty in breathing only; see pp. 47-49.

48

The Devil in Dog Form

Ranke emphasizes that the degree of anxiety is important, it is "numinous" anx iety: ". . . 'numinose' Angst ist Angst vor dem Spukding, dem Fremden, Obermenschlichen, Unaussprechlichen, eine Angst, die mit den religiosen Erlebnissen in eine Sphare gehort" (p. 52). This numinous kind of anxiety is well illustrated in a Danish example about a man who had agreed to meet his friend after fishing. When he arrived at the beach he saw not far away somebody sitting at a fire. The man took it to be his friend and called to the figure. At his second greeting the figure rose, and the man realized it was a supernatural creature. He hurried away only to be overcome by the feeling of a great weight pressing down upon his shoulders. He finally managed to get out his pocket knife and stab at his assailant, which then left him in the form of a large black poodle dog with glowing eyes (Kristensen Dan VI 195 No. 552). Obviously the man's fear of the supposed evil spirit expressed itself in the feeling of being greatly weighed down. In most legends of this type, the cause of the "Huckauf" experience is not so clearly stated. A Flemish story tells how a girl late one night was walking on a lonely road reputed to be haunted by the phantom dog "Kludde." The knowledge that the way was haunted may have been sufficient to induce an acute state of anxiety in the girl. For suddenly Kludde jumped on her back and put its claws around her neck. The girl screamed for help, but the monster did not let go. She dragged herself home as best she could, and finally at the door of her house Kludde jumped off her back and ran away

(Lehembre Ons Volk V 83). Other legend-types in this group lend themselves to similar interpretation: the encounter itself involves a matter-of-fact occurrence, only it has been mythically apperceived as a result of numinous anxiety, to use Ranke's terms. For example, when a spook dog blocks the night traveler's way (Lt. 50) it is very likely that the person found a dog or other object lying or sitting in the road (or on a stile or bridge) on which he intended to pass. The apparition frightens the traveler al though it may not actually do anything. But the person encountering it imagines it has malicious intent, and either he goes another way or grasps to magic or religious formulas to drive off his adversary. Again, in legends that tell of a person's being tripped by a spook dog (Lt. 52) quite possibly a traveler did come upon a strange dog unexpectedly whose per sistence in staying at heel made it suspect. Note that in the following Walloon example, the dog is taken to be devilish because of its frightening glances and its resistance to the man's threatened blows: "Un vieil allumeur de reverberes nommd Renson, racontait qu'un jour il avait rencontre' un gros chien noir qui 'ne faisait que passer et repasser dans ses jambes' en lui lancant des regards effrayants. Ne pouvant l'ecarter malgrd les menaces de son baton, il pensa alors qu'il avait certainement a faire a un envoye de l'Enfer. 'Passe-foil, dit-il, fils du diable, qui que tu sois, le bon Dieu est avec moi.' Et il fit le signe de la croix. Le geste etait a peine fini que le chien filait en criant: cayute! cayute! comme si on lui avait assdnd des coups de batons" (Colson Wallonia IX 57). A legend from Weimar about a man transfixed on the spot for a certain length of time (Lt. 54) shows clearly the traveler's anxiety. "Ein Mann aus Hopfgarten

The Prince of Darkness

49

kehrte in mondheller Nacht spat von Erfurt zuriick, wo er den Arzt fur seine kranke Frau holen wollte. Als er in die Nahe von Utzberg kam, lief ein grosser schwarzer Hund mit machtigem Schwanze, feurigen Augen und mit Ketten um den Hals immer im Kreise um ihn herum. Der Mann wollte ihn verjagen, aber er konnte nicht; er wollte rufen, doch die Stimme versagte ihm; er konnte nicht vorwarts, noch seitwarts, er war wie auf die Stelle festgebannt. So verharrte er in Todesangst bis gegen 1 Uhr, da verschwand das Ungeheuer. Der Mann aber starb kurze Zeit darauf" (Mitzschke Weimar 109-110 No. 179). The man probably was in a state of tension to begin with because of his wife's illness, and was simply paralyzed by fright at the appearance of the strange dog (a watchdog that broke its chain?). The tension of a person hurrying through the night on an errand of mercy makes him especially susceptible to terrifying experiences, as has been recog nized by at least one folk informant. A Dane reported that his father once saw something supernatural, a black dog with glowing eyes; but, the informant goes on to explain, his father was riding his best horse to save the life of his sister who had brain fever, and so his imagination could have played him a trick (DFS Hund 674). In most instances, however, the informants take the spook to be par ticularly malevolent in appearing to a person on an errand of mercy (Lt. 56). That horses should shy or balk because of the appearance of a strange dog (Lt. 60) is not at all surprising. That horses (like dogs) are believed to have "second sight," the ability to see spirits invisible to man, naturally leads to the assump tion that such a dog must be a spook. The suspicion would tend to be confirmed if the dog were encountered under eerie circumstances, such as near a haunted spot, house, or graveyard. A person's reaction to such an incident would under standably be one of sheer fright, as in this legend from Sweden: "Many years ago a farmer from Edsbyn had been in Bollnas. He came past Ovanakers church about ten o'clock in the evening. A short distance ahead on the other side of the road he suddenly observed a black dog sitting by the roadside. But it was not an ordi nary dog, for fire spewed out of its mouth. The farmer acted as if he had seen nothing except that he whipped the horse to continue on. The horse meanwhile was startled so that it set out at full gallop, and when the farmer finally got home, he was half dead of fear. He had left the dog behind along the road" (Johnsson Folkminne och folktankar VI 101 No. 7). A text from Hungary reports a similar frightening episode: "When I was once coming home in a wagon from Csik, at Hatarpatak a little dog appeared before the feet of the horses. It kept coming and running around them all the time. I was gripped by an inner uneasi ness, a spiritual tension. In my fear I could not think of anything until I sighed out: 'Lord Jesus, what could this be?' Then the little dog disappeared. The dog was not a good apparition, that is my sacred belief" (HEM Eth. 6:54).w Legends dealing with spooks that weigh down a man's wagon so that the horses cannot pull it (Lt. 62) are probably related to stories of the "Huckauf." As Ranke points out, the motif of a spook's increasing weight has been attached to various legends where it is not directly based on the actual experience of physical pain "This text as well as the others from the Hungarian Ethnographical Museum were translated for me by Charles Molnar, a student at the Eastern Baptist Theological Seminary and the Univer sity of Pennsylvania.

The Devil in Dog Form

50

(pp. 53-54). Heaviness is especially associated with ghosts of the wicked. And thus it is entirely consistent that spooks which burden a vehicle should be inter

III

preted as restless souls of evil-doers (Wigstrom Skane tensen Dan V 74 No. 335, Kristensen Dan V 168 No. 636,

FFA Askola H. J. Laurinmaki

10,

VFA

870).

In

a

224—225

No.

Thiele Dan

673,

II

Kris-

165-166,

Schleswig-Holstein variant the

teamster brings difficulties upon himself by challenging the impaled head of an executed murderer. Suddenly his wagon becomes so heavy the horses can hardly draw it, and the driver sees that a black poodle is sitting in the back of the wagon,

but he cannot get rid of it. With great difficulty, the horses, dripping with sweat, struggle on. When the farmer gets home the poodle has suddenly vanished, but the cattle become restless until finally the pastor comes and calms them (Meyer Schleswig-Holstein 258-259).

In sharp contrast to this typical variant is the following legend collected in Posen by Knoop from a Polish nursemaid. Will-Erich Peuckert has rightfully designated this text an "invented legend.""

Ein Bauer mis Zakrzewko, der eine gute Ernte gemacht hatte, belud eines Abends seinen Wagen mit einigen Sacken voll Roggen, um sie nach Sliwo zur Windmiihle zu fahren. Er musste durch einen kleinen, aber alten Wald fahren, in dem es nicht recht geheuer war, und vor dem deshalb Jedermann Angst hatte. AIs der Bauer hineinkam, blieben seine Pferde plotzlich stehen. Er hieb auf sie ein, doch vergebens; er kam nicht von der Stelle. Da drehte er sich um und gewahrte einen schwarzen Hund auf seinem Wagen. Er warf ihn herunter. Plotzlich sah er ein machtiges Feuer hinter dem Wagen; die Aste der Baume fingen an zu brechen, und sogar die altesten Stamme wogten hin und her. Seine Pferde konnten nun aber wieder laufen, und er peitschte auf sie los. um so schnell als moglich aus dem Walde zu kommen. Doch kaum war er ein Stuck weiter gejagt. da war der schwarze Hund wiederum auf seinem Wagen. Er warf ihn wieder herunter, doch zugleich war auch der Wagen mit den Pferden verschwunden. Er stand allein da, und nur von fern vernahm er ein Bellen von Hunden, das immer naher kam. Bald sah er den schwarzen Hund wieder, hinter dem eine Anzahl von kleineren herkamen. Er floh, aber bestandig liefen die

grossen,

Hunde hinter ihm her. Endlich kam er fast ohnmachtig bei einem Hause an, aber als man ihm aufmachte, da stand auch der schwarze Hund neben ihm und ging nicht eher fort, als bis der Besitzer des Hauses ihn mit einem derben Knuppel forttrieb. Der Bauer aber ist seinem ganzen Leben nicht mehr am Abend von Hause fortgefahren.

[Knoop Posen 165.]

Peuckert is undoubtedly correct in insisting that this story is a poor example of legend narration in folk tradition. Even so, it has considerable value in provid ing a basis of comparison between "good" and "bad" texts. Typically, a legend dealing with spooks concentrates on one or two supernatural motifs, as in the

Schleswig-Holstein text above and other texts already quoted. The multiplica tion of fantastic motifs — the storm, the disappearance of the horse and wagon, the multiple dogs (what happened to them at the end of the story?) — is not typical of traditional legend narration. Not only is there a superfluity of fantastic motifs, but also there is a total absence of any attempt to explain them, to make the sequence of events coherent and plausible. Note that in the Schleswig-Holstein variant the development of the action is logical within the frame of reference of traditional beliefs. Perhaps, as Peuckert suggests, Knoop's text exemplifies "pre-logical" thought. Certainly it shows the ineptness of the informant as a narrator. Henssen, on the basis of his intensive collecting, insists that there are " "Erdichtete Sage," Ndt. Zs. f. Vk., XXI (1943), 10.

The Prince of Darkness

51

specially talented legend narrators who are the real bearers of tradition." These narrators take particular pains to make the improbable plausible, to combine objective reality and folk beliefs about the supernatural so that the whole gives effect of being Knoop's informant

Most conspicuously absent in the presentation of apparent connection with actual experience. Practically no subjective details about the farmer's reaction are given. Most legends do report the feelings of the person involved, and thus gain cogency as representations of fact. It seems highly unlikely that the adventure of the farmer from Zakrzewo would win anyone's credence; for the folk, unlettered and "superstitious" though they may be, are not so primitive that their credulity is extended to any story at all. As fantastic as many supernatural beliefs may be, they occur in folk legends in conformity with traditional narrative patterns, and/or logical principles of factual.

the

is any

cause and effect, and/or empirical facts.

Spook blocks night traveler's way. F 402.1.2. Spirit blocks 478 Spirits block traveler's way. HDA III 491 Ghost in road. Wessman 44 Ghost prevents person from proceeding Historical sources: 1. Klapper Mitt Schl XXXVII 26 No. 216 No. 651 (1605). 2. Muller Uri II 52 No. 521 (seventeenth Uri II 43^t4 No. 504 (seventeenth century).

50.

III

CS GS

Campbell Scot 141-142. 1.Johnsson Sv Lm B IX 50 No. 136. e. 2. Kalen Halland d, s. 4. VFA»" 1960 Bohuslan, n. 5. VFA 3869 Varmland.

GN

NFSH. DelgobeXXX21.

GD

1.

GH

1. Molen

95, e.

person's road.

HDA

animal form blocks on his way. 18 =

Kuhnau Schl

century). 3.

3.

VFA'"

I

IMiiller

801 Bohuslan,

Kr Dan V

16-17 No. 71, d, o, n. 2. Uhrskov Dan 105, e. 3. DFS Myt Dyr 504. Frysk I 119. 2. Sinn Gelder 41. 3. Sinn Gelder 140 = Sinn Oude 203, a, y, p, n. GG 1.Reusch Samland 48 No. 44, e. 2. Reusch Samland 50-51 No. 45 = Pohl Ostpr 150. 3. Haas Usedom 39 No. 43, f. 4. Wossidlo Mecklbg I 176 No. 504. 5. Strackerjan Oldbg I 186, d, x. 6. Strackerjan Oldbg I 232. 7. Bugener Munster 12-13. 8. Henssen Munster 92 No. 65.

No. 306, e.

Kiihnau Schl

13.

325 No. 303

137 No. 366.

Rh Wf VI

16. Eisel Voigtld 270-27 1

= Schell

a, e, v.

10.

Mitt Schl

No. 313, o.

138 No. 369, w.

Rhein

Kiihnau Schl I

VIII

304-305

No. 270, e.

xvi 95. 12.Kuhnau Schl I 326 14. Peuckert Schl 163. 15. Eisel

67 No.

17. Hoffmann

Ruhr

86 No. 211, n.

104, e, o, x.

Le Rouzic Carnac 115-1 16 No. 92.

RE 50

213-214,

= Kiihnau I 329-330

19.Zender Eifel 311 No. 1100, n, o. 20. ZA 5698 Rhein. 21. Gredt Luxbg 310 No. 578. 22. ZA 152 045 = Stintzi Elsass II 142 No. 29, p. 23. Prestel Schwab 37 No. 25, e, d, n. 24. Lutolf Schweiz 162 No. 100, e, f. Tirol 212, w. 26. IDepiny Osterr 264 No. 265, a. 25. Alpenburg 27. Vernaleken Alp 47. 28. ZA 186 413 Steierm, v. 29. Karasek Galizien 48-49 No. 56, o, c. Colson Wallonia IX 203 = Boxus Fl br XXII 335-336, e, t, k, o, m. 18. Mayer

CB

Hannover

I

Voigtld

RF

9. Eckart

l1.Kiihnau Schl

Jijena Sanchez El perro negro FM HEM EA 217/3 Polgar. Memorat

CI

I . Gregory Ireland 234, q.

GS GN GD

1.

83-85

Argentina.

2. Gregory Ireland 260-261.

VFA 1403 Vastergotland, n, w. NFS L. Johnsen I 69, v. Kr Dan II 385-386 No. 198, v.

2.

VFA

2610 Vastergotland.

" "Volkstumliche Erzahlerkunst," Zeitschrift des Vereins fur rheinische und westfalische Volkskunde, XXXII (1935), 8, 35. See Henssen, "Sammlung und Auswertung volkstumlichen Erzahlgutes," Hessische Blatter fur Volkskunde, XLIII (1952), 6.

/

r

The Devil in Dog Form

52 GG

1. ZA 54 435 Schl-Holst,

3. ZA 55 121 Oldbg. 4. Peuckert 83-84 No. 172, v. 6. Zender Eifel 308-309 No. 1088. 7. Zender Eifel 314 No. 1112, e, c. 8. ZA 178 Rhein, y, t. 9. ZA 25 352 10. ZA 151 333 Baden. n, r. 11. Ochsner Schweiz Archiv VIII 303-304, Lothringen. 12. Sooder Schweiz Archiv XXV 133 No. 77, e, w. 13. Mackensen Warthe 257 No. 558, f.

Mitt Schl XXI

2. ZA 54 968 Schl-Holst.

e.

142 No. 64.

5. Lohmeyer

Saar

Sebillot Bretagne I 171-172, t. Road blocked by spook.

CB

50 Fragment.

CS

Wilson Nithsdale 57, k.

GD

GH GG

DFS Myt Dyr 567. 1. Laan Ndl I 128.

2. Sinn Gelder 40-41.

3. Sinn Zeeuwsch

83.

= Niederhoffer

Mecklbg II 225. 2. Meyer Schl-Holst 263 4. ZA 57 948 Schl-Holst. 3. ZA 57 169 Schl-Holst. 5. Bugener Miinster 13. (2 instances). 8. Kiihnau Schl I 500 6. ZA 32 340 Westf, e. 7. Kiihnau Schl I 439-440 No. 464, a, e, v. No. 530. 9. Meiche Sachs 50 No. 45, a, v. 10. Sieber Sachs 301. l1.Wehrhan Hess 19 1. Bartsch Mecklbg

137 No. 164a

No. 24, e. 12. Schmitz Eifel 34. 13.Kiinzig Schwarzw 87, e. 14. Endros Allgau 93. 15. Endrfis Allgau 96. 16. Reiser Allgau 280 No. 341. 17. Reiser Allgau 283 No. 3481. 18. Reiser Allgau 283 No. 348*. 19. Schonwerth Pfalz III 194, e. 20. Grohmann Bohm 234235, s. 21.Kuoni St Gall 297 No. 505. 22. Liitolf Schweiz 342 No. 289c, o. 23. Nider-

berger Unterw 254. 24. Rochholz Aargau II 30-31 No. 260. 25. Rochholz No. 265a, s. 26.Alpenburg Tirol 212. 27. Zingerle Tirol' 171 No. 280, e. RF 1. Madelaine Normandie 80. 2. Madelaine Normandie 82-83, e, c. CB Le Rouzic Carnac 80-81 No. 42. 52. Spook GS

52

Aargau

II

36

dog trips person by running between his feet.

!VFA 3852 Vastergotland.

GD Kr Dan VI 198 No. 565. GH Huizenga Gron 43, i, u, a. GG 1. Haas Usedom 39 No. 43. 2. Kiihnau Schl I 301 No. 263, u, v. 3. Gredt Luxbg 508 No. 572, a. 4. Gredt Luxbg 600 No. 1112, e, d, o, n, h. 5. Baader Baden I 191-192 No. 208, f Memorat GG 1. Weber Nachbarn II 143 No. 1. 2. ZA 186 168 Steierm, o, v. 3. Karasek Wolhynien 6 No. 24, o, n.

RF

1. Colson

Wallonia IX

57, s, n, o.

2. Dorson

52 Fragment.

GS

GV CB

RI

Mich

Person tripped by spook dog's running Landtman Finl sv fdk 812, i. Lansens Zs dt Myth

HI

IP-Y Sebillot Bretagne Carraroli Rivista I 508,

76, y. between

his feet.

162. 164. d, u.

on the spot for a certain length of time Magic paralysis. Person or thing rendered helpless. HDA III 527 A person is transfixed by the appearance of a spirit until he says a prayer. HDA III 542 Persons may be transfixed at haunted spot. Sinn 539 Witch causes person to be rooted to the spot. Sinn 666 Wizard causes person to be rooted to the spot. Wessman 226 Man cannot move from the spot. Wessman 700 People and animals prevented from moving.

54. Spook

causes

person to be transfixed

(until sunrise). D

GG

2072.

Mecklbg IV 27, b, e, k, w. 2. Schambach Ndsachs No. 210», e. 3. Peuckert 5. Mitzschke Weimar 109-110 No. 179 = WiU135 No. 360, i. 6. Wucke Werra 339 No. 549, t. 7. Muller Uri II 36 No. 110 No. 136, i, w.

1.Niederhoffer Schl 163. schel

Thiir

4. Eisel Voigtld

II

Beskiden 64 No. 149. hynien 6 No. 22, v. SW Veckenstedt Wend 316. 493.

8. Karasek

9. Karasek Galizien

51 No.

64.

10. Karasek

Wol

The Prince of Darkness RE Jijena Sanchez El perro negro 106 FM HEM EA 2747/2 Ipolydamasd. 54

Memorat GG 1. Meiche

Sachs

Argentina.

No. 191, e, w, v.

143-144

2.

II

Muller Uri

50 No. 518", e.

Osterr II 35 No. 36a, c, w. 54 Fragment. Person transfixed on the spot by appearance of spook. GD 1.DFSHund3281,e,v. 2. DFS Myt Dyr 331, e. 3. DFS Myt Dyr 438. GG 1. Kiihnau Schl I 299 No. 257, e. 2. Irmscher Mitdt HI 66 No. 11.

I RF

106 No. 95, e, w. 1. Gagnon Bourbon

2. Madelaine Normandie

143.

3. Rochholz

Aargau

263, e.

1. IBergstrand Dalsland

68-69, k.

2.

VFA

3646 Vastergotland,

1. lEngebretsen 0stfold

w.

57-58,

2. ILangset Nordm0r

3. Wessman

q.

163.

GN

3. Kiessling

blocks person on errand of mercy.

56. Spook GS

II

53

„

107-108

= NFS

Finl

sv fdk

Edv. Langset

VII

73.

GG

1.

Kiihnau Schl I

Eifel

316 No.

6. Jungbauer 56

124 No. 202, a. 4. Gredt

1120, q.

Bohm 231, m, n.

2. Groeteken Sauerld 47-48 No. 50, e, d, q, j, s. 3. Zender Luxbg 317 No. 591, v. 5. Endros Allgau 97, a, e, o.

7. Zingerle Tirol5 263 No. 468, q. d, u, c.

CB lOrain L'llle-et-Vilaine 272-274, i, Memorat GD Uhrskov Dan 105-106, e, a. GG 1. IStrackerjan Oldbg I 293, n. No. 1124, k.

2. Zender Eifel

310 No.

1095, n.

3. Zender Eifel

317

4. IKarasek Beskiden 56-57 No. 123.

III

makes horses balk or shy. HDA 542 Animals shy at places where spirits dwell and will not pass. Wessman 227 Horses balk, are unharnessed. Historical source: Herrick JAF XX 151-152 (1683).

60. Spook

Rudkin F-L XLIX Ft VI

GE

1.

GS

1. Johnsson Fm

GN GD

NFS Christiansands Tidende

673, v.

Ft XXIX

71, q.

1903, v (2 variants). Dan 386-387 No. 204, e.

Kr Dan II 385 No. 194. 2. Kr II 3. Kr Dan V 15-16 No. 65, q. Kr Dan V 167 No. 634. 5. Kr Dan V 168 No. 635. 6. DFS Hund 1735, h. 1. Sartori Rh Wf XXIV 59 No. 5, y. 2. Kiihnau Schl I 329 No. 311. 3. Sieber Sachs 300.

4. Voges Braunschweig

Thiir II

SP

2. Olsson Fm

11/11

1. 4.

GG

2. Brown North Carolina

118.

101 No. 7, e, w.

137-138

114 No. 144, e.

No. 1 14, a, e.

6. Bodens Rhein

5. Mitzschke Weimar 145 No. 615.

122 No. 191

7. Zaunert

Rhein

II

= Witzschel

205 = Schell Berg 430, t, c. 8. Gredt Luxbg 308 No. 573. 9.ZA 151 420 Baden, e. lO.Klarmann Steigerwald 188, d. 11. Klarmann Steigerwald 215, a, e, p. 12. ZA 163 585 Oberbayr, e. 14. Kuoni St Gall 21 No. 40b. 13. Jegerlehner Wallis 21 1, b, q. 15. Niderberger Unterw 264. 16. Depiny Osterr 285-286 No. 402, b, q. 17. Mackensen Warthe 259-260 No. 567. Kiihnau Schl II 302 No. 925», d.

FM HEM EA 462/101 Nagyszalonta. Memorat CW Jones Wales 46-47, f.

60

CI

GS

Gregory Ireland 258. VFA"' 1759 Bohuslan, i, v.

GD GG

1. ZA 54 071 Schl-Holst.

GE

Dobie Texas 102-103, a, v, f.

1.

Kr Dan' V

15 No. 39.

Hund 887. Miiller-Riidersdorf Mitt Schl XXI

2. DFS

158 No. 14. 3. Zender Eifel 316 No. 1118, o. 4. Zender Eifel 316 No. 1119. 5. Gredt Luxbg 311-312 No. 581. 6. Ruhfel Bayr Heft VI 172 No. 6, i. 7. ZA 158 325 Ofranken. 8. Mackensen Warthe 148 No. 322, e, k, v. 9. Mackensen Warthe 257 No. 559. 60 Fragment. Horses balked by spook. 2.

The Devil in Dog Form

54 GD GG

1.KrDanV14No.59.

II

2.

Kr Jyl

122 No. 170.

VIII

219-220

No. 379.

93, e, r, s. 3. Reiser Allgau 281-282 No. 344. 4. Reiser Allgau 282 No. 346. 5. Reiser Allgau 283 No. 348". 6. ZA 157 100 Ufranken. 8. Kuoni St Gall 39-40 No. 86, b, n, t. 9. Vonbun 7. ZA 165 095 Ndbayr. 48 No. 51. Vorarlbg 1. Stoeber Elsass

2. Endros Allgau

down wagon so horses can hardly draw it. E 272.1. Ghost rides in cart. Horse can scarcely pull cart, later dies or goes mad. G 303.3.5.3. Devil becomes heavier and heavier. Animal taken into cart becomes so heavy that horses are unable to pull cart. HDA III 199, 201-202, 479, 517 Spirit weighs down wagon so that horses cannot draw it.

62. Spook weighs

GS

GN GD

1. Wigstrom

Skane

III

224-225

No. 673.

2.

VFA

4319 Varmland,

n.

NFS S. Hamland V 22 No. 9.

Gr Dan' I 178 No. 168. 2. Gr Dan" I 372 No. 514, h. 3. Kr Dan V 74 No. 335. e, s. Kr Dan V 168 No. 636, q. 5. !Kr Dan VI 130 No. 315, q. 6. Kr Dan' V 417 No. 1121, a. 8. Thiele Dan II 165-166, q. 9. Uhrskov Dan 108, s. 7. !Kr Dan' VI 45 No. 110. 10. DFS Hund 133, e. I1. DFS Hund 742, w. 1.

4.

GG

6. Zender

SP

Schl-Holst

1. Meyer

XXXIII

71 No.

Eifel

258-259,

3, a.

4. ZA

b,

u, q.

2. Meyer

Schl-Holst

118 149 Preuss, p, v.

b. 3. Sartori Rh Wf Erzgebirg 86 No. 117, \.

259,

5. Kohler

209 No. 732.

Knoop Posen 165, c, u, t, x.

FF

!FFA Askola H. J. Laurinmaki Memorat GS VFA 5194 Vastergotland, e. GD Kr Dan' VI 49 No. 118. GG Kiihnau Schl I 308 No. 279, c. RF Botkin N E 386, y, p, q, k.

10, b, r.

62

62 Fragment.

GS

RF

Wagons weighed down by spook. Halland. 2.IVFA 4113 Dalsland, Dalsland, v. 5. IVFA 5445 Bohuslan, e, n. 1.

VFA

870

Gagnon Bourbon

II

e.

3.

VFA

4348

Halland.

4.

VFA

5384

136-137.

Night traveler is mysteriously compelled to follow spook; it leads him astray (until sunrise). E 272.5. Ghost misleads traveler on road. F 402.1.1. Spirit leads person astray. F 420.5.2.9. Water-spirits lead travelers astray. G 303.9.9.6. Devil leads and misguides people. HDA III 478, 483 Evil spirit leads people astray. HDA III 492 Black dog with huge eyes leads people astray. HDA III 542 Persons who wander into haunted place may get lost. Sinn 171 A If leads people astray. Sinn 540 Witch leads people astray. Sinn 667 Wizard leads people astray.

65.

GD

GG

DFS Myt Dyr 15, b. 1. Niederhoffer Mecklbg II 113 = Bartsch Mecklbg 137 No. 164\ s. 2. Eisel Voigtld 138 No. 369, w. 3. Sieber Harz 24 = Reichardt Zs Vk XII 68 No. 29, s, v. 4. Kiinzig Baden 30 No. 82. 5. Endros Allgau 96. 6. Leoprechting Lechrain 49. 7. Reiser Allgau 2788. Schoppner Bayr II 37-38 No. 498, a, b. 279 No. 336. 9. Miiller Uri II 37 No. 494, e. 10. Miiller Uri II 51 No. 519. 11. Depiny osterr 266 No. 276, w. 12. Karasek Galizien 91 No. 208.

FM 1. HEM EA 2643/1-3 Jaszkiser. 2. HEM Luby Fogyo legelokon 65 Memorat RF Pineau Poitou 111-1 12, p. FM HEM EA 2744/25 Balassagyarmat, w.

168, s.

The Prince of Darkness

55

65 Fragment.

People led astray by spook. Russwurm Hapsal 51 No. 45. GD DFS Myt Dyr 1968. GS

GH GG

2. Molen Frysk I 119. Ndsachs II 27 No. 37 = Kuhn Ndt 255 No. 287. 2. Peuckert Schl 163. 4. Eisel Voigtld 137-138 No. 367, e (2 instances). 5. Gredt 3. Eisel Voigtld 136 No. 363. Luxbg 600 No. 1110. 6. Gredt Luxbg 601 No. 1114. 7. ZA 465 Rhein, e. 8.Baader 10. Stintzi Elsass I 25 No. 21. 11. BirBaden II 71 No. 99. 9. Waibel Baden I 108-109. linger Schwab II 213 No. 214. 12. Birlinger Schwab II 326 No. 366, w. 13. ZA 154 309 Schwab, e. 14. Endros Allgau 94 (2 instances). 16. Panzer Bayr I 15. Endros Allgau 97.

1.ILaanGron

114, d.

1. Mackensen

179

No. 199.

17. Reiser

19. Reiser Allgau

Allgau

282 No. 345.

279-280

No. 338, e.

20. Jegerlehner

Wallis

18. Reiser 67, e.

Allgau

Kuoni

21.

St

280

Gall

No. 340. 281 No.

- 477.

CB

1. Le Rouzic Carnac 98 No. 66.

I

2. Sebillot Bretagne

149.

makes unprovoked attack on night traveler. D 2121.5. Magic journey: man carried by spirit or devil. E 261. Wandering ghost makes attack. Unpro

70. Spook

voked and usually unmotivated. E 261.4. Ghost pursues man. E 272.3. Ghost frightens people off bridge into stream. E 272.4. Ghost chases pedestrian on road. F 402.1.10. Spirit pursues person. F 402.1.12. Spirit fights against person.

III

420.5.2.8. Water-spirit splashes passing people. HDA 478^179 Evil spirits them into water and throw stones at them. Sinn 454 Fight splash people, pull

F

with a spook. Sinn 332 Spook animal fights with man. Sinn devil. GE Brown North Carolina 682-683.

916

Fight with the

CW

Jones Wales 203, o. Gregory Ireland 260, t, v. GD 1.KrDanl 35 No. 157. 2. Uhrskov Dan 112-113. 3. DFS Myt Dyr 471. GH 1.Laan Ndl I 127-128, d, o. 2. Sinn Gelder 146, y, v. 3.Sinn Holland

CI

51, e. 4. Sinn Overijsel 66, v, w. GG 1.Strackerjan Oldbg II 157. 2. Meiche Sachs 407-408 No. 536, e, f. 3. Engelien Mark 17 No. 8, e. 4. Peuckert Schl 217, r. 5. ZA 165 004 Ndbayr, e. 6. Jungbauer Bohm 229. 7.

Miiller Uri 273, u.

II

31 No. 485, e.

10. Alpenburg

Tirol

8.

Miiller Uri II j, w.

73, e, d, u,

53 No. 523, d, g.

9. Depiny Osterr 265 No.

11. Karasek Wolhynien

205 No. 759, n.

12.

Mackensen Warthe 104 No. 226.

CB FM

1. Le Rouzic Camac 85 No. 52.

2. Sebillot Bretagne

I

170.

HEM Eth. 21:30 Danos Pest megye. 2. HEM Eth. 34:35:108 Zemplen megye, w. 3. HEM EA 2746/8-9 Ipolydamasd, k, y, u, w. 70 Memorat GN NFS A. B. Larsen, Jr. V 125. GG Karasek Galizien 51 No. 66, e. FM HEM Eth. 39:42 Hortobagy, e, p, v. 70 Fragment. Night travelers attacked by spook. GE 1. Gurdon Suffolk 84. 2. Gutch-Peacock Line 53. GV 1. Cock Brabant 82-83 No. 77. 2. Harou Ons Volk XII 104. 3. Harou Ons Volk XII 104 = Es O VI Z XX 73. GG 1. Pohl Ostpr 166. 2. Jahn Pomm 422 No. 532, d, w. 3. Stoeber Elsass I 123 No. 172. 4. Miiller Uri II 36 No. 492e, w. 5. Rochholz Aargau II 36 No. 265f. 6. Depiny Osterr 1.

266 No. 275.

RF CB

1. Bosquet Normandie 215 = Nore France 256-257. 2. Lecoeur Normandie 405. 3. Madelaine Normandie 81. 4. Madelaine Normandie 81-82, i. 1. Fouquet Morbihan 87-88. 2. Le Rouzic Carnac 67 No. 23. 3. Le Rouzic Carnac 71 No. 29. 4. Le Rouzic Carnac 79 No. 39. 5. Le Rouzic Carnac 79 No. 40. 6. Le Rouzic

The Devil in Dog Form

56 Carnac 82-83 No. 44.

L'llle-et-Vilaine Melusine

IX

7. Le Rouzic

274-275,

w.

9.

Carnac 84 No. 46.

8. Orain

Rolland France 68-70 No.

61.

Melusine

HI

470

10. lSebillot France

= Orain 220 =

IV

221.

a certain spot. E 262. Ghost rides makes people carry him on their backs. F 420.5.2.10. Water-spirit sits on back of persons as heavy burden. F 472 Huckauf. A goblin which jumps on one's back. G 241.2. Witch rides on person HDA I 676-677 Aufhocker: frequently attributed to spook animals. HDA 478-479 Spirits that ride on a traveler's back grow heavier and heavier. Sinn

72. Spook rides

night traveler's back, jumps off at

on man's back. E 501.15.3.

Wild

huntsman

III

Malicious spirit makes man carry him. Sinn him. Sinn 934 The devil makes man carry him.

252

Werewolf makes man carry

801

GE Rudkin F-L XLIX 122-123. GD 1. Kr Dan VI 195 No. 552, b, e, p. 2. DFS Myt Dyr 1036, e, w. GV Lehembre Ons Volk V 83, u. GG 1.Strackerjan Oldbg I 232, g. 2. Biigener Minister 13-14, w.

3. Sartori Rh Wf XXXIII 71-72 No. 3. 4. Schambach Ndsachs No. 210'. 5. Voges Braunschweig 139-140 No. 118, w. 6. Kuhnau Schl I 526 No. 575, u, o. 7. Kuhnau Schl II 333-334 No. 1710, o. 8. Meiche Sachs 55 No. 58, e, u, w. 9. Wehrhan Hess 34-35 No. 52, v. 10. Wehrhan Hess 35 No. 53, v. 11. Bodens Rhein 136 No. 578, e. 12. Locher Rh Wf III 165-166, a. 13. Zender Eifel 334 No. 1185, u. 14. Reiser Allgau 278 No. 336. 15. Ruhfel Bayr Heft VI 173 No. 6. 16. Meier Schweiz Archiv XXI 174 No. 6a. 17. Koch Wien Zs XLVII 71 No. 26, f, u. 18. Karasek

Galizien 53 No. 80, u. 19. Mackensen Warthe 258-259 20. Mackensen Warthe 327 No. 712.

No. 564

= Karasek

Galizien 50 No.

61, u, k, w.

72 Memorat GE 1. Hardwick Lane GG ZA 463 Rhein, t.

172.

2. Hole Engl 150, w.

72 Fragment.

GE GH GV

People ridden by spook for a certain distance. Lane 49. 1.LaanGron32. 2. Wolf Dt 548 No. 433, e, i, w.

Harland

1.Cornelissen Ons Volk V 146 3. Lehembre Ons 143

GG

= Es

O VI Z

Volk V

XX

82-83,

= Gennep u.

4. Sinn

Flandre 671.

O VI

Z

2.Lamend

XXIII

1.

O VI Z

XXV

5. Zeekant Ons

61, e, u.

Volk X 142-

58-59, w.

2. Kuhn Westf 354-355, e, h. 3. Kuhnau Schl I 394 Laus 124 No. 322. 5. Haupt Laus 232 No. 276, a. 6. Meiche Sachs 54-55 No. 57 = Kohler Erzgebirg 89 No. 124 = Sieber Sachs 300. 7. Eisel Voigtld 132 No. 346, e. 8. Mitzschke Weimar 102 No. 162. 9. Wucke Werra 173 No. 272, w. 10. Kahlo Harzl7No. 31. 11. Prohle Uharz 98 No. 232. 12. Andree Zs Vk VII 130. 13. Bader Hess 14. Zaunert Hess 335. 15. Schell Berg» 99 No. 281. 16. Zender Eifel 50 No. 179, y, p, o, n. 1. Groeteken Sauerld 55 No. 58, a.

No. 395.

333 No.

4. Gander

1182, a, h.

Birlinger Schwab

II

17. Gredt

Luxbg

199 No. 186.

20.

311 No. 580.

18. Baader Baden

Birlinger Schwab

II

238 No. 238.

II

71 No. 99.

1ft

21. Endros Allgau

Bohm 231. 23. IGotz Sudeten IV 160, a. 24. Grohmann Bohm 236, e. 26. Henne Schweiz 155 No. 225, e, d, o. 27. Kuoni St Gall 19 No 83, u. 28. Rochholz Aargau II 37 No. 2651. SW 1. Schulenburg Wend 148. 2. Veckenstedt Wend 330-31, a, h. CB Le Rouzic Carnac 68 No. 25. 93.

22. Jungbauer

25. ZA 143 912 Bohm, e.

Miscellaneous Under "miscellaneous

Spooks

spooks" are classified various legend-types that do not fit of the stories listed in the spook category. Legends here in cluded under type 80 deal with spooks that shift from one shape to another, the general pattern

The Prince of Darkness

57

animal, or inanimate object. The variants here have little in common with one another except the shape-shifting motif which seems to be based on hallucination or illusion induced by anxiety. One variant suggests that anxiety may bring on such visions in its quoting a Russian proverb, "Darum sagt der " Russe: 'Der Schreck hat grosse Augen' (Karasek Wolhynien 8 No. 30). Another text states explicitly that the man involved was drunk (Wolf Niederlanden 592593 No. 493).1" In general, shape-shifting is a common characteristic of spooks (motif "k"); especially in departing, for example, they often change from dog form into a ball of fire and vanish into the air (see Pohl's text, above, cited in connection with Lt. 42). Not included under legend-type 80 are stories of the devil's ally transformed into a dog (see Lt. 250-299 below). More specifically shape-shifting is attributed to the little dog stolen from the Wild Hunt (Lt. 85): "Auf der Brunisried-Allmend, Kant. Freiburg, uberraschte der Nachtjager den Peter Noth. Eine Menge Thiere kamen des Weges; darunter gefiel ihm ein kleines geflecktes Hiindchen am meisten. Er steckte es in die Rock tasche, trug's heim und machte ihm ein Nestchen auf der Ofenplatte. Als er aber am folgenden Morgen nachsah, fand er statt des Hiindchens nur einen Rossapfel im Lager" (Rochholz Aargau II 29 No. 258 n.). Four of the texts cited here are only indirectly related to the Wild Hunt version of the legend. The two variants from Luxemburg (Gredt, 310-311 No. 579) tell about a man who captured the "Hubertushundchen," associated with a chapel of St. Hubert (the patron saint of hunters), only to find that it had vanished mysteriously in the morning although locked up securely in a room. The French variant similarly deals with a little dog that avoids capture; it is believed to be a dog of the Wild Huntsman (Grandveneur) or of St. Hubert (Sebillot Rev trad pop XIII 538 No. 234). However pre ternatural these little dogs may be, they seem merely elusive, not demonic. The motif of the little dog that is picked up and then becomes heavier and heavier (Lt. 87) may be a variation of the "Huckauf" motif, as suggested by Friedrich Ranke (pp. 58-60). There are so few variants here that it is not possible to determine the exact character of the dog. In the Swedish variant (Tufvesson Folkminne och folktankar III 163-164), the dog is identified as the "backahast," a water sprite that assumes horse form (here the dog changes into a horse when it is released). Only one German text (Burli Schweiz Archiv II 225) identifies the dog as belonging to the Wild Huntsman. In the vast majority of legends of the Wild Hunt the dogs are only incidental. human,

Their

show them to be supernatural: they have fiery tongues and eyes (E 501.4.2-3), or they are headless, or they are three-legged (E 501.4.1.6); and they are sometimes taken to be the ghosts of the wicked (cf. E 501.4.0.1. Animals descriptions

in wild hunt reincarnation of murdered person). Their behavior, however, is usually that of natural hounds in the chase. But in one legend-type attention is focused on a single dog, not the whole pack. This story deals with a dog who got separated from the Wild Hunt and appears in a man's house and cannot be dis19Cf. Gerh. Schumacher, "Volkskundliches aus Siedlinghausen und Umgegend," Zeitschrift des Vereins fiir rheinische und westfalische Volkskunde, XVIII (1921), p. 46: "Ein Teil dieser Spukgeschichten mag dem in damaliger Zeit [the nineteenth century] haufig vorkommenden 'delirium tremens' zuzuschreiben sein."

The Devil in Dog Form

58

When next the Wild Hunt goes by, the dog rejoins the pack: Hund ein Jahr lang unter einer Bettstelle gelegen; er war schwarz und weiss getigert und hatte die Gestalt eines Jagdhundes. Kein anderer Hund wagte sich an ihn heran, kein Mensch storte ihn. Kam jemand in seine Nahe, so knurrte er. Wo er lag, da lag er und wollte nicht weg. Auch frass er durchaus nichts. So lag er ein Jahr lang, bis der Waul [der wilde Jager] in einer Zwolftennacht das Haus durchfuhr und ihn wieder mit sich nahm" (Meyer Schleswig-Holstein 71). A parallel to this has been recorded in Wales by Marie Trevelyan: "Arawn [the Wild Huntsman] left one of his hounds behind him in an old barn not far from Llancarfan, Glamorgan. There the hateful creature, who had assumed material shape, remained for three months, defying all attempts to dislodge him. Because the strange dog would not go away, people said it was one of the spirit-hounds. The barn was left to the dog, and everybody avoided the place. One night when the tempest was high, Arawn and his hounds were heard shouting and baying above the howling of the wind. Two men passing the barn saw the strange dog springing out and jumping with joy. It ran yelping and bark ing along the roadway, then with one wild bound vanished, and was never seen lodged

(Lt.

"In Miissen

89).

hat ein

again" (p. 54). Although the supernatural dog in this legend-type is explicitly identified with the Wild Hunt, it is also clearly devilish in character. Indeed this fact has been corroborated by folk informants themselves according to Bringemeier." The dia bolical nature of the Wild Huntsman's dog in this story, plus the existence of both Germanic and Celtic variants, tempts one to see here evidence for the view point of the nineteenth-century mythologists that the motif of the devil in dog form is indirectly derived from Indo-European myth through the oral tradition of the Wild Hunt. Perhaps this theory cannot be entirely discounted; in the devel opment or use of the motif of the devil as a dog there may have been some conscious or unconscious association in the popular mind with the diabolical dogs of the Wild Hunt. But in terms of the folklore data available the connection is between very tenuous. Very few Wild Hunt legends focus on a rapprochement the dogs and people;" very few Wild Hunt legends show an individual dog as an independent agent. Besides the legend of the dog left behind, the only other Wild Hunt legends that may have influenced the devil-as-a-dog motif are those depicting the appearance of the pack as an omen of death (cf. Lt. 302).a On the whole, the legends of the Wild Huntsman and his dogs seem to belong to a tradi tion independent of the motif of the devil in dog form. The legend of the dog left behind in itself does not appear a likely source for the devil motif; on the con trary it would seem more likely that the Wild Hunt legend has been adapted to 50"Damonische Wesen in der Hofgemeinschaft," Ndt. Zs. f. Vk., XX (1942), 75-89; and Volkswelt in Westfalen (Munster, 1948), pp. 14-15. '1 Besides Lt. 85 and 89 as listed here, there is also the legend which relates that the Wild Hunts man asks people to hold his dogs (E. 501.15.6.1). See Kamp Dan 262-263, Kristensen Dan' II 88—90, Nos. 59-62. Here, as in the following chapters, legend texts supplementary to those listed in mv type-index are cited according to the abbreviations given in the bibliography, if the legend col lection is included there. '' The Wild Hunt is an omen of death particularly in Britain. Wales: Choice Notes 30-31, Sikes Wales 233-235 (quoted by Dyer Ghost 122-123); England: Henderson Engl 98, 100-101.

59

The Prince of Darkness

the more numerous and vital traditions of the devil as a dog." Even if the dog in the Wild Hunt did originally lend its form to the devil, the motif has since been determined by the general traditions about evil spirits, and, of course, by the implications of canine form itself. In any event, it seems to me useless to specu late on the connection between the Wild Hunt and the devil in dog form since

this connection is seldom made by the people the Pohl text above).

themselves (for an exception,

see

more worthwhile investigation would be the comparison of the Germanic oral legends of the Wild Hunt and the Celtic oral traditions on the Cwn Annwn and fairy dogs. In connection with certain variants related to the legend of the

A

dog left behind there are further parallels. Some German texts go on to relate that persons who are kind to the dog left behind are rewarded by the Wild Hunts man with money or luck in farming (Kuhn Westfalen 2-3 No. 3, Wossidlo Mecklen burg I 55 No. 153, Grohmann Bohmen 235-236). A legend from Mecklenburg relates how a poor woman's special generosity richly rewarded:

to the

Wild Huntsman's

dog was

[On New Year's Eve the woman hears the Wild Hunt]. . . . Das Getiimmel kam immer naher. Wie nun die Frau auf die Strasse schaute, horte sie ein schwarzes, lahmes Hiindlein am Zaune erbarmlich wimmern. Sie lief hin, holte den Hund und trug ihn an die warme Ofenecke. Der Hund aber naherte sich dem Backtrog und frass die sieben hausbackenen Brote der Frau wie einen Bissen. Da erkannte die Frau, dass es kein gewohnlicher Hund war; sie behielt ihn abei doch bei sich und nahm ihn Nachts in ihr Belt und theilte ihr Brot mit ihm; sie konnte aber das ganze Jahr Brotes nicht satt werden, denn der Hund war gar nicht zu befriedigen. Am nachsten Sylvesterabend horte sie die wilde Jagd wiederkommen, der Wod warf ihr einen Schoss voll blanker Goldgulden durch's Fenster in den Backtrog und sagte, "Dat is dorvor, dat du minen Hund 'n ganz Jor utfod't hest." Dann jagte er weiter und der Hund, der bei der Frau geblieben, lief mit. [Bartsch Mecklenburg 10-11 No. 14.]

What

makes this legend especially in the folklore of Wales:

notable

is that a

counterpart

is to be

found

One day when going home from Pentrevoelas Church, the wife of Hafod

y Gareg found on the in an exhausted state a Fairy dog. She took it up tenderly, and carried it home in her apron. She showed this kindness to the poor little thing from fear, for she remembered what had happened to the wife of Bryn Heilyn, who had found one of the Fairy dogs, but had behaved cruelly towards it, and consequently had fallen down dead. The wife of Hafod y Gareg there

ground

fore, made a nice soft bed for the Fairy dog in the pantry, and placed over it a brass pot. In the night succeeding the day that she had found the dog, a company of Fairies came to Hafod y Gareg to make inquiries after it. The woman told them that it was safe and sound, and that they were welcome to take it away with them. She willingly gave it up to its masters. Her conduct pleased the Fairies greatly, and so, before departing with the dog, they asked her which she would prefer, a clean or a dirty cow? Her answer was: "A dirty one." And so it came to pass that from that time forward to the end of her life, her cows gave more milk than the very best cows, in the very best farms in her neighbourhood. dog. by the Fairies.

In this

way was she rewarded for her kindness to the

[Owen Wales 82.]

Other Welsh variants (Owen Wales 83) tell about persons who fail of the dog and in return receive a purseful of money which turns out less — leaves, cockleshells

(cf. G 303.21.1.

MCf. Bringemeier, "Damonische Wesen," p.

Devil's money becomes

85.

to take care to be worth

ashes).

The Devil in Dog Form

60

A further example of Germanic and Celtic Wild Hunt parallels is seen in the legend that tells how the Wild Huntsman warns people to stay out of the middle of the road so that his dogs will not bite them (E 501.17.5.2)." In Wales, this motif also appears in

a legend of the "phantom funeral dogs": "About fifty two and Mrs. E , were returning home from a years ago, persons, Mr. mild, sultry evening. On the top chapel at Ysbyty Ystwyth, Cardiganshire, on a of Rhiw Cefn, Mr. J. said, 'Keep to the side, Mrs. E., so that they may pass, they

J

are the little dogs.' The narrator added that they were speckled and that the people called them Cwn Toili, 'phantom funeral dogs,' and Cwn Mamau, 'mother's dogs,' which suggest a connection with the Fairies, in some places called Bendith

Mamau" (Jones Wales 203). The legend warning against imitating the Wild Huntsman (Sinninghe 233) also has a counterpart in Welsh legendry (Trevelyan

y

Wales

53).

Celtic traditions on the fairy dog are not consistent. Although the Manx tradi tions of the fairy dog give a description resembling that of the Cwn Annum in the Mabinogion, "clear shining white with red ears,"'5 their behavior seems to have little to do with the Wild Hunt: The little white fairy dog with something red about his head heralded the approach of his owners, especially when they wanted to come indoors for shelter on a wild winter night. He may have been one of them in that serviceable shape.1" [Gill Man 127.] •

•

•

Another story about Fairy Dogs was related by an old man in 1874, who said that when a young lad, he and a companion were travelling one fine moonlight night in the East Baldwin Valley, and hearing something in a gill (small glen) they stopped, and on looking about saw little crea tures,

like small dogs with red caps, running away.

[Moore Man 49.]

The Scottish tradition on fairy dogs describes an entirely different sort of beast. The cu sith is about the size of a calf and is dark green in color." Furthermore it is decidedly malevolent. Campbell and MacGregor relate the tale of a woman who heard the bark of a fairy hound while on the beach. A neighbor rushed to her and hustled her away, "for if the dog was heard to bark thrice it would over take them."'" Campbell notes in addition that the fairy dog barks only three times, and if it should overtake the hearer at its third bark it would destroy him (p. 31). Another tale reported in similar versions by Campbell and MacGregor is the experience of two young boys who were sleeping in the cowshed (byre, shieling) and heard fairy dogs trampling on the roof.'* In Germanic tradition there are also spirit dogs associated with the "little people." The berghund of Swedish and Norwegian folklore is associated with

humanlike creatures variously known

as

troll, rd, under jordiske, berjekall, hauga-

"For examples, see Haas Pomm 39-40 No. 82; Jahn Pomm 7 No. 5, 10-11 No. 10, 14-15 No. 15. 18 No. 20, 24 No. 31; Karasek Wolhynien 45 No. 180; Knoop Pomm 131; Meyer Schl-Holst 73 '3 Choice Notes 30.

MN. B. G 303.6.3. 1.1. The devil appears during thunderstorm seeking shelter among people. In two Swedish variants a troll assumes dog form to seek protection from thunder: Wigstrom

Skane III 86 No. 276; Johnsson Skane 7. '7 Campbell Scotland 30. " Campbell Scotland 142-143; MacGregor Scotland 38. These texts are not identical, but similar in all essentials. =* Campbell Scotland 143; MacGregor Scotland 38-39.

The Prince of Darkness

6

1

folk or haugatusser. In most instances the berghund serves these people in herd ing.30 If seen at all, it is usually described as black.31 Its most common manifestation is its barking,3" often in a peculiar manner — three barks, one right after the other."

To imitate this bark would be very ill-advised (cf. mocking the Wild Huntsman), for the dog would then bite the person and the sore would never heal." German to the dwarfs or creatures of that ilk are not legends about dogs as companions too common. Panzer tells about a procession of dwarf warriors that was followed by a large black dog (Bayern I 11 No. 15). In a tale of the dwarf who calls upon a woman to act as midwife (F 372.1) Grasse gives a variant in which the dwarf woman is accompanied by a little black dog (Preussen II 23-24 No. 19). Most of the spirit dogs in Germanic and Celtic tradition do not behave in the manner of the devil as a dog, and there is generally not very much to suggest any connection between the fairy-, elf-, or dwarf-dogs and the devil. The chief interest of this small sampling of material on spirit dogs is to show the definite contrast between it and the mass of legendry clearly relevant to the devil-as-a-dog motif. The dogs of the little people do not intrude upon everyday life as the devil in

form does; they lack the menacing reality that characterizes the devil who may lurk in dog form at any bend in the road. Above all, the stories of the various spirit dogs for the most part lack the didactic force of the legends of the devil as dog

a

dog.

80.

Night

shape-shifting spook. D 610. Repeated transforma into one form after another. Sinn 804 Werewolf assumes

traveler encounters

tion. Transformation

many forms. Sinn 933 Encounter with the devil who assumes various

forms.

GS 1. Wigstrom Skane IV 98. 2. IVFA 4636 Vastergotland, e. 3. Landtman Finl sv fdk 590, w. GD Kr Dan V 15 No. 64, e, u. GH Wolf Ndl 592-593 No. 493 = Es O VI Z XX 55-56, n, w, v. GG 1. Jahn Pomm 102-103 No. 124, s. 2. Temme Pomm 184-186 No. 148, w. 3. Zaunert Hess 267. d, o, c, w. h.

315-316,

4. Schell Berg1 429

= Schell

6. ZA 152 476 Elsass, h. 9.

8 No. 30, t, d.

Mailly Osterr

Berg"

33-34 No. 70

5. Gredt Luxbg

349 No. 889, v.

7. Schoppner Bayr

= Calliano

III

255 No. 1254.

Osterr

I

166.

8.

342 No. 658,

Jecklin Graub

10. Karasek Wolhynien

11. Mackensen Warthe 260 No. 568.

SW Schulenburg Wend 176, a. 80

Mfmorat

GS

1. Bergstrand Dalsland 52, e.

80 Fragment.

GG

I

Z

XX

228-229

Thiir II

125-126

54-55

= Sinn

II,

19.

Zeeuwsch

33, o.

2. Mackensen Warthe 259 No. 565, c, w.

Shape-shifting spook.

1. Bechstein

No. 227. Luxbg 406 No. 810.

85.

2. Olofsson Vastergotland

Wolf Ndl 595 No. 495 = Es O VI I . Miiller Uri II 220 No. 827', d.

GH GG

=

No. 255

3. Baader Baden

I

Eisel Voigtld 135 No. 358, e. 2. Witzschel Thiir No. 205 = Kunzig Schwarzw 83. 4. Gredt

188-189

Person encounters small dog (one of the Wild Huntsman's), picks it up to take

61 No. 7; Faye Norsk 21; Andres Eivindson, Gamla Segner fraa Valdres, ed E. Nielson (Christiania, 1871), pp. 29-30. Cf. The fairy dog serves as a watch-dog of the brugh (fairy dwelling), Campbell Scotland 31. '1 Dybeck Runa IV 28-29 No. 17; Fjellstad Elvrom 42 M Fjellstad Elvrom 36; Kallstenius Sv Lm XXI 39-43 Nos. 51, 57, 58. » Gastrike IX 101 No. !53; Ahs Sv Lm (1929) 46. *' Gagner Dalarna 37; Gastrike V 42 No. 97.

J.

"Dybeck Runa V

The Devil in Dog Form

62

it home; it becomes a worthless object (or vanishes). E 501.15.6.7. Wild hunts man's dog when seized becomes stick (black coal). Sinn 345 B Spook rabbit, caught and locked in, turns into sandstone. 1. Kiihnau Schl II 466 No. 1070, k. 2. Bechstein Thiir II 146 No. 276. a, k. 3. Gredt Luxbg 310-311 No. 579\ i, v. 4. Gredt Luxbg 311 No. 579", v. 5. Stoeber Elsass I 12-13 No. 18, w. 6. Schonwerth Pfalz II 150-151, k. 7. Panzer Bayr II 71 No. 98, k. 8. Rochholz Aargau II 29 No. 258 note, k. 9. Kiessling Osterr II 35-36 No. 37, v. 85 Fragment. Spook dog cannot be caught.

GG

RF

XIII

Sebillot Rev trad pop

87. Person

538 No. 234.

small dog, picks it up; it becomes heavier and heavier so HDA 813 Heaviness associated with evil spirits.

encounters

III

that person has to drop it. GS

1. Tufvesson Fm Ft

GD GG

Kr

III

k.

163-164,

Dan V 16 No. 67, d, e, w. 1. Schell Berg" 445 No. 1141.

4. ZA

142 646 Bohm.

5.

2.

VFA'"

2. Warker

2242 Bohuslan, k, v.

Luxbg

Biirli Schweiz Archiv

147 No. 104, r.

II

3. Kreitmair

Bayr 22, k.

225, v.

A

dog left behind by the Wild Hunt (der zuriickgelassene Hund) appears at a person's house; it cannot be driven off; later it vanishes (rejoins the Wild Hunt).

89.

E 501.15.6.5. Wild huntsman's dog cannot be dislodged from house it GG

1. Bartsch Mecklbg 10 No. 14. 2. Niederhoffer Mecklbg 20-23 No. 25 = Knoop Ur-Quell V 13. 3. Wossidlo Mecklbg Holst 71 = Miillenhoft" Schl-Holst 577. 5. Meyer Schl-Holst 71 (4 variants). 6. Strackerjan Oldbg I 372-373 (2 variants). 7. Strackerjan Oldbg I 373-374 = Zaunert Westf 47-48. 8. 10. Kuhn 9. Kuhn Westf I No. 1 = Zaunert Westf 46-47. Bringemeier Ndt Zs XX 86-87. Westf 2-3 No. 3 = Zaunert Westf 47. 11. Kuhn Westf 5 No. 7. 12. Kuhn Westf 278 No. 318. 310".

13. Zaunert

Westf 336

15. Zaunert Hess

18. Grohmann

CW

has entered.

II 93-94 = Bartsch Mecklbg I 55 No. 153. 4. Meyer Schl-

8.

= Bringemeier

16.

Kuhn Ndt

Ndt

Zs

3 No. 2'.

XX

86.

14.

Kuhn Ndt

17. Griisse Preuss

II

Bohm 235-236, e.

1. Owen Wales 82.

2. Owen Wales 83 (2 variants).

3. Trevelyan

275-276

830-831

Wales 54.

No.

No. 990

Ill THE SPIRIT OF EVIL Mephistopheles. Die stets das

[Ich bin] Ein Teil von jener Kraft will und stets das Gute schafft. — Goethe, Faust I

Bose

The Devil

and

Evil-Doers

Nowhere tell of an

is the role of guilt in folk legends more evident than in those which evil spirit's appearance being occasioned by a person's wrong-doing. Basic to all these stories is the idea that sin and wrong-doing automatically exclude

person from the grace of God and expose him to the devil's power. Falling away from the virtuous life is by implication tantamount to entering into an alliance with the devil. A variant from Sweden (VFA 5405, Lt. 150) even states this prin ciple explicitly; it tells about the intrusion of the devil as a big black shaggy dog in a glass-blowing factory. He came because the workers were sinful; although they did not have contracts with the devil, they were nevertheless in his service. That sin invites the devil's appearance is the basic assumption of all the stories grouped here under legend-types 100-155, whether the devil comes to help the sinner, to prevent his wrong-doing, or to punish him. The differences among the various kinds of guilt analyzed by Mrs. Goez do not seem pertinent to the main import of the legend-types in this group. For in general the function of these legends is to show the evil consequences of wrong-doing whether there is a question of "magic" guilt — violation of the laws of the spirit world, "Christian" guilt — offenses involving contact with theVorbidden heathen world, or "moral" guilt — specific violations of the Christian ethics. As Mrs. Goez concludes in general about legends concerned with all types of guilt: "Eine padagogische Behandlung der Schlechten kommt haufiger vor; die Geister erziehen, selbst der Teufel bessert die Menschen. . . . Aber diese Erziehungsversuche verdrangen nie den strafenden Richterspruch, sondern verscharfen und unterstreichen eher noch die Schwere des Vergehens."1 Magic guilt is involved in legends warning against going abroad during the witching-hour (Lt. 100). The main difference between this legend-type and numer ous other legends which recount the hazards of traveling at night is that the a

stories here particularly emphasize the precept, and serve to enforce proper be havior. Some legends, for instance, would warn courting couples to be home betimes, as in this variant from Denmark: "In 1860 my mother, Maren Kristine

Hansdatter, was seventeen years old and housekeeper at the 1 Elsbeth Goez,

estate,

Binnisse.

She

"Der Schuldbegriff in der deutschen Volkssage der Gegenwart," Niederdeutsche Zeitschrift fiir Volkskunde, VII (1929), 249-250. G3

The Devil in Dog Form

64

was engaged to my father, but unofficially; and when he accompanied her home in the evening he never went to the door since they could not be seen together. But if Mother got home at midnight it was impossible for her to get in because

of

a black dog which stood outside the door and blocked her way. So she took care to get home before twelve since she did not dare face the dog alone" (DFS

Hund

766).

As examples of stories directed against "Christian" guilt, that is, entering into contact with the heathen world, Mrs. Goez cites legends of the devil and the card players, and the devil and the dancers. She bases this analysis, however, on the "magic" law that the devil should not be allowed to participate in these "Diese magischen Gegenmittel [such as banishment of the devil by a the name of or the priest, Jesus, sign of the cross] lassen keine rein moralischen zu, wenngleich sie vielfach durch KontamiDeutungen der Kartenspielersagen activities:

nation mit Fluchen und Feiertagsentheiligung in die moralische Sphare geriickt Wie beim Tanze scheint vielmehr das magische Gesetz zu gelten, dass man den Teufel dabei nicht teilnehmen lassen darf."' However, this interpreta tion ignores the fact that card playing and dancing themselves have been regarded as actual evils; therefore participating in them would invite the devil's appearance. Card playing, especially, has a long history of ill-repute. One of the earliest documentations of card games in Europe is said to be in the sermons of St. Bernardus of Siena who preached against card playing as early as the fifteenth century." From time to time card playing has been a mania in Europe in all classes.' Zender states that the (Catholic) clergy was very much concerned about excessive card playing in the seventeenth and eighteenth centuries: "Aus Visitationsprokollen des 17. und 18. Jahrhunderts sehen wir, welch scharfen Kampf die Geistlichkeit gegen das Kartenspielen, vor allem an Sonntagen, fuhrte. Die Sagen von dem Teufel bei den Kartenspielern spiegeln diesen Kampf wieder."" Similarly, Olofsson reports that in Vastergotland during the 1860's card playing was actually fanatical; the men played night and day for hours and even days at a time at auctions, mills, servants' quarters as well as taverns, to the great detriment of their work and families.' There is then considerable reason to understand why cards would be regarded as "the devil's pictures,"7 and card playing as the devil's own game.* Therefore, playing cards would indeed involve what Mrs. Goez has called Chris tian guilt, not because people let the devil participate, but because their indulging in this devilish game in itself constitutes entering into contact with the forbidden heathen world. People have gone so far as to assume a connection between win ning at cards and the pact with the devil. This is especially clear in legends which werden.

'Ibid., VI

* W.

(1928). 229.

Gurney Benham, Playing Cards: History of the Pack and Explanations of Its Many Secrets (London and Melbourne, 1931), p. 31; William Andrew Chatto, Facts and Speculations on the Origin and History of Playing Cards (London, 1848), p. 90. ' See Chatto's chapter, "The Progress of Card-Playing," pp. 92-188. 5 Volkssagen der Westeifel (Bonn, 1935), p. 156. 0 Folkliv och folkminne i As, Vedens och Gdsene harader i Vastergotland, Vol. II (G6teborg, 1931), p. 260. 7

Jeanne Cooper Foster, Ulster Folklore (Belfast, 1951). p. 104. See Volkskunde: Tijdschrift voor Nederlandsche Folklore, XIV (1901-1902), 'n duvellspul.' Bij 't kaartspel staat de duivel achter den speler. (Groningen.)."

'

165:

"

'Kaort'n

is

The Spirit of Evil

65

report that the devil appears at the feet of a card player who wins constantly (Lt. 114). An unusual variant from Hanover reports that a freemason, therefore a person in league with the devil (G 303.10.6), was a consistent winner: In einem Nachbarorte konnten die Bauern gar nicht auf einen griinen Zweig kommen, obgleich sie sich die gross te Miihe gaben und nicht bloss am Tage, sondern audi die Nachte hindurch Kartell spielten. Nur der Wirt, der ein Freimaurer war, gewann fast bestandig, besonders wenn er in Kreuz oder in Schiippen setzte. Man spielte schliesslich nicht gern mehr mit ihm, weil er nicht nur immer gewann, sondern audi so gar lasterlich fluchen konnte und iiber alios spottete. Aber niemand wagte ihm das Mitspielen abzuschlagen. In einer Nacht, als er ungewohnlich viel Gliick hatte, entfiel einem Mitspieler eine Karte. Als er sich schnell um sie aufzuheben, bemerkte er unter dem Tische, zu Fiissen des Freimaurers, einen

Heilige wieder biickte, grossen

schwarzen Hund, mit einem Paar Augen wie ein "Gnibbelstein" runder (d.i. ein faustgrosser, Stein, der friiher zum Glattmachen der Hemdenniihte gebraucht wurde). Er gab seinem Nebenmann heimlich ein Zeichen, und dieser folgte ihm vor die Tiir, wo er letzterem seine grausige Entdeckung mitteilte, und beide beschlossen, genauer nachzusehen. Da schlug es 1 I'lir, und im selben Augenblick kam ein I.uftzug aus dem Hause, der ihnen fast die Miitzen vom Kopfe riss.

Als

sie wieder hinein kamen, waren die ubrigen Spieler aufgestanden, ein

zu entdecken. Doch war ihnen die Lust zum Weiterspielen

Hund war aber nirgends

vergangen. [Wehrhan Freimaurerei 49 No. 21.]

griindlich

The legends of the devil and the card players here have been divided into several legend-types mostly as a matter of convenience. It seemed especially appropriate to set off legend-type 113, "The Fourth at Cards," for this is a well-established legend which usually concerns the devil in human form with a hoof instead of a foot. This story occurs in all the Germanic language area including the United

I

suspect that the story of the fourth at cards is the basic legend-type, and that the variants with the devil as a dog are later rationalizations of the hoof motif, since it might seem more credible to find a dog under the card table than a hoofed foot on a stranger. The devil-in-dog-form variants also are more popular in the Scandinavian countries than elsewhere; and therefore it seems likely that they were influenced by a local version of widespread popularity. The frequent occur rence of the story in both Catholic and Protestant areas warrants particular atten tion. In general I suspect that the legend of the fourth at cards is clerical in origin and/or dissemination because of the distinctly religious-didactic interpretation given to most of the variants. The legends of the devil and the dancers cited here are mainly from Sweden and Norway (Lt. 115); the one Swiss variant is something of an anomaly — a more common legend-type of the devil and dancers on the Continent deals with a girl who wants to dance forever, so the devil dances her off to hell (Sinninghe 902, G 303.10.4.1). Here again is a case where the activity itself, and not the devil's States.

participation, is considered evil. To be sure, card playing, drinking, cursing, and fighting are sometimes going on at these dances; but clearly dancing is regarded as equally evil, and in variants of legend-type 115 it is the activity under particu lar criticism. A Swedish text from Smaland (VFA 5462) illustrates this attitude especially well: A pastor's servants ask permission to go dancing; he accompanies them to the dance hall, then instructs them to look under his arm as he holds it out in front of £he entrance (D 1821.3.1). They follow his directions, and seeing a black dog among the dancers, they decide they no longer want to go dancing.

The Devil in Dog Form

66

In

dance legends concentrating on the fiddler (Lt. 116), a relationship to the with the devil is apparent. For the fiddle has often been regarded as the devil's pact own instrument; and in Sweden and Norway it is held that good fiddling can be learned only from the devil himself, the nacken.' Therefore when the fiddler sees the devil among the dancers and realizes his own responsibility in the evil activity, it is entirely understandable that he should abandon his music. In the following text, the wickedness of playing for dances has been extended to apply to an accor dion player instead of the more usual fiddler: There was a musician named Johan Erik. He was good at time played at every dance. And it was very gay when the fun One time they had been dancing a long time and had no large dog came in the door. The musician saw it was a strange

playing the accordion, and at one was at its height. thought of stopping. Then a very dog that he had never seen before.

The dog went around with its mouth open and its tongue out as if it were sprung; and it went around and sniffed and smelled at all who were there. The musician asked the others who were there if they saw the large dog. But no one saw it. Then the accordion-player wanted to stop; but the others did not want to and were angry at him. And the dog went around with open jaws as if it would devour them all. But then the musician got scared. He threw down his instrument and ran out. And after that he never played again. [NFS A. R0stad III, 5, collected in Finnmark, 1920-1921.]

Although various legends directed against the evils of card playing and dancing are generally known in the European-American folk tradition, it is perhaps sig nificant of the special popularity of the devil-as-a-dog motif in Scandinavia that particularly there the devil assumes dog form in appearing to dancers and card players.

Evil spirit

appears to person who goes abroad during the witching hour. E 285. Ghost haunts well, prevents drawing water after dark. E 587.5. Ghosts walk at midnight. G 303.6.1.1. Devil appears at midnight. G 303.17.1.1. Devil

100.

disappears when cock crows. HDA 11-12, or from sundown to sunrise. CW

GS

GH GV GG

SW

RF

RI FM 100

GS

GD GG

Sikes Wales 170-171

= Davies

Lm XVI iii

III

555

The witching-hour

may be

12-1,

Wales 182, w.

2. VFA 3 184 Vastergotland, w. Kemp Limbg 197, w. 1. Bechstein Dt 134-135 No. 148= Cock Brabant 89-90 No. 75, e. 2. Sloet Dier 35, e, x. 1. Meyer Schl-Holst 263 = Mullenhoff Schl-Holst 201 No. 300«, w. 2. Schell Berg 212213 = Schell Berg" 171 No. 502, e. 3. Gredt Luxbg 598 No. 1107, w, x. 4. Baader Baden II 47-48 No. 67, j, d, n. 5. Depiny Osterr 265 No. 271, n, x. 6. Karasek Wolhynien 6 No. 21, k. 1. Icelander

Sv

69 No. 81 .

Veckenstedt Wend 411. Auricoste Rev trad pop XIX 411 No. 30, d, w. Ortoli Corsica 320-32 1, d, k, q, w, x. 1. HEM EA 2643/1-3 Jaszkiser. Memorat 1. Wigstrom

Skane

II

316, y.

2. 2.

HEM EA

IVFA

2746 Ispolydamasd, x.

2610 Vastergotland,

v.

DFS Hund 766.

1.KuhnauSchlI617No.654.

2. Zender Eifel 315 No. 1115.

XXIII

"See Maja Bergstrand, "Nacken som musikaliskt vasen," Folkminnen och folktankar, (1936), 14-33. In one legend where a man goes to learn fiddle playing from the "nacken," he sees black dogs come up from the water and dance on the shore while the "nacken" plays — Linnarsson Vastergotland 34.

The Spirit of Evil

67

100 Fragment

GG

1. Meyer Schl-Holst 3. Montanus

14.

263

Westf

I

= MulIenhoff 143-144,

Schl-Holst

e, d, u.

Luxbg

6. Schoppner Bayr 314 No. 585. Crocioni Le Marche 126, d.

RI

II

201 No. 300", e, x.

4. Hoffmann 289 No. 774.

2. Bugener Miinster No. 240, m. 5. Gredt 7. Karasek Beskiden 61 No. 136.

Ruhr

96-97

Evil spirit appears to person who works at forbidden time: after sundown, on eve of holiday, or on Sabbath. C 631. Tabu: breaking the sabbath. C 752.1. Tabu: doing things after sunset (nightfall). G 303.22.9. Devil comes and works with man who continues to work after night. Wessman 29 Person who works late Saturday night warned by a ghost. Wessman 158 Person who works at for bidden time has frightening experience. Wessman 160 Person who works at forbidden time falls into the hands of the devil.

102.

GS

V

1. Gastrike

GN GD GG

e, x.

4. !VFA

•vfdk

117.

50-51

Nergaard 0sterdal

Kr Jyl

III

158-159

Rhein

IV

2. q.

IVFA 3308 Vastergotland, d. 3. IVFA 3565 Smaland, 5. VFA 5392 (no place given). 6. Landtman Finl

39, x.

No. 221, e, x.

II

2. Bringemeier Ndt Zs XX 88, x. 3. Knoop Posen 28-29, 47-49, b, d, n, v. 5. Wolf Hess 107 No. 161, u. 6. Zaunert 229, d. 7. Gredt Luxbg 597-598 No. 1105, e. 8. Stoeber Elsass I 24-25 No. 34, 9. Depiny Osterr 272 No. 322. 10. IHeyl Tirol 526, e, o, j, x, w. 11. ZA 187 496

1. Strackerjan b, e, c.

No. 112, b, w.

4614 Vastergotland,

Oldbg

4. Bindewald

II

m, u, w.

23, n.

Hess

Steierm.

SW

RF 102

GG

Veckenstedt Wend 41 1, t, w. Dardy LAlbret 291 No. 76, i.

Memorat Zender Eifel

95 No. 358, u.

Evil spirit

appears when people dance, play cards, or get drunk on holiday or Sabbath. G 303.6.2.14. Devil appears to Sabbath breakers. Wessman 167 Person who misses church scared by spook animal. Wessman 169 Persons who

104.

eve

play cards on holy day frightened. GE IPowell F-L XII 74, x. CW Croker Wales 278 = Sikes Wales 199, k, e. 3. Landtman Finl sv fdk 120. 4. GS 1. VFA 1510 Dalsland. f, x. 2. IVFA 5380 Varmland. Wessman Finl sv fdk 67-68, e, x. 5. Wessman Finl sv fdk 68, x. GN 1. Braset Sparbu 140-141, v, x. 2. IHermundstad Valdres I 39-40. GD 1.KrDanVI 194 No. 548, v,x. 2. Kr Jyl VIII 316-317 No. 535, k, w, x. GG 1. Knoop Pomm 61-62 No. 118. 2. Kiihnau Schl I 331-332 No. 318, d, k, n. 3. Bindewald e. 4. Depiny Osterr 291 No. 438, x. 5. IDepiny Osterr 291-292 No. 439, e, q. Osterr 292 No. 443, x. 7. Depiny Osterr 292 No. 445. 8. Depiny Osteer 298 No. 9. ZA 187 537 Steierm.

Hess 209-210, 6. Depiny 484, e, q. 104

1. Olofsson Vastergotland

GS

GG 110.

Memorat 1. Zender

The devil

GS

GD GG

1.

IVFA

Eifel

II

260.

159 No. 578, v.

2.

IVFA

2. Zender

5530 Dalsland, e, x.

Eifel

159 No. 579.

appears where people are carousing.

3803 Halland,

q, x.

2.

1.KrDanVI 159 No. 458, x. 4. Kr Jyl IV 230-231 No. 581. Muller Uri

III

IVFA 4742 Bohuslan, Kr Dan VI 196 No.

2.

326.

97-98 No. 1185, e.

e. 557, b, e, d, n.

3.

IKr Dan VI

202 No.

The Devil in Dog Form

68 110

Memorat

GS

VFA'"

GS

VFA 3786 Varmland. Hull Qstfold 41 = NFS Ruth Hult

Bohuslan, e.

IIOFragment

GN

III

65.

The devil

appears under the table when people are playing cards. E 293.2. Ghost scares card players. G 303.6.1.5. Devil appears when cards are played.

112.

Wessman GS

1.

The devil

78

Arill Vastevensk

132, b, e, f.

among the cardplayers. x.

2. Bergstrand Dalsland 56

VFA'" 1362 Bohuslan, b, x. 7. !VFA'" 1756 Vastergotland,

4.

Bohuslan, q. Vastergotland, f.

GN

63-64,

1. Fjellstad

II

GG

872 Halland,

Elvrom 65, e, f.

4. NFS Edv. Langset

26-27.

1. IBodens Rhein

81 No. 355.

No. 574, q. 4. IZA Rhein 312. No. 136, b, q. 112

GS

e.

= VFA

IVFA'" 8.

VFA

2957, x.

3. Kalen Halland

1444 Bohuslan. 718 Varmland,

6.

VFA'"

f, w.

1646

VFA

9.

753

VFA 1025 Halland, f. 12. VFA 1346 Vaster 13. VFA 2518 Halland, q, j, c. 14. VFA 3302 Vastergotland, e, f. 15. IVFA 34% gotland. Vastergotland, x. 16. IVFA 3563 Smaland, x. 17. IVFA 3991 Halland, f. 18. VFA 4243 Dalsland. 19. IVFA 4307 Halland. 20. VFA 4318 Varmland, f. 21. IVFA 4426 Vaster gotland, f, x. 22. VFA 4991 Vastergotland, x. 23. VFA 5057 Vastergotland, i, x. 24. IVFA 5176 Halland, x. 25. IVFA 5312 Bohuslan, f. 26. IVFA 5248 Halland, f, q. 27. VFA 5533 Bohuslan, w, x. 28. IVFA 5416 Vastergotland, e, f. 29. IVFA 5489 Bohuslan, e, f. 30. VFA 5502 Bohuslan, f, v, x. 31. IVFA 5598 Vastergotland, x. 32. VFA 5627 Varmland, f, x. 33. VFA 5683 (no place given), f. 10.

IVFA

5.

f.

11.

2. lHermundstad

XIII

35, b, x.

II

69, f.

3. Nicolaissen Nordland

M. Ryssdal IV

Eifel 156 No. 570, b, IGredt Luxbg 76 No. 135\

2. Zender 5.

Valdres 5. INFS

q.

326, b, e, 1, x.

3. IZender Eifel

b, q,

j.

6. IGredt

157-158

Luxbg

77

Memorat

1. Olofsson Vastergotland II 260, v. 2. IVFA'" 1756 Vastergotland, x. 3. IVFA 829 Dals land, k. 4. IVFA 4146 Vastergotland, b, f. 5. IVFA 4160 (no place given), b. 6. VFA 4409 Halland, b, f.

The fourth at cards. Men playing cards [joined by a stranger]; player drops card, in retrieving it, perceives devil [horse's hoof on stranger]. G 303.4.5.3.1. Devil detected by his hoofs. While playing cards the devil drops a card on the

113.

floor and his partners notice his monstrous feet. HDA III 971 Playing cards on Sunday, especially during services, brings on the devil as a fellow-player. Sinn 904 The fourth player. Devil as card player recognized by his goat's (horse's) hoof. GS

1.

VFA

land.

IVFA GN

4.

1067 (no place given), e, x. 2. IVFA 1383 Vastergotland, e, x. IVFA 3563 Smaland, e. 5. VFA 3579 Bohuslan, e. 6. VFA

8. Landtman Finl sv fdk 119. 5542 (no place given), e, x. M0re 182-183, b, e, k, q. 2. IGrimstad Gudbrandsdal

1. !Bj0rndal

III

3.

VFA

3803

3122 Dals Halland. 7.

96, b, e, x.

3.

Mo

Opedal Hardanger I 111. 5. Strompdal Helgeland III 70 = NFS K. Strompdal XI 51 No. 4, k, n, d. 6. NFS T. Bugstol II 63, e, x. GD 1. IKr Dan VI 160 No. 465, b, q, j, x. 2. IKr Dan VI 161 No. 468, b, e, q. 3. IKr Dan VI 161 No. 469, b, e, d. 4. IKr Dan' VI 64 No. 158, q. 5. IKr Dan' VI 65-66 No. 163, b, a, e, j, x. GG 1. Bindewald Hess 85 = Zaunert Hess 293, a, e, b. 2. Hoffmann Ruhr 104-105 No. 264, b, a, j, x. 3. Zender Eifel 161 No. 586a, y. 4. IDepiny Osterr 292 No. 442. 5. Depiny Osterr 292 No. 444, a, e, w. 6. Depiny Osterr 292 No. 446, a, e, r. 7. Depiny Osterr 294 No. 457, b, x. 8. Depiny Osterr 297 No. 481, o, j. Salten 68, w.

113

GS

4.

Memorat IVFA 1083 Halland,

b, e.

The Spirit of Evil 114.

The devil

69

appears at the feet of the card player who wins constantly or cheats.

Skane II 117-118, q. 2. IVFA 1972 Halland. 3. VFA 2790 Vastergotland, x. VFA 3114 Halland. 5. VFA 3490 Vastergotland, e. 6. IVFA 5229 Vastergotland. 7. VFA 5502 Bohuslan, e, f. 8. IVFA 5524 Bohuslan, e, f, x. 9. VFA 5579 Varmland, e, x.

GS

1. IWigstrom

4.

GG

1. Wehrhan

Freimaurerei 49 No. 21, a, b, c, v, x.

2. IZender Eifel 160 No. 584, b, x.

Memorat GS IVFA 1257 Vastergotland, b, x. GD Kr. Dan» VI 60 No. 45, q. 114

The devil

appears at dances. G 303.6.2.1. Devil appears invisible among dan cers. Wessman 79 The devil among the dancers.

115.

1. IVFA'" 998 (no place given), f, q. 2. VFA 884 (no place given), e. 3. VFA 1165 Vaster gotland, x. 4. IVFA 2026 Varmland, k, q. 5. IVFA 2652 Varmland, e, n. 6. IVFA 2957 Dalsland, f. 7. VFA 3951 Dalsland, e, k. 8. VFA 4141 Vastergotland, f, q. 9. VFA 4154 10. !VFA 4613 Vastergotland, k, q. Varmland. 11. VFA 4949 Vastergotland, k. 12. VFA

GS

5462 Smaland, 5636 Varmland,

GN GG

f, x.

13.

e, f, w.

Hermundstad Valdres

IVFA

III

5571 Vastergotland,

f.

14.

VFA

5601 Dalsland.

15.

IVFA

52.

INiderberger Unterw 274.

116. Fiddler playing for dance sees devil among the dancers; breaks his instrument and never plays again. 1. Linnarsson Vastergotland 36-37, f. 2. IVFA 1527 Varmland, e. 3. IVFA 2189 (no place 5. IVFA 3157 Vastergotland. 6. IVFA 3207 Varm given), w. 4. IVFA 2301 Varmland. land, k. 7. VFA 3368 Varmland, f. 8. VFA 5558 Varmland.

GS

GN

I . Nergaard 0sterdal

IV

Memorat GS 1. VFA 798 Vastergotland.

111, v.

2. NFS A. R0stad

III

5, f.

1 16

117.

The devil

2.

VFA

3714 Smaland/Halland,

v.

IVFA

4141 Vastergotland.

appears to card players or dancers on their way home.

II 260, e. 2. VFA 3021 Halland, VFA 5076 Bohuslan, n, d. GD Kr Dan VI 159 No. 460, b, e, k, o, n, x. GG Niderberger Unterw 274-275 = Liitolf Schweiz 343 No. 289h, 117 Memorat GE IFoster Ulster 103-104, a, v. GS

3.

1. Olofsson Vastergotland

e, f.

3. !Vastergotland,

u, x.

4.

b, e, n, r.

1. Olofsson Vastergotland II 260. 2. Ingers Sv Lm LXXVIII 23 No. 39, a. 3. IVFA 3402 Vastergotland, e. 4. IVFA 3473 Vastergotland, w. 5. IVFA 4789 Vastergotland, f. GG ZA 462 Rhein, u. CB Luzel Bretagne 345-346, a, e, o, c, w.

GS

118.

Evil spirit

GS

GN GH GG

appears to drunk.

1.Johnsson Skane 31, x. 2. IVFA Varmland, f. Hermundstad Valdres I 39.

3.

VFA

5389 Dalsland, f, n.

Laan Gron 114, w. 1. Reusch Samland 50 No. 44.

2. Schambach Ndsachs No. 2101, m, h, w, x.

3. ZA 187 354

Steierm.

Memorat VFA 4494 Vastergotland, v. GD 1.Kr Dan VI 200 No. 573, n, 118

GS

t.

2. DFS

Hund

294, u.

Most of the other legend-types dealing with the devil and evil-doers are con

The Devil in Dog Form

70

cerned with the forestalling or punishment of specific violations of the Christian ethics, "moral" guilt. For the most part the offenses are those against the Ten Commandments. For example, "Thou shalt not kill" is the taboo basic to legends

fighting as well as killing. The devil appears to fetch the soul of the victim, if anyone should be when people fight (Lt. 120) killed (cf. Lt. 305), or simply to delight in sin. A typical example tells of a pastor who was out driving, and saw the devil pass him; later when he went into the directed

against physical

violence,

tavern there was a fight and he pointed out the big black dog under the table (VFA 932). Since the variants cited here come from Norway and Sweden only, the legendtype may be a local subtype belonging with legend-type 305. Stories dealing with

u See Goez, "Der Schuldbegriff,"

Ndt. Zs.

f.

is

is

a

Vk.,

VII

(1929), 248

a

is,

marital discord (Lt. 122) seem to be closely related to the problem of fighting rather than that of infidelity (the Sixth Commandant is not often treated in folk legends).10 Many of the variants here end happily, for as a result of the devil's appearance the couple get along better. One amusing Norwegian text relates how an unknown friend helped reconcile a couple who quarreled all the time and would not sleep together any more. The friend let a black dog into the house one night. The couple thought it was the devil himself; panic-stricken they jumped into bed together, said the Lord's Prayer, and after that got along happily (Strompdal Helgeland III 71). In legends dealing with persons who have actually committed murder (Lt. 135) the plot concerns the killer's remorse; the person imagines himself pursued by the devil in dog form. In most of the Danish variants listed here the dog is seen by no one else, but in other examples, as in the following text from the Pennsylvania German area the dog is seen by everyone: "When Rev. X. was a young man he took his weak-minded stepbrother out for a ride and came back without him. No one ever discovered what became of the stepbrother. Years later Rev. X. was conducting his first services in the church at X. Just before he began to preach a big black dog came into the church and proceeded toward the pulpit. The Rev. " cried out to the deacons, 'Take him out, I cannot preach' (Brendle-Unger Penn Germ XLV 208-209). of course, serious Stealing, being forbidden by the Seventh Commandment, offense in popular legends, although most of the thieves are hardly guilty of any thing like grand larceny. Most stories tell of the misfortune people bring upon themselves by stealing fruit or wood (Lt. 140 and 141). A rather pathetic variant from Ireland reflects the desperation of the people during the famines of the middle of the last century; spook dog scares not only would-be thieves, but also the watchman: "My father told me that in the bad times, about the year '48, he used to be watching about in the fields, where the people did be stealing the crops. And there was no field in Coole he was afraid to go into by night except one, that number three in the Lake Farm. For the dog that was about in those times stopped the night in the clump there. . . . My father never saw the dog him self but he was known to be there and he felt him" (Gregory Ireland 255-256). taken by the people The Biblical prohibition against bearing false witness to apply to all lying, not just slander. They regard perjury, breach of promise, or

The Spirit of

Evil

71

falsehood of any kind as sinful. Even a funeral sermon should be consistent with the truth, the whole truth, and nothing but the truth: Zeiten einmal ein gottloser Mann Superintendent gewesen, von in Umlauf sind. Er war so schlecht und schlimm, dass sich kein Mensch lange mit ihm vertragen koniue. . . . Als er nun endlich gestorben war und begraben werden sollte, wurde der Sarg, wie es friiher Sitte war, mit der Leiche vor den Altar getragen, damit hier die In Hohnstedt

ist in friiheren

dem noch viele Sagen

Leichenrede gehalten wiirde. Ein Prediger aus der Inspektion bestieg die Kanzel und fing die Leichenrede so an: "Hier ruht der Gerechte, der Fromme, der so unschuldig iible Nachrede hat erdulden miissen." Das sagte er dreimal, dann machte er den Verstorbenen so engelrein, als wenn er die Frommigkeit

selbst

gewesen

ware und "in seinem

Leben keinem Kiichlein etwas zuleide

kam ein grosser schwarzer Hund, legte sich auf den Sarg und streckte die gliihende, feuerrote Zunge armslang aus dem Rachen. Als der Pastor das sah, erschrak er so gewaltig, dass er schnell Amen sprach, von der Kanzel herunterstieg und in Ohnmacht fid. Sobald er von der Kanzel heruntergestiegen war, war auch der Hund verschwunden. . . . Der Pastor, welcher die lugenhafte Leichenrede gehalten hatte, legte sich, als er nach Hause kam, krank zu Bette getan

hatte." Mittlerweile

und starb.

[Schambath Ndsachs No. 242.]

Besides being concerned with violations of the Commandments, which deal with man's relation to man, folk legends treat even more seriously the Command ments dealing with man's relation to God. Breaking the Sabbath either by work ing (Lt. 102) or by indulging in frivolity (Lt. 104) is regarded as a serious offense. Other specific sins against God (Lt. 152) include receiving the Lord's Supper un worthily (VFA 5214, Bergstrand Dalsland 58-59), neglecting prayer (Bechstein Thiir II 131 No. 260, Endros Allgau 449-450, Zentralarchiv 195 082), arriving at late (Depiny Osterr 287 Nos. 414, 416), and a pastor's neglecting his parishioners (Zender Eifel 308 No. 1087). A detailed legend from Brittany relates the wretchedness of a man who fell away from the church and frequented the tavern instead: church

[Kaour Kerspern had been a good man.] Depuis quelque temps cependant — depuis qu'il commencait de negliger l'eglise et de frequenter davantage le cabaret de Marguerite Keravel — il lui etait venu un singulier compagnon. C'£tait Teuz ar Pouliet, bien connu dans le quartier, qui venait lui tenir societe, dans sa chaumiere Quand le Teuz arrivait, il s'asseyait sur un galet rond, au coin du foyer, et regardait fixement le savetier, qui battait son cuir et poissait son

ligneul, tout en chantant. II avait la forme d'un barbel noir, au poil long et fris£. D'abord Kaour crut que c'etait en effet un chien egare, sans maitre peut-etre, et il lui donnait quelque nourriture, et lui savait gr£ de venir lui tenir sociitd dans sa solitude. Pourtant, l'animal le regardait si fixement, et son regard semblait si bien penetrer jusqu'au fond de sa conscience, qu'il en vint a le soupconner de n'etre pas un chien ordinaire, mais bien Teuz ar Pouliet, dont il avait si souvent entendu parler, et peut-fitre le diable lui-meme, car, comme on le sait, le diable prend souvent la forme d'un bar bet noir, pour tronjper les hommes. II voulut le chasser un jour; mais l'animal lui montra les dents, et ses yeux brillerent dans leurs orbites comme deux charbons ardents, si bien qu'il eut peur, se troubla et alla boire chez Marguerite Keravel. . . . [Kaour becomes more and more depressed, drinks more, and continues to neglect church; he finally gets rid of the dog by heating the stone it sits on.] Pour se donner un peu de courage, il alla boire au cabaret de Marguerite Keravel. II y resta jusqu'a la cloche du couvre-feu, et but plus que d'ordinaire et chanta et rit, comme cela ne lui etait pas arrive depuis longtemps. Quand il voulut rentrer chez

lui, vers les dix heures et demie, au moment oil il mettait le pied sur la passerelle du Pouliet, il vit le Teuz sur la planche, les yeux flamboyants et grincant des dents. — Encore lui ! s'ecria Kaour. Et il recula de quelques pas. Puis, revenant: — Mais je n'ai pas peur, et je passerai quand meme. Retire-toi, vilaine bete, animal du diable, ou je vais te jeter a l'eau! Et il s'engagea resolument sur la passerelle.

Mais le Teuz se jeta entre ses jambes et le mordit, et le fit tomber dans

The Devil in Dog Form

72

la riviere, d'ou on le retira sans vie, le lendemain. A la motsure qu'il avait a la jambe droite, on vit bien que c'^tait le Teuz ar Pouliet qui etait cause de sa mort. [Luzel Bretagne 175-177.]

The very worst of all sins to the popular mind is, of course, falling away from God to the extent of willfully following the devil. Stories of abortive attempts to negotiate with the devil are here classified under legend-type 155. A Dutch tale, for example, tells about two fellows who attended a school of magic conducted by at the beginning of the last century: a shoemaker at Heist-op-den-Berg One night on their way home the two friends were followed by a large black dog with glowing It could not be driven away, but followed close at their heels. When they got to the barn where they slept they decided to get rid of the dog by pulling the ladder up after them. But this did no good, for no sooner had they climbed into the loft when they found the dog already

eyes.

It stared at them all night long so that they got no sleep, and finally vanished at daylight. The men decided as a result of this adventure not to go to the shoemaker's school any more

there.

to read the books of magic. After a while the school failed, and many of the students came to an end. [Cornelissen Ons Volksleven V 45.]

unfortunate

Likewise other stories in this legend-type are concerned with persons who give up their attempted association with the devil because of the haunting of an evil spirit in dog form. Others who are not so fortunate in being forewarned, and enter into the pact with the devil, for the most part in willful violation of the First Commandment, are dealt with in the next category of legend-types. 120.

The devil appears when people fight.

GS

932 Halland.

4937 Halland,

GN 120

GS

e.

Skane

2. Wigstrom

II

325, e.

3.

VFA','

Bohuslan, x.

VFA 3248 Vastergotland. 6. VFA 4190 Varmland, IVFA 5240 Vastergotland. 9. VFA 5389 Halland. 5.

8.

Numedal 15 No. 44, x.

1. Flatin

V

4. Skar Sstesdal

40, f, x.

122.

Dalsland 56, e.

1. IBergstrand

IVFA

2. Hermundstad 5 !Skar Saetesdal

19.

Memorat 1. VFA 1070 Vastergotland.

2.

IVFA

V

Valdres

e, f.

7.

4.

VFA

III

51.

3. Landstad

3.

VFA

3300 Vastergotland.

Telemark

145, q.

2853 Vastergotland.

The devil appears when married couples quarrel. G 303.9.4.3. Devil tries to kill his bride (wife). Wessman 104 Devil encourages man to kill his

get man to

bride (wife). GS

1. Bergstrand

Halland

Dalsland 55

134, e.

938 Halland,

x.

4.

VFA'"

7.

IVFA

= VFA

3851, f.

Halland 15 No. VFA 884 Varmland,

2. IBergstrand

1399 Vastergotland, 1358 Vastergotland.

e. 8.

5.

VFA

3550 Halland,

Halland, e, t.

GN GI

IFylling Norsk

1.

Moltke Moe C 57. Amason-Andersen

74-75

No. 29, e, f, q, x.

Iceland

2. IStrompdal

150-151 =Arnason-Lehmann

Helgeland 161-162

e, f.

III

1, f.

3.

e, f. 9.

71, n, x.

Kalen VFA

6.

VFA

4200

3. !NFS

= Arnason-Maurer

191,

f, x.

Gr Dan'

GD

1.

GG

1. Henssen Berg 21-22

1 365 No. 496, e.

= ZA

2.

Kr Dan VI 199-200 No. 569. e,u. 2. Waibel Baden I 142,

315,

e, x.

122 Memorat

GS

1.

VFA

2876 Vastergotland,

e.

2.

VFA

4484 (no place given).

The devil helps girl to commit infanticide. Wessman her child.

131.

100

Girl

intends to

kill

The Spirit of GS

Evil

1. Bergstrand

Halland

1.lKrDan"VI57No.

GD

The devil

135.

73 15 No. 2. 136.

3.

2.

Kr Jyl E

haunts murderer.

VFA

5631 Varmland,

III 293-294

231.5.

e.

3.

VFA

969 Varmland,

v.

No. 396.

Ghost returns to murderer,

causes

him

to confess. GE

Porter

JAF VII

10, v, x, w.

IVFA 3726 Varmland, q, j. 2. VFA 5518 Bohuslan. GD 1. Kr Dan VI 199 No. 568, q, w. 2. Kr Dan VI 200 No. 570, q. 3. Kr Dan» V 255 No. 675, f. 4. Kr Dan" VI 76 No. 189. 5. Kr Dan» VI 76-77 No. 190, e, f. 6. Kr Dan" VI 78 No. 195, q. 7. Kr Dan' VI 78-79 No. 196, q. 8. Kr Jyl Almliv III 128-130 No. 445, r. GG 1. IKunzig Baden 67 No. 193, v. 2. Brendle-Unger Penn Germ 208-209. GS

1.

Evil spirit

prevents person from stealing. E 236.3. Return from the dead to warn thief that he will be punished. E 293.1. Ghost scares thief, prevents theft.

140.

G

Devil appears when person JAF XXXV 289 No. 49, w, x.

303.6.2.15.

GE GD GG

Bacon

Gr Dan'

steals.

1 333 No. 430, t.

Ruhr 6 No. 11. 2. Zender Eifel 259 No. 890, y. 3. Gredt Luxbg 307 No. 572. 6. Mackensen Warthe 261-262 Luxbg 175 No. 133, w. 5. ZA 158 268 Ofranken.

1. Hoffmann 4. Warker

No. 572. 1.Veckenstedt Wend 42, d.

SW

2. Veckenstedt Wend 416, a, i, d, e.

Memorat

140

CI

Gregory Ireland 255-256.

KiihnauSchl

GG

II

No. 1731, a.

353-354

140 Fragment

GG

1.

Kuhn Westf

165-166

No. 170, a, d.

2. Knoop

Posen

142-143, e.

3. Gredt Luxbg 315 No.

586.

Evil spirit

141.

haunts thieves.

GS VFA 3342 Varmland. GN INFS Edv. Krulsen XII 7, n, x. GD Kr Dan V 170 No. 647, n, g.

GH GG

Kemp Limbg 94-95, b, e, w, q, j. e. 2. Schambach Ndsachs No. 204*, e. s, w. 3. Gander Laus 98 No. 258. r. 4. Meiche Sachs 406 No. 533, e. 5. Grasse Preuss II 908-909 No. 1123, e. 6. Eisel Voigtld 137 No. 365, e, a, v. 7. Warker Luxbg 303 No. 281. 8. Kiinzig Schwarzw 63 = 1. ZA 58 594 Schl-Holst,

Baader Baden I 26 No. 33, a, w. 9. Zingerle Tirol' 203-204 No. 345\ e, o, a. No. 345\ m, o. 11. Zingerle Tirol' 487 No. 831 , i, e, r, x.

10. Zingerle

Tirol' 204 Memorat

141

GS

GG

Johnsson Skane 10, e. ZA 516 Rhein, v.

Evil spirit

145.

CI

6

frightens

person who has lied or cheated.

Suilleabhain Bealoideas

XXI

327 No. 75, x.

Frischbier Ur-Quell VI 219-220, e, n, w. GD 1.Kr Dan VI 133 No. 327. 2. !Kr Dan' VI 77-78 No. 193, q. GG 1. ZA 50 170 Schl-Holst. 2. Schambach Ndsachs No. 242, e, w. 4. ZA 152 639 Elsass. 28. 145 Fragment GS

CB 150.

G

Herpin Rev trad pop

Evil spirit

XIX 51,

3. Engelien Mark

57 No.

w.

frightens sinners (miscellaneous). E 363.3. Ghost warns the living. 303.6.25. Devil appears to persons ready to abandon their integrity. Q 552.11.

The Devil in Dog Form

74

Punishment: meeting frightful apparition. (Ghost, mysterious animal, devil.) Sinn 883 Devil as dog; accompanies sinners. Sinn 917 Devil (in animal form) frightens sinners (cursers, wood thieves, Sabbath breakers, mockers). Wessman 23 A ghost warns the living from evil life. Wessman 113 The devil plagues evil doers. GS

Ft XIX IVFA

1. Cederschiold Fm 1956 Bohuslan, w.

4.

2. Gustavsson Uppland

122, w, q.

= NFS

XLV

5. Wessman

5405 Vastergotland, e.

180-181,

Finl

v.

3.

IVF.V"

sv fdk 173. o, n.

IIIb 200, f, v. 2. INergaard 0sterdal I 111.x. Kr Dan VI 203 No. 582. 3. Kr Dan VI 273-274 No. 786, f. GH 1. !Sinn Gelder 151 = Gewin Ndl 46-47. 2. Sinn Zeeuwsch 174, e. 1. ZA 59 077 Schl-Holst. 3. Kuhn Westf GG 2. Wossidlo Mecklbg I 175-176 No. 502, k, w. 6. Miiller Uri 60 No. 46, e, v. 4. Zender Eifel 77 No. 283. 5. Jegerlehner Wallis 209, e, x. II 48-49 No. 517, f. 7. Depiny Osterr 296 No. 470. 8. !D6rler Zs f Vk IX 259-260, q. GN

1. Lunde Vestegd

GD

1.

CB

RI 150

GS

Kr Dan VI

116

P. Lunde

196 No. 556, f.

Sebillot Bretagne

II

2.

91-93, w.

XXVI

1. Bonnet Rev trad pop

57-58 No. 1, a, d, p, w.

1. lOlofsson Vastergotland

I

77.

2.

VFA""

GH

Huizenga Gron 60, i, n. 150 Fragment CB

2.

Memorat

P-Y Sebillot Bretagne

Jalla Vallees vaudoises

9, d, x.

1252 (no place given).

164, r.

Evil spirit appears to person who neglects his religious duty. G 303.16.13. Devil may be escaped by going to church every day. Wessman 167 Person who fails to go to church frightened by a spook animal. Wessman 173 Lack of piety

152.

punished. 51= VFA 1197, e. 2. IBergstrand Dalsland 58-59 = VFA 2100. 4. IVFA 4616 Vastergotland. 5. VFA 5214 Vastergotland. GG 1. Bechstein Thiir II 131 No. 260 = Eisel Voigtld 134 No. 355, e, n. 2. Zender Eifel 308 No. 1087. 3. Endr6s Allgau 449-450, n. 4. IMuller Uri II 47 No. 512. 5. IMuller Uri III

GS

IVFA

127-128

Tirol CB

Dalsland

1. IBergstrand

3.

3796 Halland,

No. 1231.

669-670,

d, w.

6. Depiny Osterr 287 No. 414, x.

a, e, u.

7. Depiny Osterr 287 No. 416.

8. Heyl

9. ZA 195 082 Ungarn, k, q.

Luzel Bretagne 175-177, e, w.

152 MEMORAT

CW

Owen Wales 154-156, n, w, x.

152 Fragment

GG CB

Heyl Tirol 489. Sebillot France III 121 .

Evil spirit appears to person who has used devil's aid to gain wealth or for bidden knowledge. Wressman 771 Persons who read future on holiday eve

155.

frightened. GS

1. Rosen Fm

GD

1.

GH GG

1.

Kr Dan VI

155

GG

VIII

152, v.

2.

VFA

226 No. 658, b, e, n.

2.

1865 Dalsland, x.

Kr Dan VI

Cornelissen Ons Volk V 45, e, a, x. Miillenhoff Schl-Holst 534 note, a, e.

No. 544, r. GD

Ft

Memorat Kr Dan"

4. Kiessling Osterr

III

VI

3. ILandtman

2. ZA 50 562 Schl-Holst.

129 No. 220, x.

315 No. 1390, q.

!. ZA 170 760

Tirol,

n, q.

2. ZA 171 154

Finl

sv fdk 153, e, n.

227 No. 665, c.

Tirol,

e, c, w.

3. Eisel

Voigtld

206

The Spirit of Evil

75

The Pact With the Devil In

the folklore of modern

Europe, the pact with the devil (or other supernatural occurs in two main traditions. One is a strictly legalistic bargain, the terms being) of which the man almost invariably contrives to turn to his own advantage: "Die des Paktes ist namlich, dass der Verkehr mit dem Teufel zwar Voraussetzung gefahrlich ist, an sich aber noch keine Schuld darstellt. Die Menschen werden

nicht bestraft, weil sie sich mit dem Teufel einlassen und mit ihm einen Vertrag abschliessen, sondern der Vertrag selbst ist die gultige Grundlage ihres Geschickes. Leistung und Gegenleistung miissen dem Wortlaut dessen entsprechen, was die beiden Vertragspartner vereinbart haben, und die Kunst liegt in der spitzfindigen Ausbeutung dieses Rechtsgrundes. Die Sachlage wird dadurch eine juristische."11 This kind of pact with the devil occurs in the fairy tales— such as Rumpelstilzchen, Mt. 500; in merry tales (Schwanke) — such as The Crop Division, Mt. — 1030; and in legends of the devil outwitted (der geprellte Teufel) such as those dealing with the devil as a builder (G 303.9. 1).1' The other kind of pact with the devil falls strictly within the Christian frame of reference; it involves a man's joining forces with the devil, and thereby auto matically abjuring God. In contrast to the legalistic sort of pact, which may be called simply a contract, this second kind of pact, which may be called more accurately an alliance, does involve guilt on the part of the man entering into it. For by giving over his soul to the devil a man steps beyond the pale of divine protection. That is not to say that such an alliance cannot be escaped: indeed it can, but only through the intervention of divine power, obtained usually by a priest or by the man's reforming. In discussing the kinds of pacts with the devil Mrs. Goez distinguishes two besides that in which the devil is outwitted, namely, pacts which result in the devil's taking the soul of his victim and those which result in the devil's being defeated by a priest. Actually the two are essentially the same. They both show the person alone to be utterly helpless against the devil, once having negotiated the pact with him; the man's soul is in mortal jeopardy if divine power does not intervene. Perhaps the best-known early example of this kind of pact is the legend of Theophilus, a Greek priest of the early church who made an alliance with the devil exchanging his soul to become a bishop; in the end he repented and was saved through the intercession of the Virgin Mary.13 It is just this sort of pact or alliance which theologians of the sixteenth and seventeenth centuries believed existed between the witches and the devil. Hence their urging of the witches to repent and be saved. Similarly, it is this sort of pact or alliance which people in more recent times have assumed exists between evil people and the devil. Legends with a religious-didactic emphasis present warning examples of the dangers of becoming allied with the devil even merely by implication through following the ways of evil. This abhorrence of the devil and his allies may well be regarded "Ibid., VI (1928), 233. 1' For an analysis of recent

research on these tales, see Inger Boberg, Baumeistersagen, Folklore Fellows Communications, No. 151 (Helsinki, 1955) " Paul Carus, The History of the Devil (Chicago, 1900), pp. 415-417.

The Devil in Dog Form

76

of the teachings of the sixteenth- and seventeenth-century logians, and thus a kind of "gesunkenes Kulturgut." as the persistence

theo

CALLING ON THE DEVIL

If merely straying from the path of virtue implies a guilty association with the devil, how much more grievous an offense is the deliberate summoning of God's adversary (Lt. 200). Calling on the devil is the first step in negotiating with the powers of darkness, and indeed may in itself be equivalent to concluding an actual alliance. In the following text from Aargau, Switzerland, it should be noted that the priest's blessing is considered necessary to absolve the would-be allies of the devil from their guilt, and that the blessing however vouchsafes them only temporary respite, for their ensuing deaths are apparently considered as resulting from their misdeed: Drei Hamiker, worunter ein Schmied und ein Muller, hatten in den Sechziger Jahren mit dem schliessen wollen und versammelten sich nachts in der Stube. Sie hatten ein Buch vor sich und riefen den Bosen. Plotzlich — es ging gegen 12 Uhr — kam ein grosser schwarzer Pudel mit Hornchen auf dem Kopfe zur Tiire herein; er war so hoch, dass er den Tisch iibersehen

Teufel einen Bund

konnte. Die Anwesenden erschracken bei seinem Anblick so sehr, dass sie kein Wort mehr herbringen konnten. Der Hund wollte sich nicht entfernen. Zwei Burschen aus der Nachbarschaft, die zum Fenster hineingeschaut hatten, kamen in die Stube und merkten was vorging. Sofort eilten sie zum Hitzkircher Pfarrer, um ihn zu rufen. Er kam, las Gebete und trieb den Geist zur Stube hinaus, aber hochst unwillig gehorchte das Tier. Der Pfarrer musste die drei nachher benedizieren, weil sie mit dem Bosen zu tun gehabt hatten. Der Muller und der Schmied starben noch innert zwei Jahren.

[Meier Schweiz Archiv

XXI

195-196

No.

16.]

Equally risky is the inadvertent summoning of the devil whether one actually curses somebody to the devil or merely calls upon the devil's aid (Lt. 205 and 207). In either event the likelihood is great that the personage named will appear

and snatch his booty directly off to hell. The basic notion involved here is clearly the power of a name, and particularly the taboo on using the devil's name lest one thereby deliver one's self into his power. Several variants cited here are closely

related to other legend-types. In some instances of marital discord (Lt. 122) one of the couple curses the other to the devil; he obligingly appears, and is about to carry off the designated spouse when he is prevented from doing so by the use of Christian ceremony (Lxibbing Friesland 198; Muller Uri 98-99 No. 1186;

Dan

VI

III

No. 567— Lt. 205). Sometimes card players (Lt. 112-114) swear falsely that they are not cheating, and a black dog appears (Kristensen Dan' VI 22 No. 53, Gredt Luxemburg 77-78 No. 137, Zentralarchiv 152 342 Elsass— Lt. 205). Or card players curse in the heat of competition and a black dog appears (Kristensen Dan VI 160-161 No. 466, Depiny Osterr 292 No. 447— Lt. 207). Also it is ill-advised to threaten children with evil spirits (Kinderschreck), lest the devil come to carry them off (Nergaard 0sterdal IV 84, Kristensen Dan VI 200 No. 572, Smith Folk-Lore XLIX 162, Zender Eifel 177 No. 629— Lt. 205). These variants are reminiscent of the tale, "With His Whole Heart," Mt. 1186, which relates that "the devil refuses to take things not offered him with the whole heart. He hears the judge (advocate) cursed for fraud with such sincerity that he carries him off." In the legends, however, the devil is not particular about whether Kristensen

199

The Spirit of Evil

77

the person is consigned to him with great or little sincerity; he is ready to claim his victim in either case. The child usually is saved however by the power of prayer: "Sie [meine Tante] war mal im Walde mit einer Nachbarsfrau und ihrem Jungen bei sich, der war fiinf Jahre alt. Da hat sie fiirchterlich iiber den Jungen geflucht,

ich weiss nicht, was er gemacht hatte: 'Dich soll der Deuwel holen.' Grad, wie hatte, da kam ein schwarzer Hund auf sie zu. Sie tritt ihm in den

sie das gesagt

Weg: 'Halt, im Namen der heiligsten Dreifaltigkeit, de solls denger Wa gohn.' Da war er fort. Das war der Teufel, hat sie nachher gesagt" (Zender Eifel 177 No. 629).

Not only must a person avoid risking his soul by calling on the devil, but also he must avoid having any contact with the devil through dabbling in the black arts. Merely reading a book on magic may cause the devil to materialize (Lt. 210): One evening when I was at home in Fr0lund I had got hold of Cyprianus [a book of magic]. I knew my parents had it, and when every one else was gone one evening I read it — how the devil appears and goes around as a large black poodle dog. Suddenly I heard something out in the hall that wanted to come in. Curious, I went over and opened the door and there stood a large black poodle, an ell high, with long hair on its legs; it looked at me with strange pleading eyes as if it wanted to come in. But I was frightened and pushed the door as hard as I could. Finally I got it closed, and the dog vanished without a trace. It has never been seen before or since, and no one in the whole neighborhood had such a dog. This made a tremendous impression on me. [Kristensen Dan' VI 82 No. 204.]

Several other Danish variants relate that the curious reader is a magician's servant who comes upon the book in the master's absence (he is in church!). The master

has strange premonitions and returns home just in time to rescue the curious servant from the devil. These variants strongly suggest that perhaps the devil is not summoned by the mere reading of the book, but by the violation of his

ally's property (cf. Lt. sorcerer's apprentice

The

story in general is an analogue of the tale of the made famous by Goethe in his ballad "Der Zauberlehrling." 232).

The French variant of this legend-type is particularly interesting since the reading of the book of magic results in the transformation of the unwitting reader into a dog; there is no appearance of the devil. The Norman tale relates how a boy thus transformed runs home to his father. The family let in the strange, pitiful dog, and when he is alone with his father, he accounts for his woeful " state: — Cela veut dire, mon pere, qu'au seminaire ou vous m'avez envoye pour dtudier et ou vous me croyez toujours, j'ai lu dans un livre que j'ai trouve ouvert chez le superieur, un jour qu'il etait absent, et je me suis senti tout a coup devenir chien. J'ai erre pendant quelque temps, puis un beau jour je me suis dit qu'il valait mieux revenir chez vous, mon pere, et me voila. . . . Le lendemain, Jean des Domaines [the father] prit un pretexte et sen alla a Sottevast. On retrouva le livre et la page, et son fils reprit la forme humaine. Mais il se promit bien de ne plus lire au hasard les livres inconnus que se trouveraient sous sa main" (Fleury Normandie 82-83). Nothing is more suspect to the popular mind than atheism. Belief in God and in the devil, however, are held to be inseparable — a popular idea used by Lessing in the Hamburgische Dramaturgie (76. Stuck) to illustrate the inseparability of certain related ideas: ". . . wenn wir sagen, dieser Mensch glaubt weder Himmel

The Devil in Dog Form

78

noch Holle, wollen wir damit auch sagen, dass wir zufrieden sein wiirden, wenn er nur Eines von Beiden glaubte, wenn er nur den Himmel und keine Holle,

Holle und keinen Himmel glaubte? Gewiss nicht; denn wer das Eine glaubt, muss notwendig auch das Andere glauben. . . ." Following this line of reasoning, the people, through legends, make every effort to enforce not only the belief in the devil (and hence in God), but also the fear of the devil (and hence of God —cf. God-fearing, gottesfiirchtig, gudfruktig). This insistence on the fear of the devil reveals the accuracy of the empirical psychology of the people; for as the fear of the devil recedes, so does the belief in him falter in direct proportion." The tales in legend-type 215 may thus be regarded as corroborative legends. Their function is manifestly to corroborate the belief in the devil; at the same oder nur die

time, they reflect the persistence of the belief. A Danish variant warns against challenging the devil by asserting that one is not afraid of him: "A man from Gjern had ridden to visit a friend one evening. Since it was dark and foggy and this friend furthermore believed the road to be unsafe he urged the visitor to

But the latter wanted to leave immediately, he was not afraid, not even of the devil himself. As he was riding home a large black dog sprang onto the horse behind him. He wanted to chase it away but was unable to do so. So he had to put up with it, but he could tell by the horse that the dog was getting heavier and heavier, for the horse often sank to its knees. As the man neared home the dog suddenly vanished" (Kristensen Dan VI 136 No. 336). And a recent memorat from the Eifel takes special note of the mocking attitude of the "enlightened;" this story obviously is directed against those who are skeptical about traditional folk beliefs: "Mit so Sachen soll man nicht den Spott machen. Bei einem Kreuze am Weg von Baustert auf Hisel zu geht ein schwarzer Hund. Vor langer Zeit ging meine Tante, die war Lehrerin, mit zwei jungen Lehrern von Mettendorf von der Konferenz da vorbei. Da sagte einer von den Lehrern, ob er nun auch einen kleinen hangen hatte, oder wie es war: 'Wenn Geister hier sind, sollen sie erscheinen.' Da kam ein schwarzer Hund hinterm Kreuz heraus und lauft iiber den Weg. Was war der schnell still!" (Zender Eifel 312 No. 1104). "Christmas Eve on the Alm" (Lt. 217) is a special Alpine legend-type. Its moral lesson is directed against skepticism of evil spirits and violation of holy days. The story tells of a man who dared wager he was not afraid to go up to the aim stay.

at midnight Christmas Ein frevler Mann

Eve:

er getraue sich in der Mettennacht auf die Alm hinaufzugehen und Butterfass aus der winterlich oden Sennhiitte herabzuholen. Als die heilige Nacht angebrochen war, stieg er wirklich, von seinem grossen, schwarzen Hund begleitet, zur fernen hohen Alm empor. Am Ziele angelangt, band er seinen Hund aussen an der Schwaige an, trat hinein und trug das Butterfass heraus. Aber wie er jetzt seinen treuen Begleiter losen wollte, sah er zu seiner unheimlichen Verwunderung zwei ganz gleiche Hunde nebeneinander

zum Erweise dessen

wettete, das

hangen, die inn beide vertraulich schmeichelnd begriissten. Lange bemuhte er sich, den seinen zu erkennen, kam jedoch zu keiner Gewissheit. Endlich entschied er sich nach Vermutung fur einen der Beiden, Hess ihn los und wanderte zu Tale. Aber er hatte den unrechten losgebunden und wurde von demselben auf dem Heimwege zerrissen. der heiligen Nacht geholt hatte.

Es war der verkappte Satan,

" See Martha Bringemeier on the relationship between Christian the devil, Volkswelt in Westfalen (Miinster, 1948), pp. 21-22.

der den Schander I 24-25 No. 40.]

[Leeb Osterr

faith and the folk belief in

The Spirit of

Evil

79

The variant from the Ostmark differs considerably from the usual story in that it removes the action from the area of Christian guilt, and becomes like the legends of the devil outwitted. In this instance, a father of three sons declares that if one of them goes up to the aim that night (Christmas Eve) and brings back the churn he will give that one the best cow in the herd. The first two sons go up, but never return because they untied the wrong dog; the third son, however, is more judicious in choosing between the two dogs. He returns to his father with the churn, and gets the best cow in the herd (Koch Wien Zs f Vk XLVII 69 No. 14). This story, with its three repetitions of the dog-choosing episode, has some thing of the tone of the fairy tale ("Dreizahl mit achtergewicht"). Furthermore, the choosing between the dogs becomes a kind of recognition test, a task such as a fairy-tale hero might have to absolve. Certainly the idea of sinful guilt in chal lenging the spirits and violating the holy day is alien in this tale; the problem is simply to recognize the right dog. On the basis of the few variants available it is difficult to ascertain which is the primary form. From the point of view of frequency, however, it seems likely that the didactic versions are the dominant form, and that the "fairy-tale version" is a special development of a time or of an informant who is primarily concerned with the plot interest, not with the moral lesson of the story. A study devoted to this tale, based on more adequate data, might yield significant results on the problems of form in the folk narrative, the influence of individual narrators, and the function of the folktale in the com munity.

While stories of challenging the devil generally reflect fear of getting involved with the powers of evil, stories about those who are already endowed with magic powers from the devil generally reflect awe of these persons. As such, the tales classified here under legend-type 220 form a transition between the two groups. As in legends of reading magic books (Lt. 210), the action warned against here is not so much challenging the devil as challenging his allies. For example, a Flemish story tells about the dangers of questioning the powers of a magician: "More

than fifty years ago there were many sheep here, and the herders were almost all Germans who had the reputation of being sorcerers. One Sunday morn ing, after early Mass, three shepherds were in a tavern where there were also some farmers. One of the farmers asserted that the shepherds could not really

perform magic, but suddenly a large dog came in. It jumped on a table with its tail held high. The farmer was compelled to kiss the end of its tail as long as it pleased the shepherds, to the great amusement of those present" (Harou Ons

Volk

XII

156).

One text cited under this type warrants special attention, for it is one of the few texts collected directly from folk informants that deals with Faust himself, and the only one I have seen which explicitly associates Faust with the devil in dog form: Der Teufel hatte einen Bund mit einem Sludenten, den Namen hab ich auch immer gewusst, den hab ich aber vergessen. Wart mal, er hiess Faust. Noch ein Jahr, und er ware geisllich geworden. Der Teufel hiess Menephisto. Er musste dem Faust allen Dienst tun. Einmal flog er mit Kollegen durch die Luft auf einer Leiter in den Keller vom Bischof. Ein ander Mal waren

80

The Devil in Dog Form

drei bei ihm, die sagten, er solle sie fiirchten tun. Da Hess er den Teufel als Hund kommen. Aber sie haben nicht gefiirchtet. Da liess er den Hund auf ihren Riicken klettern und ihnen in die Ohren bellen, dass sie bald nicht mehr gehort und gesehen haben. Aber sie fiirchteten immer noch nicht. Da liess er ihre drei Nasen aneinanderwachsen. Da sagten sie aber, er solle den Hund fortschaffen. Nachher hat der Teufel den Kerl bei lebendigem Leibe geholt.

[Zender Eifel 175 No. 623.]

This

text, which at first glance might seem to be an example of the Faust tra dition in oral transmission, is highly spurious because of its singularity. As Henssen points out, there is no such thing as a unique folktale: "Zu jeder einzelnen Geschichte liegen meist Dutzende von Fassungen aus den verschiedensten Landschaften vor, und es hangt nur mit der ungleichen Sammeltatigkeit in den einzelnen Gebieten zusammen, wenn es nicht Hunderte sind. Taucht in einer Sammlung eine Erzahlung auf, die bis dahin in der volkskundlichen Literatur nicht verzeichnet war, so heisst es schon bei der betreffenden Quelle vorsichtig sein."15 A Faust story is atypical of the oral tradition. If Faust were an important figure thoroughly integrated into popular tradition, legends about him would abound in folklore. Such is not the case. Much Faust material appears in Ger man legend collections to be sure; but most of it is reprinted from the chapbooks which, though a good gauge for the popularity of stories in the eighteenth century and before, are hardly equivalent to oral informants. Occasionally, of course, Faust is named in a folk legend. For example, Dr. Faust, instead of the devil himself, is designated as the fourth at cards in a variant of legend-type 113 from Mark Brandenburg (not included here because the devil-as-a-dog motif does not occur.)"1 But such occasional "brief mentions" are not sufficient to estab lish Faust himself as an integral part of oral tradition, however frequent legends relating to Faustian themes may be. In regard to the text from the Eifel it must be pointed out that whereas this legend was undoubtedly conscientiously copied down from an oral source, it is clearly based ultimately on the chapbooks. The episode of the flight on a ladder to the wine cellar of the bishop (of Salzburg) is found in toto in the Faust chapbooks." I have found no exact analogue for the fear test in the Faust and Wagner chapbooks, but there are parallels for each motif. In the chapters immediately following the story of the flight to Salzburg are accounts of Dr. Faust's Fastnacht, describing various tricks he performed at a series of banquets during the carnival season. One of these tricks is the magical appearance of animals like apes and a dragon to amuse and horrify the guests." At other times Faust used the devil in dog form to entertain his guests; as a Count Isenburg reports, the stunt consisted 15Gottfried Henssen, "Sammlung und Auswertung volkstiimlichen Erzahlgutes," Hessische Blatter fur Volkskunde, XLIII (1952), 10. "Kuhn Mark 160 No. 152; see also Miiller Siebenburgen 113-114 No. 168. Henssen Berg 34-35. " Felix Bobertag, ed., Volksbilcher des 16. Jahrhunderts, Deutsche National-Litteratur, XXV (Berlin and Stuttgart, n.d.) [Spiesser Faustbuch 1587], pp. 252-253; Karl Simrock, ed., Historia von Dr. Johann Fausten . . . : Die deutschen Volksbiicher, IV (Frankfurt a. M., 1846) [Spiesser Faustbuch Faustbuch, Bibliothek des Litterari1592], pp. 64-66; Adelbert von Keller, ed., Widmann-Pfitzer Des christlich Meynenden schen Vereins in Stuttgart, CXLVI (Tubingen, 1880), pp. 493-495; Faustbuch, ed. Siegfried Szamat61ski, Deutsche Litteraturdenkmale des 18. und 19. Jahrhunderts, XXXIX (Stuttgart, 1891), pp. 21-22. 18 Bobertag, op. cit., pp. 255-256; Simrock, op. cit., pp. 68-69; Keller, op. cit., pp. 506-508; Szamat61ski, op. cit., pp. 21-22.

The Spirit of

Evil

8 1

of Faust's magically changing the color of the dog's coat by running his hand over its back.1" have not found the barking motif in the chapbooks. Nor do I know

I

the source for the trick of making the guests' noses grow together, although the nose trick used by Goethe at the end of the scene in Auerbach's Keller, that o(

having people about to cut off one another's noses thinking them to be grapes, is found in the Faust chapbooks.'0 Thus there is in the chapbook tradition a good deal of material directly related to Zender's text; certainly its general tone is much more like that of the chapbook or the jest (Schwank) than that of the legends about the devil as a dog. This is not to imply that the informant for Zender's text knowingly gave the collector literary material. On the contrary, the informant himself probably did not know the basic sources for the text; he may even have obtained it from oral tradition himself. But some folk narrator within the past two hundred years must have read or heard material from the Faust (or Wagner) chapbooks. The parallels are far too close, and the oral tradition otherwise far too poor in Faust material to leave open any alternative explanation. Finally, even if this text of Zender's were not spurious as folklore, it would nevertheless not bear on the problem of the oral tradition as a source for Goethe's poodle motif. As I have discussed at length elsewhere, the devil as a dog in Goethe's Faust is not the familiar spirit as in the chapbooks and in the above text, but the devil appearing as a dog in answer to a challenge (Lt. 200 and 205).

I

should like to note here that

I

would not criticize Zender for including this

text in his fine collection of legends." Properly evaluated against adequate data from other oral sources, it is not misleading. Indeed it gives concrete indication as to the nature of the often-mentioned "contamination" of oral traditions in this century

—a

subject that merits detailed

study.

awe-inspiring power of summoning the devil at will attributed to the devil's allies, but also to the clergy, especially Roman Catholic priests.

Not only

is the

Kinst stritten sich in Vechta ein katholischer und ein protestantischer Geistlicher dariiber, welche Religion die starkere sei und ihren Priestem die meiste Gewalt iiber die bosen Geister gebe. Da holte man den Sprengepiel, welcher in die Haide gebannt ist, herbei, und musste ihn mit acht Pferden herbeifahren, so schwer war er. Man setzte ihn auf einen Tisch in einen magischen Kreis, da war es ein grosser schwarzer Hund. Der katholische Geistliche steckte ihm zum Zeichen seiner Gewalt den Arm bis an die Schulter in den geoffneten Rachen und zog ihn unversehrt wieder heraus. Als aber der protestantische Geistliche ein Gleiches tun wollte und kaum die Hand ausstreckte, schnappte der Hund schon zu, so dass jener eiligst zuriickfuhr. Da war denn offenbar, bei wem die grossere Kraft zu finden. [Strackerjan Oldenburg II 4.]

This

story is obviously a corroborative legend to illustrate the advantage of Ca tholicism over Protestantism. It should be pointed out that often in areas with a mixed Catholic and Protestant population, the Catholic clergy is believed to have greater power over evil spirits, even among the Protestants." The preferw Keller, op. cit., p. 212; Szamatblski, op. cit., pp. 11-12. a'Simrock, op. cit., pp. 100-102; Keller, op. cit., p. 439 (in the commentary); see also Alexander Tille. Die Faustsplitler in der Literatur des 16. bis 18. Jahrhunderts (Belin, 1900), No. 411. n For another example of Faust chapbook material in oral tradition, see Miiller Uri I 193 No. 284. H E. Gewin, Nedertandsche Volksgeloof (Zutphen [ca. 1925]), p. 25; Hartland and Wilkinson Lancashire 156; HDA VII 320.

The Devil in Dog Form

82

ence for Catholic priests as exorcists may rest at least in part in the popular notion of the magic power of chastity (D 17I4).M On the other hand, it should also be noted that in strictly Protestant countries power over the devil is generously attributed to ministers, as is apparent in some of the Scandinavian texts already cited here. Believing a person, even a clergyman, possessed of supernatural powers, is not always complimentary. In most instances, supernatural powers, taken for black or white magic, induce in the beholder the same feeling of fear tinged with amazement.

however,

whether

Person conjures the devil and he appears. C 12.1. Devil called on for help. When the devil appears man excuses himself. C 12.1.1. Man wishing to be conjuror fears helper he has called. E 386.3. Ghosts summoned by calling them by name. E 387.3. Ghost summoned for purposes of necromancy. F 404.2. Con juring spirits. G 303.6.1.2. Devil comes when called upon. Historical sources: 1. Gennep Alpes 76 (1436). 2. IBartsch Mecklbg II 16 No. 11 (1584). 3. IBartsch Mecklbg II 20 No. 11 (1584). 4. ILinton Witch 362 (1653).

200.

CI

Ireland 75-77, w. ICampbell Scot 293-295, r, k, a. 1. !Kr Dan VI 106-107 No. 246, q, w. GD Myt Dyr6!3. GV IVVolf Ndl 564 No. 467, k, q, n, j. Deeney

CS

GG

1. IKnoop Pomm 75 No. 151, a, e. Ndsachs No. 139, e, w. 4. Zender 6. Riihfel Bayr Heft VI 172 No. 6, a, Pfalz, w. 9. Jungbauer Bohm 97, e.

Archiv

XXI

RF 200

2. Bartsch Mecklbg

Eifel u.

333

No.

No. 574, e, n, j.

200-201

No. 163.

136-137

1183,

7. ISchonwerth

m.

Pfalz

Bohm

5.

III

Endros

50-51,

q.

3. DFS

3. ISchambach

Allgau 288, e. 8. IZA 141 321

184, w, q.

11. Meier Schweiz 32-33 No. 487, w. I3. Depiny 14. Depiny Osterr 197 No. 223, a, r. 15. Kiessling Osterr 10. IJungbauer

19.5-196 No. 16, a, q, n, w.

Osterr 196-197 No. 222, r, x. IX 45 No. 77, r, e.

IKr Dan VI

2.

12.

Muller Uri

II

lLapaire Berry 116, a.

Memorat

GE Fauset Nova Scotia

79 No. 106, a.

200 Fragment

GD GG

Kr Dan' VI 49-50 No. Tuchmann

120.

Melusine V 109, a, e.

curses self or others to the devil: he appears. C 12.2. Oath: "May the " devil take me if. . . Devil does. C 12.5.7. Wife curses wicked husband: "May

205. Person

the devil take you!" Devil does. G 303.6.1.3.

Devil appears to claim soul offered

to devil in jest. GN Nergaard 0sterdal IV 84, v, w. 1. Kr Dan VI 205-206 No. 593, w, q, n, x. 2. !Kr Dan VI 219-220 No. 641. 3. Kr Dan VI 200 No. 572, t. 4. Kr Dan' VI 22 No. 53, n, w. 5. !Kr Dan' VI 80 No. 199, a, s. x. 6. Kr DanJ VI 80-81 No. 200, w.

GD

GH GG

Sinn Noord-Brabant

141 No. 197.

ILiibbing Friesland 198 = Carstensen Ur-Quell IV 168, r, x. 2. IGredt Luxbg 74-75 No. 133, n, j. 3. IGredt Luxbg 77-78 No. 137, w. 4. IGredt Luxbg 599 No. 1109, q. 5. IZA 152 342 = Stoeber Elsass I 6 No. 9, x. 6. IMiiller Uri III 98-99 No. 1186, e, q, j. 1.

7. IDepiny

Osterr 284 No. 396, q, r.

1 Goez. "Der Schuldbegriff,"

Ndt. Zs. f. Fk.,

VII

(1929), 249 n.

The Spirit of

Evil

83

Memorat ISmith F-L XL1X

205

GE

VI

162, e.

GD

*Kr Dan

GG

IZender Eifel 177 No. 629, n.

207.

Person

199 No. 567.

profane

uses

GS

GN GD GV GG

Fm Ft

1. lAndersson

Finl

4. L.aiullman

VII

119, x.

VFA

2.

393 (1636). 4481 Vastergotland,

e.

IVFA

3.

4265 Halland.

sv fdk 119, q.

Hveding Halogaland II 59-60, x. !Kr Dan VI 139-140 No. 343 = Kr 3. Kr Dan VI 198-199 No. 566, e. w, x.

Jyl IV

1.

4.

IHarou Ons Volk XI 132 No. 12, u, o. 1. IZA 307 Rhein, m, u. 2. Rochholz 284 No. 395, x.

the devil appears. C 12.5.

and blasphemes:

language

Devil's name used in curse. Appears. Historical source: Wolf Dt 515-516 No.

4. Depiny

240-241,

Kr Jyl IV

Aargau I 136-137 Osterr 292 No. 447, e, c, x.

Memorat VFA 3574 Vastergotland, e. GD Kr Dan VI 196 No. 558, n, s. FF !FFA Lavansaari. L. Laiho 2182,

VI

Kr Dan No. 325, f.

e, w.

2.

229-230

160-161

No. 117, w.

No. 466.

Osterr

3. Depiny

207

GS

a.

207 Fragment

SP

Knoop Hess Bl

XVIII

28 No. 3, a.

reads a book of magic: the devil appears. D 1421.1.3. Magic book genie. E 383 Ghosts summoned by sacred book. Sinn 751 The sor cerer's apprentice. Wessman 743 Person who summons spirits by means of book of magic has difficulty escaping them.

210. Person summons

GN GD

IFlatin Norsk 87, q. 1. !Gr Dan 86 No. 96, q.

VI

Dan 7.

GG

RF

2. Hansen

107 No. 247, q.

Kr Dan VI

312-313.

220 No. 323, q, r.

Fleury Normandie 82-83

Memorat GD 1. IKr Dan VI

Jyl

IKr Dan VI

No. 539, q.

190-191

1. Meyer Schl-Holst

5.

8.

236, q.

IKr Jyl

2. Hirzel

= Rolland

3.

Kr

III

VI

Dan

108 No. 249, q.

6.

106 No. 244, e, q.

Kr Dan VI

289 No. 389, e, q.

Schweiz Archiv

II

276, e, q.

IKr

4.

108 No. 250, q. 3.

IMuller Uri I

France 71-72 No. 64, y, x.

210

No. 248.

107-108

2.

Kr Dan VI

194-195

No. 551, q.

3.

Kr Dan' VI

82

No. 204, v.

GG

ZA 58 238 Schl-Holst.

215. Person asserts he is not afraid of (does not believe in) the devil: he appears. Wessman 72 Mocking or arrogant invocation punished by the devil. GE GS

Rudkin F-L XLIX Finl

1. Landtman 163.

GD

1.

3. Wessman

Kr Dan

336, d, v.

GH

1. Franke

II

3.

117, i. sv fdk

Finl

389 No. 211

Kr Dan VI

109-110

= Wessman

sv fdk 633-634,

=

Skattegraveren

218 No. 639, w.

Zuiderzee 41.

2. ISinn

Finl

sv fdk

165.

2. Wessman

Finl

sv fdk

n. 4.

Holland

XI

71 No. 118, e, k, x.

Kr Dan' VI

2.

Kr Dan VI

136 No.

39 No. 94, q.

155, e, s, n, k.

3. Sinn

Noord-Brabant

139-

140 No. 196, w.

GV GG

K. . .Ons Volk V

121-122, a, e, d, o. 2. Lehembre Ons Volk V 84, p. Schl-Holst 375-376 No. 552\ g. 2. Strackerjan Oldbg I 251, u, w. 3. Eckart Hannover 153, e. 4. Voges Braunschweig 141-142 No. 121, e, w. 5. Kuhnau Schl I 530 No. 579 = Dt Vk ostl Bohm IV 103 No. 60, e, g, w. 6. Schell Berg 429 = Schell 8. Zender Eifel 307 No. 1081. Berg" 349 No. 889, x. 7. IZaunert Rhein II 186-187. 1.

1.

Mullenhoff

The Devil in Dog Form

84 9. Zender Eifel 597 No. c, x.

Midler Uri

II

IV

10. IGredt

279 No. 337, e, m.

234,

e,

w.

33 No. 448.

Luxbg 81 No. 143, c, w, x.

151 301 Baden, d, w, x.

12. ZA

x.

14. Reiser Allgau

Schweiz Archiv 18.

333 No. 1184, m.

1105, d, m,

17. 19.

15. Schonwerth Pfalz

Meier

Schweiz

Miiller Uri

II

XXI

Archiv

50-51

III

No. 518".

Luxbg

11. Gredt

13. Leoprechting

Lechrain

151, e, m, n. 174-175

16.

No.

20. Kohlrusch

22. Depiny Osterr 265 No. 272, w. 21. Alpenburg Tirol 72, i, o, x. Galizien 49-50, a, 1, n. 24. Mackensen Warthe 40 No. 91, a, x. FM HEM Eth. 41:49 (no place given), u, y. 370, x.

64,

Meier

6b,

w.

Schweiz

23. Karasek

Memorat GE ODell Tenn 42-43, 1, v. GH Sinn Noord-Brabant 82 No. 116, e, u, w. GG 1. Kuhnau Schl I 314 No. 289, m, w. 2. Zender Eifel 218-219 No. 760, i, t, y. 3. Zender Eifel 309 No. 1090, y, w. 4. Zender Eifel 311 No. 1101, x. 5. Zender Eifel 312 No. 1104. 8. ZA 7. Mackensen Warthe 260 No. 569, a, u, x. 6. Zender Eifel 312-313 No. 1108. 215

144 347 Slowakei.

Eve on the alm. Person goes up to the alm (on a bet) at midnight Christmas Eve to get churn, accompanied by his dog. On leaving he finds two identical dogs; he chooses one, but it is the devil and attacks (and kills) him

217. Christmas

on the way home. GG

Osterr II 104-105 = Leeb Osterr I 1. Miiller Uri II 49-50 No. 518', s. 2. ICalliano 24-25 No. 40, w. 3. Graber Karnten 175-176, k, w. 4. Koch Wien Zs XLVII 69 No. 14. w. 5. IZA 187 188 Steierm, k, w. 6. !ZA 187 203 Steierm, k, w. 7. IZA 187 343 Steierm, w.

Person with supernatural powers (devil's ally or clergyman) to show power.

220.

GS

GN GD GV GG

1. ILandtman

Finl

sv fdk 176, k.

2. IWessman

Finl

summons

devil

sv fdk 87, k.

IFlatin Norsk 87-«8. Kr Dan'VI 91 No. 231, e.

Harou Ons Volk XII 156. 188. 1. Strackerjan Oldbg II 4. 2. Lubbing Friesland 5. Zaunert Rhein II 187, j, q. 4. Zaunert Rhein I 96-97. 7. IDepiny Osterr 189 No. 188.

Memorat IVFA 4597 (no place given). GD !Kr Dan VI 109-110 No. 253,

3.

Bindewald

Hess

6. !Zender Eifel

95-97, t.

175 No. 623.

220

GS

e.

THE DEVIL AS A COMPANION OF HIS ALLY

It may seem strange indeed that the feeling aroused in people at the prospect of another who has deliberately left the community of the righteous to join forces with the wicked is that of awe, not merely fear or repulsion. For in general, though horror may be the basic reaction, it is not unmixed with amazement or even

jealousy and envy. All too often the devil's ally in the folk legend is an object of contempt to his neighbors, not because of his lack of piety, but because of the rewards of his pact with the devil. Some observers have noted that envy is the primary motivation behind the stories about the devil's allies and their magic

helpers: "Die Ursache der vielen Koboldgeschichten ist heute der Neid der lieben Nachbarn. Wer infolge seiner Sparsamkeit und seines Fleisses reich geworden ist, hat eben den Kobold. Man wird doch dem Nachbar nicht eingestehen, dass er

The Spirit of tiichtiger

Evil

sei als man selber!"*

85 Stories about the alliance between the devil and

successful person may be more than an innocuous survival of medieval super stition; they can become culpable slander: "So ist der Drachen- und Kobelchena

glaube ein Deckmantel fiir Schlamperei und Denkfaulheit geworden. Es kann eine grosse Tragik in diesen gemeinschaftszerstorenden Wahnvorstellungen liegen. Oft wird berichtet, dass hochachtbare Familien unter dem gehassigen Gerede zu leiden haben, ja, dass die Existenz von Geschaftsleuten

dadurch vernichtet worden

ist.'3

Many legends do indeed tell about people who apparently are considered to prosperous. In some instances the devil is reported to supply his ally with money (Lt. 230) by spitting or defecating coins (Kristensen Dan VI 224 No. 654, Thiele Dan II 86-87). A French legend relates how the devil magically doubled the horses' fodder: "A la Ferriere-Harang, ferme et terroir de Rouxcamps, c'etait un gros chien qui, tous les soirs, descendait par la cheminee se chauffer au coin du feu. Pendant qu'il etait la, si le fermier envoyait porter une botte aux chevaux, il s'en trouvait deux, dans le ratelier; s'il donnait l'ordre d'en mettre deux, il s'en trouvait quatre. Et, ainsi, la ration etait toujours doublee" (Madelaine Normandie 273). The devil furthermore is believed to guard the property of his ally (Lt. 232). In South America it is a common belief that the owners of the sugar mills are allies of the devil, and each mill is guarded by a familiar spirit. According to stories from Argentina, this familiar spirit is a black dog with large fiery eyes; it circles the mill at night, and does not bark; in the daytime it lives in the cellar (Jijena Sanchez El perro negro 79-80). Jijena Sanchez points out a possible analogue to the familiar spirit as a protector in early reports from the New World; a source dating from about 1554 states that the natives of the West Indies and San Do mingo were protected by their ancestors in the shape of terrible dogs (p. 76). This native American Indian belief, however, is probably not the ultimate source of the modern South American stories of the black dog as a protector of property since the European tradition abounds in such tales. In places as remote from South America as Poland the devil as a dog is believed to guard the property of his allies: "In Bronislaw in Kujawien lebte ein reicher Wirt, der mit dem Bosen Freundschaft geschlossen hatte. In einer Nacht kamen Diebe und erstiegen den Speicher, um Getreide zu stehlen. Wie erschraken sie aber, als sie dort einen grossen schwarzen Hund angebunden fanden! Sofort nahmen sie Reissaus; es war der Teufel selbst, der den Speicher bewachte" (Knoop Posen' 71 No. 103). The familiar spirit supplies its master with magic knowledge (Lt. 234) as well as guarding his property, so that the devil's ally knows when people have tried to steal from him: "Der friihere Besitzer des Gutes Angerburg war Freimaurer. Einige Arbeiter wollten des Nachts Getreide stehlen gehen. Als sie auf den Hof kamen, sahen sie einen grossen schwarzen Hund mit feurigen Augen. Der Besitzer wusste am Morgen, dass sie stehlen wollten" (Zentralarchiv 130 997). The Danish legends be undeservedly

34 Rudolph Irmscher, "Aberglaube in Grossbothen (an der Mulde)," Mitteldeutsche Blatter fur Volkskunde, I (1926), 134. '5 Karl Ewald Fritzsch, "Der Drachen- und Koboldglaube im Erzgebirge," Mitdt Iil. f. Vk., VII (1932),

80.

The Devil in Dog Form

86

included in this type deal with a pastor who knew everything that happened at his house whether he was there or not. The variants listed below all tell about man who spied on the pastor working in his study late at night, a large black dog lying at his feet. Although the pastor did not look around, the next morning a

he knew about the man's spying and warned him not to do so again. In legends which report that the devil's ally is accompanied by a black dog (Lt. 240), especially in Scandinavian texts, it is not always clear whether the dog is regarded as a helpful or a haunting spirit. The advantage of having a dog con stantly at heel, as in the following Danish example, is not at all obvious: "Pastor at Hvilstedgaard was severe to his peasants and took from them what he wanted. Furthermore he was a freemason. ... A dog followed him at all times,

Trap

even in the pulpit" (Kristensen Dan' IV 163 No. 443). Nor would it seem desirable to have a dog for a bedfellow (Lt. 241). In some cases the dog's companionship is definitely associated with an alliance with the devil: "A man in Vejle, we called him little Faevejle, did conjuring to win in the lottery. He won a large sum,

in bed with him as long as he lived. He died as a young man, and his widow remarried and got the money" (Kristensen Dan VI 203 No. 586). In other instances the reasons for the dog's appearance are not stated, as in a legend from Limburg in Holland which relates the story of a farm hand at a new job. One of his fellow employees tells him not to worry when his dog comes in at night. At twelve o'clock a large black dog jumps into bed with the man. The new worker promptly quits because the dog is the devil (Kemp but then

a dog came and lay

Limburg 95-96). Full texts describing the Witches' Sabbath are fairly rare in the modern folk tradition, since the people are not primarily concerned with the witches' activities as such, but with the results of witchcraft inflicted upon themselves. The Nor wegian and Swedish variants cited here as examples of the devil's presence at witches' meetings give an exceptionally detailed account of the ceremonies. On New Year's, Easter, St. John's Day, Holy Thursday) a a holiday eve (Christmas, man goes to the church with a psalm book bound to his chest (describes a circle around his vantage point). At midnight the witches enter followed (led) by a large black dog; the company dances around the altar (spits on it). The black dog comes up and sniffs the onlooker, but has no power over him because of the psalm book or magic circle. At one o'clock the whole company flies off through the air.

Other variants listed here have only a tangential relationship to the NorwegianSwedish legend-type. The text from Savoy, for example, tells how a young man because the devil guards is prevented from witnessing a sorcerers' convocation Lt. 232): "Un jeune homme s'avanca, un soir vers la porte de la grange [des sorciers], mais il ne put rien voir de ce qui se passait la-dedans, car un gros chien noir, au long poil frise\ aux yeux resplendissants comme deux morceaux de charbon ardent, aux grands crocs pointus, faisait la sentinelle et rodait autour du lieu de la reunion. C'etait le diable. Le paysan recula prudemment, car il savait bien que s'il s'etait avance de trop pres, ou s'il s'etait arrete pour mieux ecouter, il n'y serait jamais revenue une seconde fois" (Bonnet Rev trad pop XXVII 73 No. 3). their meeting place

(cf.

The Spirit of Evil More interesting

87 than stories of the witches are those about the Freemasons,

the successors to witches and sorcerers in modern folk tradition (N. B. Freemasonry founded in 1717). The stories about Masons are compounded of scraps of

was

and pure imagination. The following memorat is an excellent example of popular notions about the Masons: phalia

witch lore, rumors,

from West

Vor gut einem halben Jahrhundert berichtete eine (Jamais etwa fiinfzig Jahre alte I-'rau. die Tochter eines Handarbeiters in diesem Dorfe, folgende Geschichte: "Mein verstorbener Vater hat oft erzahlt: 'Ich war bei einem reichen Herm in Minden in Arbeit. Einmal kam der Herr zu mir und sagte: Mochtest Du nic lit gem ein gutes Stiick Geld verdienen? Ich antwortete ihm: Wie meinen Sie das? Darauf sagte mir der Herr: Unser Diener in der Freimaurerloge ist gestorben, und wir suthen jetzt einen anderen. Da habe ich an Dich gedacht. Wenn Du Lust hast, so kannst Du jetzt Logendiener werden. Nach einigen Bedenken sagte ich zu. Nun bestimmte der Herr einen Abend,

an dem ich in die Loge kommen sollte, um aufgenommen zu werden. Ich ging und wurde in ein schwarzes Zimmer gefiihrt, darin stand ein Sarg, und unter dem Sarge lag ein grosser schwarzer Hund. Alles dieses machte auf mich einen unheimlichen Eindruck. Weil man mir aber freundlich zusprach, iiberwand ich die Furcht. Auf Verlangen entkleidete ich mich und legte mich in den Sarg. Dann setzte man mir ein Messer auf die Brust und sagte mir eine Eidesformel vor, die ich nachsprechen sollte. Nun sprang ich entsetzt in die Hohe

hin

" und rannte gegen die Tur. Diese ging auf und nackt, wie ich war, eilte ich nach Hause.' [Wehrhan Freimaurerei 35 No. 8.]

It

is significant that for the most part reports of the devil's presence at lodge meetings are fragments — mere scraps of hearsay. Various witch motifs have been attributed to Masons. They meet on St. John's Eve (Huizenga Groningen 256,

Strackerjan Oldenburg I 289). They sell their souls to the devil for money: "Bei allen Zusammenkunften ist der Teufel in Gestalt eines schwarzen Hundes zugegen und gibt den Freimaurern Geld, weil sie ihm ihre Seele verschrieben haben" (Zentralarchiv 122 021). As part of their initiation, they must kiss the hindquarters of the devil as a poodle, G 243.1.1 (Zentralarchiv 56 484). In the northwestern corner of Germany a special legend-type about the Masons has developed. This story is related to the notion that the devil informs on the servants of his ally (Lt. 234); for here the devil reveals the presence of an unini tiated onlooker (Lt. 248). Der Teufel ist bei den Versammlungen der Freimaurer als schwarzer Pudel anwesend. So war er z. B. in Beerbusch, in der Nahe von Dollbergen, wo einmal eine Loge abgehalten wurde. Ein Mann, der das Versammlungszimmer kannte, versteckte sich darin in einem untemehmender Schranke und zog den Schliissel aus, um durch den Schliisselloch sehen und atmen zu konnen. Die Sache ging an einem bestimmten Tage vor sich. Zur festgesetzten Zeit erschienen die Frei maurer, alle schwarz gekleidet, aber ohne Maske und ihm wohl erkenntlich. Zuletzt kam der schwarze Pudel, und die Beratung sollte vor sich gehen. Da sagte aber der Pudel pl6tzlich:

"Es sind zwei Augen zuviel dal" Die Freimaurer sahen sich erst verwundert an, dann durchsuchten sie aber das ganze Zimmer und fanden und entfernten den "Ruscheblicks."

[Zentralarchiv 30 658.]

225. Person in league with the devil has a familiar spirit to help him. F 403.2.2.1. Familiar spirit in animal form. F 403.2.2.5. Demon as familiar spirit. G 224.4.

Person sells soul to devil in exchange for witch powers. G 225.0.2. Familiar is to witch by devil when person becomes witch. G 225.0.3. Familiars do work for witch. G 225.6. Dog as witch's familiar. G 303.22.5. Devil exhibits

given

The Devil in Dog Form

88

benevolence to impious people (to people who make an alliance with him: gives them riches, helps them in need). Sinn 881 The pact with the devil. Man makes pact with the devil who helps him with his work. Wessman 73 Worker sum mons devil with his oaths, devil helps him with his work. Wessman 95 The devil helps impious people. Historical sources: 1.

Collin

de Plancy Dictionnaire

infernal 160-161 (sixth

century, see No. 5 below). 2. Carus History of the Devil 418 (Pope Sylvester

Gerbert,

II,

Kittredge Witchcraft 52 (1324). 4. Kittredge Witchcraft 1000). 177 (1450). 5. Magica I 123 = Remigius Daemonolatria II 250-251 (1543). 6. Remigius Daemonolatria II 246 = Bodin Daemonomania I 36-37, 403 = Wolf Ndl 354-355 No. 265 (Agrippa von Nettesheim, sixteenth century). 7. Wolf Ndl 219-220 No. 133 = Bechstein Dt 130-131 No. 143 (sixteenth century). 8. Widman Faustbuch ed. Scheible 437—438, 568-569 (Faust, sixteenth century). 9. Kittredge Witchcraft 182 (1574). 10. Kittredge Witchcraft 176-177 (seventeenth century). 11. Linton Witch 57 (seventeenth century). 12. Linton Witch 28 (seventeenth fdk Landtman Finl sv 153-154 13. century). (seventeenth century). 14. Birlinger Schwab II 156 No. 156 (1608). 15. Linton Witch 270 (1612). 16. Wolf Dt 246247 No. 139 (1625). 17. Landtman Finl sv fdk 145 (1632). 18. Linton Witch 316 (1645). 19. Linton Witch 332 (1646). 20. Grasse Preuss I 128 No. 129 (1650). 21. Linton Witch 313 (1664). 22. Landtman Finl sv fdk 139 (1666). 23. Landtman Finl sv fdk 142 (1666). 24. Bodin Daemonomania II 266 (1666). 25. Landtman Finl sv fdk 146 (1675). 26. Landtman Finl sv fdk 149-150 (1689). 27. Bodin Daemonomania II 5 (1692). 28. Bodin Daemonomania II 25-26 (1692). 29. Collin de Plancy Dictionnaire infernal 161 (seventeenth century). ca.

3.

VFA

GS

GN GD GG

4064 Vastergotland, t. Nicolaissen Nordland I 77-78. 1. !Gr Dan

1. Knoop

I

83 No. 88.

Bl Pomm IV

4. Mackensen Ndsachs

II

2.

Kr Dan VI

125 No. 50.

44 No.

141.

No. 127. 5. IKuhnau Ohrdruf 128 No. 34. 7. Zender Eifel 255 No. 878, u. 50-51, b, e. 9. Schonwerth Pfalz I 377 (2 variants). 102-103

Tirol 285-286, v. Orain L'llle-et-Vilaine 264. Jijena Sanchez El perro negro 85-87 Argentina,

III

Kr Jyl

3.

2. ZA 130 044 Danzig.

Schl

3.

I

283 No. 379.

ILiibbing Friesland

489 No. 518.

8. IMerkelbach-Pinck 10. Graber

205.

6. Bechstein

Lothringen

Karnten

39

No.

45.

11. Heyl

CB RE

a,

j, p,

o.

225 Fragment

GG

RI 230.

Penn Germ 76-77, e. IBrendle-Troxell Ferraro Monferrini 40.

The devil

supplies

his ally with money. D 2102 Gold magically

Wessman Finl sv fdk 447 = Russwurm Hapsal 5, e. GN Lie Telemark 27 No. 21. GD 1. !Gr Dan I 84-85 No. 43, b. 2. Kr Dan VI 224 No. 654.

produced.

GS

3.

Thiele Dan

GG Baader Baden I 239 No. 249. RF Madelaine Normandie 273.

II

86-87.

230 Fragment

GG

1. Haas Usedom 39 No. 43.

2. lHartmann

Westf 114, e, k.

The devil guards the property of his ally. of Freemason in form of black dog.

232.

HDA III

3. IProhle

34

Uharz 39 No. 108. e.

The devil

is at house

Spirit of Evil

The

IVFA

GS

1.

GD

89

3258 Vastergotland, e.

Kr Jyl IV

223 No.

4. Madsen Flensborg

GG

5.

2. ZA 32 781 Westf.

353, e.

1.JahnPomm282No.

Kr Jyl VII

3.

275.

II

Schl

3. IKOhnau

323 No.

548.

199-200

No. 832, e.

130-131

No. 326, e.

IKnoop Posen' 71 No. 103. Sebillot France IV 201 .

SP

RF

RE 232

GG 234.

2. Kr Jyl VI 201 No. Thiele Dan II 86.

315, v.

72.

Jijena Sanchez El perro negro Memorat

2. !ZA 132 589 Ostpr, v, k.

1. ZA 130 095 Danzig.

The devil informs on D

of magician.

83 Argentina. 3. Karasek Galizien

the servants of his ally. D 1810.0.2. Magic detection of theft.

1817.0.1.

Magic knowledge

4. Kr 1. Kr Dan VI 192 No. 541. 2. Kr Dan VI 192 No. 542. 3. Kr Dan VI 192 No. 543. Dan VI 192-193 No. 544, e. 3. ZA 132 235 Ostpr. 4. Mullenhoff Schl1. !ZA 130 041 Danzig. GG 2. ZA 130 997 Ostpr. Holst 223 No. 328. 5. Zender Eifel 223 No. 776.

GD

in league with the devil is always accompanied dog. Sinn 883 Devil as a dog; accompanies sinner.

240. Person

II

1. Olofsson Vastergotland Dalsland, e.

GS

GD GG

Kr Dan VI 313 No. 870. Thiele Dan II 85-87, q.

1. 4.

1.

Jahn Pomm

2. Wigstrom

188. 2.

278 No. 346.

Kr 2.

ZA

CB

4.

Sebillot Bretagne

240

Memorat

GS

1. ICederschiold land, e.

GD

1.

Kr Dan VI

I

III

163 No. 443.

50 779 Schl-Holst.

No. 8.

Depiny Osterr 163-164 Karasek Galizien 125 No. 311.

No. 714.

IV

Dan'

Skane

5.

3.

144 No.

Kr Jyl

469.

III

3. IWossidlo

Mackensen

by a black

(haunted?)

Warthe

3.

IVFA

5270

282 No. 378, f, q.

Mecklbg 322-323

I

243-244

No. 700

=

282-283.

XIX

Fm Ft 191-192

108-109.

2.

IVFA

No. 540.

2.

Kr Dan' VI

No. 559.

2.

Kr Dan' V

3302 Vastergotland, 83 No. 207.

3.

e.

3.

Kr Jyl VI

VFA

5243 Dals

201 No. 276.

240 Fragment

Kr

VI

GD GG

1. ZA 55 358 Oldbg.

RF

Sebillot Rev trad pop

1.

Dan

196-197

2. Gander Laus

VI

84-85

19-20 No. 53.

No. 250, e.

3. IDFS

3. IBodens

Rhein

Myt Dyr

280.

143 No. 606.

548.

Person in league with the devil always has a black dog as his bedfellow. GS !VFA'" 740 Balsland, q. GD 1. IKr Dan VI 193-194 No. 547, q. 2. Kr Dan VI 195 No. 553. 3. Kr Dan VI 197 4. Kr Dan VI 203 No. 586, w. 5. Kr Dan' VI 78 No. 194. 6. Kr Dan' VI 82 560.

241.

GH GG

No. No.

Hund 3342. IKemp Limburg 95-96, a.

203, q.

7. DFS

1. Wossidlo

Memorat GD Kr Dan VI

Mecklbg

II

283 No. 855.

2. Voges Braunschweig

136 No. 111.

241

203 No. 584.

is present at the meetings of the witches. G 243 Witch's sabbath. 243.1.1. Witches kiss devil's tail. G 303.6.2.2. Devil appears at meetings of witches. Wessman 674 Witches in the church.

245.

The devil

G

Historical sources:

1.

La

321 (seventeenth century). GS Grip Uppland 63-65, a.

Salle Berry 191-192 (1616).

2.

Praetorius BIockes-Berg

The Devil in Dog Form

90 GN

1. Gnmstad

Gudbrandsdal

XI

I

Gudbrandsdal

I

111, w.

a, w.

115-116,

GG

66-67. 6. NFS Moltke Moe Schonwerth Pfalz I 384-385.

RI

IBonnet Rev trad pop

XXVII

4.

III

2. Grimstad

I

Gudbrandsdal

IStoraker Norsk 44, a, r.

I

222,

r.

111-112.

5. NFS

3. Grimstad

A. B. Larsen

Jr.

73 No. 3, e.

245 Fragment

GG

RI

Endros Allgau 499, i, w.

Jalla Vallees vaudoises

34, e.

The devil

is always present at initiations (meetings) of the Freemasons. G Devil in league with a freemason. HDA III 33 Devil in form of black dog conjured by master of Freemasons' lodge. Sinn 948 Devil as (Christ) child in lodge of the Freemasons. Wessman 736 Mystical events at Freemasons' meet ing place.

247.

303.10.6.

GG 247

GG

1. Henssen Berg 32-33

= ZA

331.

2. IZA 993 Rhein.

Memorat Wehrhan Freimaurerei 35 No. 8.

247 Fragment

GH

IHuizenga Gron 256-257.

GG

1. IZA 122 021 Ostpr, e. 56 484 Schl-Holst.

Rhein 248.

II

192

= H.

2. IStrackerjan

4. IZA Oldbg I 289. 3.IZA 56 714 Schl-Holst. 6.!Kahlo Ndsachs 10 No. 141, e. 7. IZaunert

5. IZA 61 192 Schl-Holst. ..

Rh Wf VI

147.

"Es sind zwei Augen zuviel dal" The devil reveals the presence of uninitiated HDA III 30 Freemasons know immediately when some

person at lodge meeting. one is spying on them. GG

2. ZA 58 105 Schl-Holst.

1. ZA 130 224 Ostpr.

Freimaurerei

36-37

7. ZA 31 448 Westf, e.

No.

10.

5. Henssen

Minister

3. ZA 58 521 Schl-Holst. 64

No. 33, e.

6.

4.!Wehrhan IZA 30 658 Westf.

8. ZA 31 449 Westf, e.

THE DEVIL'S ALLY IN ANIMAL FORM Besides having the devil in animal form as a helper, the allies of the devil are themselves believed capable of assuming animal form especially to carry out their errands of malice. Also bound to the devil are the werewolves whose metamorphosis is usually regarded as the result of diabolical enchantment. Their transformation

compulsion brought on by prenatal influence (Bergstrand I la Hand 143 No. 327), being born the seventh of seven successive sons (Jijena Sanchez El perro negro 29-30, 44), or the failure to confess sins and crimes (Botkin New England 386, Boxus Folklore brabancon XXII 328, Dorson Michigan 71, Fraysse Baugeois 49); or a werewolf may effect his metamorphosis by the use of a magic belt (Harou Rev trad pop XXIII 379 No. 22; Bodens Rhein 176 No. 746). In the main the legends listed here under type 250 are miscellaneous stories about living persons who periodically assume animal form: some voluntarily, such as a sorcerer or witch to plague people (Kallstenius Sv Lm B. II 5 No. 1, Mullenhoff Schleswig-Holstein 245-246 No. 367, Seignolle Hurepoix 217), a soldier to run home from the barracks (Henssen Miinster 60 No. 28), a miner to eat slaughtered horses (Sieber Harz 181); and some under compulsion (Wigstrom Skane I 233, Colson Wallonia IX 57-58, Fraysse Baugeois 51). The memorats are is a

The Spirit of Evil

91

all corroborative legends, the reports of persons who recognized a person in dog form. One memorat gives an account of an actual transformation: There was a fellow we called Tosse-Niels who lived in the poorhouse, but went around the town spending a week here and a week there. One time when he was at Lindh0jgaard where I worked as a nursemaid, I took the little boy that I took care of out to see the pigs and Niels was there. Suddenly he told us to go away — "For now the evil is coming over me again." He chased us away, and when we went back after a little while he was not there, but only his clothes in a heap. A little black dog was in with the pigs, however; this dog acted strange and so I went and told the master about it. He went out to see. The little dog went up to the heap of clothes, and stuck leg into a sleeve and it became an arm. The man then went to the parish authorities,

a front

„,

and & got rid of Tosse = Niels.

.

„

.„,,„,,„..,

[Kristensen Dan»

II

148-149

,. ,

No. 5.]

Some legends are more specifically concerned with the damage inflicted by the transformed person (Lt. 260). A typical example is this English text: "At another village somewhat further off, there was an old man, who was reputed to be a

wizard, and who, it was affirmed, was in the habit of turning himself into a dog I know a man still alive who is quite sure he has seen old form, but never witnessed the transformation" (Gutch-Peacock Lin in a canine colnshire 54). Many stories of the werewolf or transformed ally of the devil (see motif "y") do not appear in this category at all because the traditions about metamorphized persons have fallen together with spook-dog legends. One reason for this fusion may be that the people have been as much concerned with the threatening actions of the werewolf as with the problems of transformation as such, and have attributed to the werewolf the same behavior otherwise associated with spook figures. An additional factor may be the recent tendency to conceive of the werewolf as taking dog form. Sinninghe suggests this rationalization has developed because few in formants have ever actually seen a wolf." In any event, many so-called werewolves behave in a manner quite like that of spook dogs. In the following legend from Belgium the transformed ally of the devil follows a certain route (Lt. 20): "Un M. X., professeur de botanique a l'dcole normale de N., etait repute 'tourner a chien.' Tous les soirs, un chien noir trainant une chaine, descendait la rue qui conduisait de la demeure du professeur vers la ville, et remontait par une artere parallele. Le fait est encore a present traditionnel dans la petite ville" (Colson and biting cattle.

WalloniaIX51). The high frequency of legend-types

1-99 generally

among the Walloon variants listed under may be attributable to a local werewolf scare in Sart-

werewolves

Allet (Gilly) in 1892 (Colson Wallonia IX 50; Boxus Folklore brabancon XXII 329-330). At that time the Gazette de Charleroi reported numerous appearances of the "chien-a-chaines,"

which was interpreted as a transformed person. These stories, however, correspond more to the general traditions of the spook dog than to the specific ones of the werewolf. The fact that the phantom dog in Sart-Allet was taken to be a transformed person is indicative of the particular vitality of beliefs in the Low Countries and France. A further example is metamorphosis seen in the following memorat from France which relates how three priests became mZeeuwsch Sagenboek

(Zutphen, 1933), p. 155.

The Devil in Dog Form

92

shape-shifters to haunt a particular road (Lt. 17): "II y a une cinquantaine d'annees, m'a dcrit rdcemment mon vieux camarade Jean Even, il revenait d'Evran a Dinan

avec un de ses amis, dans une voiture dont le conducteur leur parla de chiens noirs qui, depuis quelques jours, effrayaient les gens d'Evran, et ils disaient que 'c'etaient trois abbess,' qui, on ne savait pourquoi, se prdsentaient sous cette forme, et il le croyait fermement. Lorsque vint la nuit, trois chiens qui semblaient noirs ayant passd a gauche de la voiture qui gravissait a la cote de Pontcadeuc, le cocher fut tres frappd de cette rencontre et resta tout tremblant" (Sdbillot Rev trad pop

XXVII

172-173).

The nightmare (Nachtmahr)

has often been considered a figure of "lower my However, even this independent mythical character has become amal gamated in popular concepts with other traditional figures, namely, witches (cf. Sinninghe's catalogue, "Nachtmahr" listed under "air demons," 291, and under sorcerers, 781-800). This fusion of traditions is shown clearly in legends where the nightmare appears in dog form (Lt. 262), as in the following text from Switzer land: "Die alte Dorothea Hofmanner horte einst vor dem Einschlafen etwas vor dem Fenster rascheln und sah einen Pudelhund durch eine zerbrochene Scheibe hereinschliipfen und sich ihr auf die Brust setzen. Sie vermochte weder zu rufen noch sich zu regen, bis der Unhold auf dem gleichen Wege wieder fortschlich, wo sie ihm nachrief: 'Gang ins Drei-Tufels Name!' Drauf vernahm sie ein heiseres Gelachter und kannte die Stimme einer Nachbarin. Diese getraute sich spater kaum mehr, sie anzuschauen" (Kuoni St. Gallen 50-51 No. 103). To some extent, the nightmare is the female counterpart of the werewolf, and the action of plaguing sleepers is sometimes regarded as a compulsion brought on by improper bap tism (Brunk Bl Pomm IX 83). In other instances, the nightmare may be accounted the restless spirit of a suicide (VFA'" 1162) or a devil (Kristensen Jylland VI 125 No. 179, VFA 4734, VFA 3887). In a variant from Hungary the informant explains the nightmare rationalistically, whereas others apparently attribute it to the vic tim's being a witch and possessed of the devil: "A black dog used to choke Mrs. Bujszki every night. She is believed to be a witch — she is the victim of a persecu tion complex, really. This condition lasts from Luca Day [St. Lucy's Day, Decem ber 13] until Christmas. And those around her believe in this too, because as it is fitting, they wave the unseen visitor away from the unfortunate woman back wards, and with their left hand" (HEM Eth. 23:125). Tales about the recognition of the devil's allies in animal form are in general fairly well-structured narratives. They focus on a specific narrative motif of suf ficient complexity to be readily identifiable. Legends of this kind, therefore, fall into categories that may be as clearly defined as the standard folktale types of the Aarne-Thompson Index. Furthermore, such tales occur with enough frequency and in a broad enough area to invite special study through the historical-geographic method. An exhaustive treatment of these legend-types, of course, lies beyond the scope of the present survey; even the few variants cited here, however, suggest several fruitful lines of inquiry. In most of its variants the well-known story of the witch who is wounded in animal form and then the next day shows the marks in human form deals with thology."

The Spirit of Evil

93

the witch as a cat (G 252). The texts listed here nevertheless belong to the same legend-type: a person shoots or beats a dog who was bothering him in some way; the next day somebody in the village turns out to have a corresponding wound.

Sometimes the witch is shot with a silver bullet (Kristensen Dan VI' 87 No. 288, Atkinson Danby 92-93, Hole English 118, MacCulloch Guernsey 370-373). Some times the animal is beaten (Hirzel Schweiz Archiv II 271 No. 178, HEM EA 2372/ 124, Kristensen Dan' II 151 Nos. 12, 14). The following text from Shetland de scribes the witch as being struck with tongs. This variant is especially interesting because the witch's would-be victim is himself something of a sorcerer, being on good terms with the Trow (fairy): There

was an old man to whom a Trow imparted the way to detect a witch; but he said the must not be told. One day Lucky Merran (an old woman of evil repute, strongly suspected of having dealings with evil powers) came into the house of that clever old man in the form of

secret

a black dog.

She made her way ben, evidently on some foul errand, but the old man recognised her by a formation of the eyelids, and through the Trows' teaching. Seizing the tongs, the old man brought them down on the black dog's back with might and main. "Tak do yon, Lucky Merran, and bear do the weight o' dis auld arm as lang as do lives." The dog went howling and limping out of the house, and when next the witch was seen, she

peculiar

who had walked upright till then, leaned on a stick, and had a hump on her back. She said she had fallen from a height and injured her "rigg-bane," but all folk knew that it was "the mark .,..,, of auld JJockie's tongs." 6 [Saxby Shetland 154.]

In

most cases the person transformed is described as a witch, but in two Danish variants (Kristensen Dana II 151 Nos. 12, 14) the dog is said to be a werewolf (N. B. In human form the person is a man, whereas in witch variants it is a woman). The following text from East Prussia attributes the ability to assume dog form to a Freemason; this legend provides another example of the transference of witch motifs to Masons: "In Kerrin lebte eine Familie Wolf. Sie waren Freimaurer. Im Dorfe hiess es, sie stehen mit dem Bosen im Bunde. In ihrem Hause vernahm man seltsame Gerausche, auf dem Speicher sah man schwarze Hunde. Als einmal die Magd die Kuh melken wollte, kam ein schwarzer Hund und wollte sie daran hindern. Entschlossen nahm sie den Melkschemel und schlug damit den Hund, bis er fortlief. Am andern Tag sahen sie den Herrn mit einer Wunde am Kopf. Bose sagte er zur Magd: 'Ein anderes Mal lassen Sie solche Sachen, Marie, sonst " geht es Ihnen schlecht' (Zentralarchiv 122 163). The methods of recognition or release of a witch or werewolf seem to vary according to locality, at least in the variants cited here. In Scandinavia, calling the person in dog form by name (Lt. 275) will cause him or her to return to human form. In the case of a witch, her identity is thus revealed, as in this Danish example: "There was a man in Hjorring named Niels L0t, a merchant and inn-keeper; his wife's name was Karen. Old Skytte-Kraen in Astrup had accused her of being a witch and Niels challenged him to prove it. They took the matter to court. A large black dog followed Niels to court. Skytte-Kraen was asked to prove Karen was a witch and he turned to the dog and said: stand up, Karen, and answer that. There she stood naked in the courtroom. The husband took off his overcoat and

The Devil in Dog Form

94

threw it over her" (Kristensen Dan VI" 41 No. 146). If the dog is a werewolf, and hence actually a man, calling him by name effects his release (Gotlind Vastergotland 113 No. 174, Grundtvig Dan 86-87 No. 45).

I

Especially in France and the Low Countries, the prescribed method to force a metamorphosis from dog form back to human is to draw blood (Lt. 276). This motif is also found among the French in North America." There is some variance about the effect of the forced transformation: the person's identity is always revealed, but it does not always put an end to his activities as a werewolf. Forcing a werewolf to resume human form may be a great misfortune for the person be cause now he will have to begin his penance as a werewolf all over again (Colson Wallonia IX 51). On the other hand, the blood-letting may have effected his hoped-for release, as in this variant from Lower Brittany: "A la tomWe de la nuit, un chien s'approcha d'une maison de ferme pour s'y faire mordre par les chiens de garde. Le maitre de l'habitation l'atteignit avec un grand couteau. Quelques jours apres ce fermier alla chez un ami, vit son couteau sur une table et le reconnut.

L'ami lui dit: — Tu l'as jete" sur moi quand j'dtais un soir sous la forme d'un chien, mon sang a could, et grace a toi, je suis sauvd" (Frison Rev trad pop XXIX 22 No. 190). Beating (Lt. 277) and shooting (Lt. 278) are generally believed in European tradition to be effective against werewolves or witches in animal form. Beating will force the animal to return to human form whether it is considered a werewolf (Wigstrom Skane III 263-264 No. 779, Colson Wallonia IX 58, Sdbillot Bretagne I 292-293), a nightmare (Wessman Finl sv fdk 544, Kiinzig Baden 55-56 No. 163), or, more often, a witch or wizard. The following French text is a typical example of this legend-type: "Un homme deguisd en chien entrait sous cette forme dans les dcuries et tirait le lait des vaches, qui passait dans son propre seillot (seau a lait), chez lui. Quand on voulait le prendre, il s'dchappait toujours. On ddcouvrit, enfin, que, sous sa forme de chien, il ne pouvait sortir que par ou il dtait entre:* on garda cet endroit et il y recut tant de coups qu'il renonca a ses sortileges" (Coulon Rev fl fr IV 120). Shooting, especially with a blessed or a silver bullet, is also effective against both witches and werewolves in dog form The legend of the torn garment (Lt. 280) should be thoroughly studied. Un doubtedly only a fraction of the data bears on the present survey, since few variants represent the werewolf in dog form. But even these few texts hint at a wide range of geographical distribution (from Sweden to Uruguay); yet a remarkable sta bility of plot reveals itself. The following text from the Rhineland gives the essen tials of the plot; it is unusual only because the story is represented as a girl's actual experience: Mein Vater kannte ein ordentliches Madchen, das freite mit einem Jungen. Aber der Junge war ein Werwolf. Das war dem Madchen schon gesagt worden; es konnte die Freierei aber nicht aufgeben. Der Junge und das Madchen fuhren einmal zusammen im Wagen. Da sagte der Junge: "Wenn ein Hund kommt, dann wirf ihm nur deine Schiirze vor. Da fallt er driiber her, dir tut er dann nichts."

" Botkin

New England 387; Dorson Michigan 71; for a Swedish example, see Bergstrand Halland

143 No. 327. For a discussion

" of the use of this motif in Goethe's Faust and folk analogues, see Albert Wesselski, "Goethe und der Volksmund," Hessische Blatter fiir Volkskunde, XXXVI (1937), 57-61. Wesselski criticizes Goethe for applying laws of ghost-lore to the devil (p. 69).

The Spirit of Evil

95

Auf einmal musste der Junge aussteigen, und nur ein paar Minuten spater kam ein Hund anf den Wagen angefallen. Da warf das Madchen seine Schurze hin. Die riss er in Fetzen, kurz und hagelklein. Dann dauerte es nicht lange, da kam der Junge wieder in den Wagen. Wie er aber anting zu sprechen, hingen ihm die Fetzen von der Schurze zwischen den Zahnen. Da wusste das Madchen genug, aber es schwieg, bis sie zu Haus waren. Es hat zuletzt das Verhaltnis mit dem Jungen drangegeben. Mein Vater hat die alte Frau gut gekannt; der war

das als Madchen

passiert. [Bodens Rhein 175 No. 742.]

To my knowledge, this story is always told about a man (the werewolf) and a woman.3 In most Scandinavian variants they are a married couple; and upon discovering her husband's malady, the wife cries out, "You are a werewolf," and the husband is released. Many of the Dutch variants, like the Rhenish text above, tell of a girl saved from marrying a werewolf. In a German variant the wife sees the threads in her husband's teeth when she wakes him in the morning; he assumes the form of a black dog again, but she smothers him with a featherbed (Zaunert Westfalen 280-281). In one Walloon text the girl does not take heed of the tell tale threads in the man's teeth, gets further involved with him, and herself becomes a

werewolf:

Une jeune fille de Hermee avait comme galant un jeune homme du village qui, a l'insu de la belle, appartenait a la bande infernale. Une apres-midi qu'elle se promenait avec lui dans les champs, "il fut commande." II dit done a sa bonne amie: "Je dois partir; prenez ce mouchoir,

lui jeterez." La jeune fille s'assit sur le talus et attendit patiemment son retour. Quelques instants plus tard, elle vit apparaitre un chien noir a l'air menacant. Elle lui jeta le mouchoir; l'animal le prit entre ses dents et disparut. Le galant revint et voulut l'embrasser. La jeune fille, seduite, le laissa faire. A un moment donne, elle vit entre les dents du jeune homme des bribes du mouchoir, mais elle ne prit pas garde a ce signe. A l'heure du retour, l'amant fut encore "commande." Mais, cette fois, la jeune fille dut partir si vous voyez passer quelque chose, vous le

avec

lui, car l'amour venait de la vouer pour toujours

a Satan.

[Colson Wallonia

VI

77.]

Contrary to what one might expect from the sixteenth- and seventeenth-century learned treatises on witchcraft and demonology, sexual relations are not usually associated with making a pact with the devil in folk tradition. The above text is a rare example. Since the sixteenth

century the belief in the pact with the devil has developed in various directions. The interest in witches has shifted from their impiety to their evil deeds against their neighbors. Witch legends in this century, according to Zender who collected an extraordinary amount of such material in the Eifel (pp. 181-276), deal almost exclusively with the misfortune that the witches cause their neighbors: "Von den vielen Hexenmotiven sind einige besonders zahlreich vertreten: Die Hexe macht das Vieh krank, dann: sie nimmt den Kiihen die Milch. Alle berichteten Geschichten gehoren den letzten hundertfiinfzig Jahren an. Kein Bericht reicht bis in die Zeit der Hexenprozesse zuriick" (p. 181). Such stories are probably accepted as factual, especially when they serve as a rationalization for failure; the "folk" like anybody else no doubt believe what they want to believe. On the other hand, Henssen, collecting in nearby Westphalia at about the same

"The Folklore

threads-in-teeth motif occurs also in a variant of Lt. 277 concerning two men, Boxus brabancon XXII 333-334, but only incidentally and not as a recognition motif.

The Devil in Dog Form

96

time as Zender, found that witches were not seriously regarded: "Sehr sparlich verbeitet war der Glaube an Hexen, und wenn auch noch verhaltnismassig viele

iiber sie in Umlauf waren, so schienen die meisten von diesen nur noch Kuriositatswert zu besitzen: bei einigen war ganz deutlich zu erkennen, dass sie lediglich der Unterhaltung dienen; ihre spannende Handlung riickte sie in die unmittelbare Nahe der Marchen und Schwanke" (Miinster 25). This development of serious tales into humorous anecdotes has been defined by Kurt Ranke as their "zero-grade'"0 (Schwundstufe: a term borrowed from linguistics where it designates a vowel that has lost its distinctive sound quality, usually because of a shift in word accent). The shift from the serious to the humorous is, however, a familiar development in the tradition of the devil's ally. The folk tradition shows the same ambivalence toward the Freemasons; for while they have been regarded in various legends here as a serious menace, elsewhere they have been the butt of jokes (X 551). It would seem that the degree of credence accorded the devil and his allies is directly proportionate to the amount of fear they inspire. Geschichten

in league with the devil enabled (forced) to assume animal form. D Werwolf. A man changes periodically into the form of a wolf. He is usually malevolent when in wolf form. D 620. Periodic transformation. A person or thing is transformed at definite intervals. D 630.1.1. Power of self-transforma tion received from demon. G 211.1.8. Witch in form of dog. HDA III 18691870 Witches can assume form of werewolf. Wessman 692 Person conversant in magic in the form of an animal. Historical sources: 1. Nicolaissen Nordland II 43-44 (1621). 2. S£billot France III 146 (seventeenth century). 3-6. HEM Andor Komaromy Magyarorszdgi oklev&tara, 77, 256, 577, 593 (n. d.). boszorkanyperek

250. Person 113.1.1.

GE

Gardner Schoharie 78 No. 51, h.

GS

1. Kallstenius

III

Sv

Lm XXI Hi

5 No.

1.

2. Wigstrom

Skane

I

233.

3. Wigstrom

Skane

263 No. 778.

Rev trad pop XXIII 379 No. 22. 2. Kemp Limbg 211. 3. Kemp Limbg 212. 293-294 No. 188, n, q. GG 1. Mullenhoff Schl-Holst 245-246 No. 367, a, e, k, r. 2. Henssen Miinster 60 No. 28. 3. Sieber Harz 181. 4. Bodens Rhein 176 No. 746. 5. Henssen Berg 72, n. 6. Gredt

GH

1. Harou

4.

RF

Wolf Ndl

Luxbg 91 No. 156. 7. Karasek Beskiden 138 No. 362. 1. Colson Wallonia IX 57-58 = Boxus Fl br XXII 331. nolle Hurepoix 217, a, w.

RI Bonnet Rev trad pop XXVI 167 RR Wlislocki Ur-Quell VI 19, r.

FM 250

GH GG

Baugeois 51.

3. Seig-

No. 15.

1. HEM EA 1950/86-87 Svegvar/Csongrad. Memorat

Dan' II 148-149 No. 5. Zender Eifel 217 No. 758. HEM Eth. 39:96 Ipolyi Magyar Mythol6gia 250 Fragment GD 1. DFS Hund 1416. 2. DFS Myt Dyr 3274.

GD GG FM

2. Fraysse

HEM Bartha Magyar nephagyomany

2.

65.

Kr

1. Huizenga

Gron 257.

1. Bodens Rhein

*>"Schwank

pp. 41-59.

2. Coetzee

177 No. 748, e.

Afrik

185.

107.

2. Leeb Ctsterr

und Witz als Schwundstufe,"

Festschrift

I

60 No. 106.

fur Will-Erich Peuckert (Berlin,

1955),

The Spirit of Evil RF

97

Normandie 45-46. 2. Lecoeur Nonnandie 4. Botkin N E 386-387. Cossar Fl ital VIII 177. 1. Fleury

42.

3. Seignolle

Hurepoix

217-218

(2 instances).

RI

FM

1.

HEM Luby Baba lelte babona 34. 2. HEM Eth. 9:140 4. HEM Eth. 48:221 Recsk. HEM Eth. 5. Szeged.

44:69

Bacs 53:249

megye.

3.

Zenta.

6.

HEM Eth. HEM EA

701/3 Monor.

260. Devil's ally in animal form bewitches neighbor's cattle. D 208.3. in the dairy. G 265.4. Witches cause disease or death of animals.

Evil magic G 265.6.2.1.

Witch

causes cattle to run about wildly. G 269.10. Witch punishes person who incurs her ill will. Sinn 605 Witch as cat appears in stable and house and be witches man and cattle. Wessman 696 Misfortune brought upon man and beast by witchcraft. Historical source: HEM Komaromy Magyarorszagi boszorkanyperek okleveltara

364. GE CD GG

Gutch-Peacock Line 54 (2 variants). 1. Kr Dan VI* 17 No. 58. 2. DFS Hund 1009. 1. ZA 30 497 Westf, a, e. 2. Zender Eifel 183 No. 651. 3. Zender Eifel 218 No. 760. 4. Meier Schwab 106-107 No. 121. 5. ZA 151 400 Baden, v. 6. Muller Uri II 45 No. 507. 7. Muller Uri II 48 No. 516, d.

SW

1. Veckenstedt Wend 286.

RF FM

Pineau Poitou 110-111.

2. Veckenstedt Wend 294

260

1. HEM EA 2746/6 Ipolydamasd. Memorat

GG

IWucke Werra 256 No. 402, a.

2.

= Kiihn

Spreewald 137.

HEM Bartha Magyar nephagyomanyok

68.

260 Fragment

GG

1. Karasek Galizien 207 No. 552.

2. Mackensen Warthe 305 No. 656.

in animal form rides person or animal at night (Nachtmahr). 471.1. Nightmare (Alp). Presses person in dream. F 471.1.5. Persons who at night become nightmares. Those who are born on a Thursday and christened

262. Devil's ally

F

on

G

a Sunday must at certain times (on Thursdays) press somebody or something. 265.3. Witch rides horse at night. Sinn 796 Person ridden by the nightmare;

he tries in vain to get rid of it. Wessman 749 The nightmare in form of an animal or object. Wessman 750 The nightmare plagues people. Wessman 751 The nightmare plagues animals.

Historical source: Praetorius Blockes-Berg VFA*"

1162 Bohuslan, q.

GS

1.

GG SW

Sieber Wend 73.

FM

1. Thimme

Ndt

Zs

VII

36.

335 (seventeenth

VFA 1228 Varmland. 2. Kuoni St Gall 50-51 No.

century).

2.

103, s.

1. HEM EA 3052/11 Nagyhodos/Szatmar. 2. HEM Eth. 23:125 Nyiregyhaza. Memorat GS 1. VFA 1478 Varmland. 2. VFA 3258 Vastergotland. 3. VFA 3333 Varmland. 4. VFA 6. VFA 3683 Varmland. 3622 Varmland, d. 5. VFA 3627 Varmland. 7. VFA 3787 Varm land. 8. VFA 3814 Varmland. 9. VFA 3814 Varmland, p. 10. IVFA 4734 Bohuslan. 11. VFA 4967 Bohuslan. 12. VFA 5404 Bohuslan. GN Faye Norsk 77 note, n. GD IKrJyl VI 126 No. 179. GG 1. Kiihnau Schl III 114 No. 1471 (2 variants). 2. Karasek Wolhynien 127 No. 477. k. 262

The Devil in Dog Form

98 262 Fragment

GE

Harland

Lane 89, r.

IVFA 3887 Varmland, p. GG 1. Pohl Ostpr 69. 2. Brunk Bl Pomm IX GS

83, r.

3. Mackensen Warthe

124 No. 276

=

Karasek Wolhynien 127 No. 478. CB Sebillot Bretagne I 141-142.

Devil's ally wounded in animal form; person shows wound in human form. D 702.1.1. Cat's paw cut off: woman's hand missing. G 252. Witch in form of cat has hand cut off: recognized next morning by missing hand. HDA III 1869, 1871 Witches show in human form wounds received in animal form; they sometimes die of these wounds. Sinn 623 The blessed bullet. Witch as cat (hare) shot, woman in neighborhood shows wound. Sinn 640 Witch as animal wounded: next day woman shows mark of wound. Historical source: Kittredge Witchcraft 176 (seventeenth century).

270.

GE

1. Atkinson Danby 92-93. 2. Hole Engl 118. Saxby Shetland 154. GD Kr Dan VI' 87 No. 288. GG 1. ZA 120 656 = Pohl Ostpr 106. 2. ZA 122 163 Ostpr. No. 178. GS

RF

1. Auricoste Rev trad pop

XX

169 No. 44.

RS Wallrich Colorado 362 No. 5. FM HEM EA 2372/124 Szedres/Tolna. 270 Memorat GD 1. Kr Dan' II 151 No. 12. 2. Kr Dan' RF Celos Rev trad pop XXVII 203 No. 3.

II

2. MacCulloch

3. Hirzel

Schweiz Archiv

II

271

Guernsey 370-372.

151 No. 14.

Devil's ally in animal form released by being called by name. D 772. Dis by naming. D 772.1. Disenchantment by recognition. G 303.16.19.9. Devil becomes powerless when called by name.

275.

enchantment GS

GD

Gotlind Vastergotland 113 No. 174 = Arill Vastsvensk 127. 2. VVessman Finl sv fdk 585. Gr Dan I 86-87 No. 45. 2. Kr Dan VI' 40 No. 143. 3. Kr Dan VI' 40 No. 144. 4. Kr Dan VI' 41 No. 146. 5. Kr Dan VI' 41 No. 147. 6. Kr Jyl VIII 304-305 No. 518. 1.

1.

276. Devil's ally in animal form released by having blood drawn. D 712.4 Dis enchantment by drawing blood. GH

RF

1. Sinn Gelder 1. Colson 266.

CB

51

= Boxus

3. Mazeret Rev trad pop

1. Frison Rev trad pop

276 Fragment

RI

2. Harou

142-143.

Wallonia IX

Finamore Archivio

III

XXIX

227-228

Rev trad pop

Fl br

XXIV

XXII

4. Sebillot

No. 15.

277. Devil's ally in animal form released by beating. treatment of the witch in person. GS

GD GH GG

11 No. 6, m.

2. Madelaine Normandie 265France IV 220. 2. Frison Rev trad pop XXIX 22 No. 190.

267, a.

22 No. 189.

XXIII 330-331.

G

271.5.

Exorcism by violent

Wigstrom Skane III 263-264 No. 779. Kr Dan VI' 16-17 No. 57. Kemp Limbg 210-21 1. 1. Wossidlo Mecklbg II 403 No. 1371. 2. Zender Eifel 252 No. 869. 3. Kiiniig Baden 5556 No. 163, a, e, n. 4. Alpenburg Alp 173-175 No. 177, k, w. 5. Karasek Galizien 209 No. 562.

The Spirit of Evil RF CB FM

99 IX

1. Colson Wallonia

IV

120.

EA

2372/124

= Boxus

Fl br

XXII

Sebillot Bretagne I 292-293. 1. HEM Bartha Magyar nephagyomanyo 65. Szedres

277 Fragment

GS

58

(Tolna

2.

333-334

(2 variants).

2. Coulon

HEM Luby Baba lelte babona

Rev fl fr

24. 3.

HEM

megye).

Wessman Finl sv fdk 544.

278. Devil's ally in animal form released by shooting. Sinn 822 Werewolf shot (hit) assumes human form again (and is released or dies). Wessman 825 Were

wolf killed with JAF VI

a

bullet of inherited silver.

CS

Fraser

GH GG

Kemp Limbg 208-209. 1. Zender Eifel 217 No. 759. 2. Zender Eifel 219 No. 761. 3. Bodens Rhein 212 No. 891. 1. Madelaine Nonnandie 264. 2. Sauvage Normandie 118-122 No. 22. Orain L'llle-et-Vilaine 204-216. Bonnet Rev trad pop XXVII 223 No. 8.

RF CB

RI

193-195.

FM

HEM Gonczi Gocsej Kaposvar 158. Memorat RF Launay Rev trad pop V 354, w. 278

The torn garment. H 64.1. Recognition of disenchanted person by thread in his teeth. As werwolf he has torn woman's apron and caught thread in teeth. HDA III 502 A piece of clothing ripped off in escaping from spirits will satisfy them since they proceed to rip it to bits. Sinn 823 The chewed cloth. Werewolf attacks person and tears up cloth thrown at it. Later as human, he has threads of cloth in his teeth.

280.

GS

1.

Arill Vastsvensk

4. Ingers Fm Ft

GD

IX

60.

67, s.

2. Bager Skane No. 6, a, s. 5. Wigstrom SkSne

l.Gr. Dan' I 379 No. 527, Kr Dan» II 149 No. 7, s.

4.

GH

1. Kemp

RF RE

1. 1.

GD GG

143 No. 327, s.

2. Gr Dan' I 382-383 No. 534, s. 3. Gr. Dan' I 385 No. 537, ». Kr Dan' II 150 No. 10, s. 6. Kr Dan" II 152 No. 16, s. Panken Ons Volk IV 151-152 No. 92. 3. Panken Ons Volk IV 127-128

No. 185.

5. Sinn Zeeuwsch

156-157.

Rhein 174 No. 738. Boxus Fl br XXII 329. 2. Colson Wallonia VI 77 = Boxus Fl br XXII 336-337. Jijena Sanchez EI perro negro 45-49 Uruguay. 2. Jijena Sanchez El perro negro 62-64

Uruguay. 280

Halland

s.

5.

Limbg 207. 2. 4. Sinn Noord-Brabant

1. Zaunert Westf 280-281,

3. Bergstrand

316-317,

s.

152 No. 93.

GG

II

Memorat Kr Dan"

II

153 No. 18, s.

Bodens Rhein 175 No. 742.

e.

2. Bodens

IV

THE SOVEREIGN OF HELL

is,

The association of the devil with death has often been noted, and the observa tion has long since become a cliche^ it is nonetheless valid. The devil is involved particularly in beliefs about the death of wicked people and their activities as restless souls after death. This statement applies to the devil generally, in what ever form he may appear. That the devil should appear in dog form in legends

I

is

therefore, simply to be expected. Consequently concerning death and the dead do not believe there any unique relationship between the motif of the devil in dog form and the concept of death.1

The Devil Fetches Sinners In human experience death induced people to associate

it

a

is

a

a

.

y

II

le

a

a

a

is

a

it

is

an incomprehensible fact. Its very mystery has with other mysterious phenomena and to assume causal relationship between them. This fallacious sort of assumption perhaps at the basis of legends that account for person's death by attributing to such stories little hint Usually of fault on the meeting give spook (Lt. 300). part of the victim or of malevolence on the part of the agent. It was simply very unlucky encounter: "Selon les uns, c'etait un chien, selon les autres une gdnisse blanche — l'un et l'autre portant une chaine au cou — et qu'on rencontre parfois, la nuit dans les campagnes. Rien n'est plus dangereux que de faire pareille rencontre. Quiconque apercoit le t'chinchatne mourra dans l'annde; ou ce sera un de ses proches. On cite, en exemple, le cas d'une couturiere de Clabais a pres de long de la grand'route. qui mourut pour l'avoir vu, un soir, quarante ans, un garde-chasse du village de Plancenoit rencontra une nuit le t'chinchatne et mourut huit jours plus tard. . . (Laudy Folklore brabancon IX sort of bogey 77). Laudy goes on to explain that this phantom dog has become man (Kinderschreck) used to warn children against staying out late: "Aujourd'hui encore les parents menacent les enfants de la rencontre du t'chinchatne afin de la nuit dans les campagnes." les empecher de vagabonder A common explanation of the person's fatal encounter, however, that he black dog which haunted was literally frightened to death: "There was also the Forest Road, clanking its chains. The father of one old woman who told the story, saw and was followed by this beast one night when walking home from

is

i

I:

i

a

1

detailed discussion of this problem see Paul Danielsson, Djdvulsgestalten Finland* Djavulen djurgestalt (Helsingfors, 1930), pp. 86-99. Danielsson subscribes to folktro, the view that the devil-as-a-dog motif, especially in Scandinavian folklore, derived ultimately from Indo-European mythology with later modification through the influence of Christianity. For

svenska

100

The Sovereign of Hell

101

Martin's to his house near the Forest Church. He was so frightened that he took to his bed and died of the shock very shortly afterwards," (MacCulloch Guernsey 235 n.). Indeed a severe anxiety state very likely has been the cause of sickness in many a person who encountered a spook; whether such anxiety can be acute enough to cause death is a moot question. Certainly the people have St.

believed

so.

Although the belief in a mystical cause of death has waned somewhat over the past century, the belief in mystical premonitions and omens of death has not. It persists even among the "enlightened," and it no doubt will persist as long as death is feared. This fact would account for the great frequency of legends and memorats telling about encounters with spooks as omens of death (Lt. 302); the vitality of the legend-type is based on the vitality of the basic belief. The stories here included under legend-type 302 deal with death omens of various kinds. Sometimes the victim himself is the one who sees the mysterious messenger: "Herr Ove Ramel owned both estates Basnces and Borreby, and often traveled from one to the other; at the latter one time he had had the table set by his servant Peter Rosenmeier. He was sitting and eating, a large black dog came in the door and stared at him with large glistening eyes. The man was very frightened but the dog went its way into the study; when the servant came in the master ordered him to chase the dog out — but the servant could find no dog at all; shortly thereafter the master died" (Thiele Dan I 256). This Danish text curiously parallels exactly the story of Cardinal Crescentius cited below under variants from historical sources: the sudden appearance of the dog, the master's panic; the servant's inability to find any dog; and the ensuing death of the master. In both cases it is difficult to ascertain whether the dog's appearance is to be taken as an omen or cause of death. More clearly an omen of death are instances where not the victim himself but his companion sees the phantom dog: "Father and Mother were out walking; when my mother was about to cross a stile she dropped her package of greaves. Then a black poodle dog came up, it stood like a lifeless post and would not move. My father did not see it. A short time after he died. It was an omen" (DFS Hund 732). Most of the texts listed here relate that a person encountered a phantom dog just before or just at the time of the death of somebody close to him, usually in his own family: "In 1927 a friend of mine met him [phantom dog] one night at Milntown corner as she turned into Glen Aldyn. 'He was black, with long shaggy hair, with eyes like coals of fire. I was frightened and would not pass, so we looked at each other, and the dog gave me a chance to pass him. It happened " just before my father died' (Gill Man 255). Some legends tell of spooks that foreshadow an accidental death (VFA 2764, Wallis I 135 No. 108, Westropp FolkLore XXI 483, FFA Kivijarvi). In Scandinavian variants especially, a black dog appears as an omen of suicide (Opedal Hardanger II 101, NFS Ola Ryssdal IV 188, Kristensen Dan VI 204 No. 588, VFA 3743, Kristensen Dan' II 249-250 No. 53, Kristensen Jyl VI 222 No. 301, Parkinson York 134-139); these texts are closely related to stories of the devil's following a person about to commit suicide (Lt. 307).

The Devil in Dog Form

1 02

The dog that appears when a killing is about to This fact is quite clear in the following text from

occur is certainly the devil. Scotland: "It is a common

belief that the devil took the shape of a beast, often that of a dog, and made his way in that shape to any spot where a great crime was to be committed or some , farmer, in Milton of Glenbuck, was one R tragic thing to take place. Sunday morning strolling over his fields to view his crops, when a big black mastiff rushed past him at more than ordinary speed. The brute attracted the farmer's attention by his great sticking-out 'allegrugous' eyes. He followed him as fast as he was able, never lost sight of him, and saw him enter the door of the farmhouse of Drumgarrow, where two brothers lived. At that moment he heard a shot inside. One of the brothers was shot dead. A mystery hangs over the man's death" (Gregor Folk-Lore Journal VII 287). The reason for the devil's coming is explicit in a Swiss variant: Two fellows see the devil as a dog watching a dance, and ask him why he is there. He informs them that there will soon be a fight, somebody will be killed, and that soul will be his. With this forewarning the fellows fetch a clergyman who drives off the devil and prevents the fight (Muller Uri III 137-138 No. 1244; cf. Lt. 120). The devil's connection with suicide is evident mainly in legends dealing with the restless souls of suicides (Lt. 342, also 10). But he is also known for encourag ing people to commit self-slaughter, which the Almighty's canons oppose. This is the general notion basic to the miscellaneous legends here classified under type 307. The Scandinavian variants emphasize the idea of the dog's following potential suicides, apparently to be on hand when the person carries out his intention. The Breton text exemplifies the more generally held belief:

J

Au Cloitre on dit que, quand quelqu'un veut se pendre, des qu'il a mis la corde sur son cou, il ne peut plus se retirer quand meme il aurait envie de le faire, car le diable est sur son epaule. En void un exemple. II y avait un certain nombre d'hommes occupes a couper du ble dans un champ; l'un d'eux dit: "Moi je ne veux plus vivre, j'irai me pendre aujourd'hui meme." Les autres ayant entendu cela surveillerent. Mais pendant la sieste, celui-ci trouva le moyen de s'echapper. Quelqu'un d'entre eux se reveilla, et ne voyant plus celui-ci, il eveilla les autres a la hate et ils s'empresserent d'aller le chercher; ils monterent sur un talus, et quelle fut leur horreur en apercevant un pendu contre un arbre, ayant un grand chien noir sur ses epaulesl Quand le chien avait vu ces hommes, il s'etait enfui sous terre. [Rev trad pop XXII 67 No. 34.]

300.

Person

encounters

spook;

it

causes

his sickness or death.

D

2064.

Magic

sickness. E 265.1. Meeting ghost causes sickness. E 265.2. Meeting ghost causes person to go mad. E 265.3. Meeting ghost causes death. F 402.1.5. Demon causes

F 402.1.6. Spirit causes weakness. F 402.1.11. Spirit causes death. F 420. Water-spirits cause illness and death. G 263.4. Witch causes sickness. G 303.20.4. Devil strikes man dead with disease. HDA III 491 A person visited by spirit in animal form will be dead the third day after. HDA III 500 Meet ing with spirits causes swollen head, blindness, death. Historical sources: 1. Magica I 116-117 (1562). 2. Hoffmann-Krayer Schweiz Archiv XIV 211 (sixteenth century). disease.

5.2.12.

GS

1. 4.

VTA 2810 Vastergotland. 2. VFA 3402 Vastergotland, e. 3. !VFA 3588 Vastergotland. 6. Landtman Finl sv fdk 836. 5. IVFA 4871 Bohuslan. VFA 3666 Varmland.

Hell

The Sovereign of

103

2. Kr Dan II 386 No. 199. 3. Kr Dan VI 198 No. 562, q. 4.KxJylIII No. 355, f, q. 5. DFS Myt Dyr 43. GG 1. Wolf Dt 292 No. 181, e, n, s, k. 2. Lemke Ostpr II 13-14 No. 23, d. 3. Temme Pomm 189 No. 149, k, e. 4. ZA 53 841 Schl-Holst, v. 5. ZA 58 548 Schl-Holst, f. 6. Peuckert Schl 163, e. 7. Eisel Voigtld 138 No. 368, e. 8. Eisel Voigtld 138 No. 369. 9. Eisel Voigtld 138

GD

1. Kamp Dan 344.

267-268

No. 370, e. 13. Gredt

10. Schell Berg* 217 No. 599, e, d.

Luxbg

Eifel 26-27. 12. ZA 464 Rhein. 43-44 No. 51, e, c 15. ZA 152 Wallis 42. 18. Miiller Uri II 39 No.

11. Schmitz

14. Stintzi

Allgau 96. 17. Jegerlehner Osterr 119 No. 10, d. 20. Depiny Osterr 123 No. 35.

19. Depiny

RF Laudy Fl br IX RI Traini Bergamo

II

Elsass

16. Endros

513 Elsass. 498, e.

No. 589, e.

315-316

77 (2 variants). 54.

HEM Eth. 21:30 Danos (Pest megye), e. Memorat GS 1. VFA 1067 Vastergotland, e. 2. VFA GG Hyatt Illinois No. 9332, j, v. FM 300

RF

MacCulloch

300 Fragment

GE GD GG

3.

IVFA

4945 Vastergotland,

e.

Guernsey 235 note.

Hartland

Engl 242. DFS Myt Dyr 458. 1. Eckart Hannover

Sachs

52 No. 50

Grohmann 302.

2221 Smaland, e.

Person

194 = Schambach = Kohler Erzgebirg 89

Bohm 235, a, e.

5. Rochholz

Ndsachs No. 2121. 2. Sieber Sachs 301= Meiche No. 123. 3. Meiche Sachs 60 No. 71, a, e, o. 4. Aargau

II

36 No. 265d.

spook; shortly thereafter a death (or other calamity) oc Spectre as evil omen. E 275. Ghost as omen of calamity or E 574. Appearance of ghost serves as death omen. HDA 768

encounters

curs. D 1812.5.1.17.

ill-fortune.

III

Spook animals often omens of death. HDA VIII 346-347 Appearance of spooks means death or misfortune for those who see them. HDA VIII 823 Spook dog a death omen. Sinn 353 Spook horse as omen of death. Wessman are omens of conflagration, death. Historical sources: 1. Collin de Plancy Dictionnaire infernal 160 (quotes is often

791

Ghosts

II

206 (1493). 3. tarch). 2. Zaunert Rhein 74 = Gomme Gentleman's Magazine

II

1552). 4.

GE

Meiche Sachs 55-56 No.

Magica Library

1

50

183

=

Plu

Remigius Daemonolatria

(Cardinal Crescentius,

ca.

59 (1654).

Lane 27-36, a, e, c, h, w. 3. O'Donnell Engl 72, v. 4. 68, f, v. 6. Newman F-L LXIII 100. 7. "Schooner Days" Evening Telegram Toronto October 1931, v (2 variants). 8. Brown North Carolina

1. Addy York ODonnell Engl

137, f. 72.

2. Bowker

5. Mathews Somerset

684,1.

JAF XI

CI

1. O'Leary

GS

1. Bergstrand

II 6.

9.

GN GD

179 No. 409.

1015 Vastergotland.

31.

3.

VFA VFA

5135 Vastergotland.

3456 Vastergotland,

1. Opedal Hardanger

II

v, q.

F-L XXI

483.

Ft XVII 24 = 01ofsson Vastergotland VFA 2955 Dalsland. 5. IVFA 3402 Vastergotland, e. IVFA 3689 Dalsland. 8. VFA 4982 Vastergotland, k, e. 2. Olofsson Fm

4. 7.

10. Geijer Fataburen

101.

Kr Dan II 384 No. 189, Kr Dan' VI 76 No. 188, e.

1. 4.

GG

VFA

2. Westropp

235.

Halland

2. NFS

1910 225-227.

Ola Ryssdal IV

188, e.

!Kr Dan VI 204 No. 588. 3. Kr Dan' II 521-522 No. 32. 5. Thiele Dan 1 256, f . 6. DFS Hund 25. 7. DFS Hund 21 37. v. Peuckert Mitt Schl XXI 145 No. 18. 3. ZA 143 550 Schl, c, v. 4. 6. Miiller Uri II 48 No. 515. ZA 152 423 Elsass. 7. Wallis I 135 e.

2.

1. Pohl Ostpr 134. 2. Sieber Harz 197, d. 5. No. 108. 8. Karasek Beskiden 34 No. 50, v. 9. Karasek Beskiden 104 No. 250, e, u. 10. Karasek Beskiden 104 No. 251, u. 11. Mackensen Warthe 262 No. 573 = Knoop Posen' 5 No. 8, e, v.

The Devil in Dog Form

104 FF

FFA Kivijiirvi. Memorat

302

Jalmari Leppanen

22, v.

York 134-139, a, v. 2. Peacock F-L Journal IV 266, a, w. 3. IBotkin N E Illinois No. 10509. CW 1. Gill Man 255. 2. Wherry F-L XV 83-84, e, 1. 3. Winstanley F-L XXXVII 157. CI 1. "Jottings" Dublin Evening Mail November 27 1951, v. 2. Gregory Ireland 252. GS 1. Olofsson Vastergotland I 48. 2. VFA 2090 Smaland, i, 1. 3. IVFA 2764 Vastergotland, e. 4. VFA 3472 Vastergotland, e. 5. VFA 3743 Vastergotland. GN IStrompdal Helgeland III 72. 1. K.r Dan' II 249-250 No. 53. 3. DFS Hund 589. 4. DFS Hund GD 2. Kr Jyl VI 222 No. 301. 732, f. 6. DFS Hund 1955, v. 5. DFS Hund 1114. 7. DFS Hund 3281, e. 8. DFS Myt Dyr GE

1. Parkinson

4. Hyatt

606-607.

626, e, v.

GH GG

Huizenga Gron 14.

2. Bodens Rhein 237 No. 994, m. 3. Weber Nachbarn Sudeten VI 128 No. 6, a. 5. Karasek Beskiden 63 No. 146, 6. Mackensen Warthe 107-108 No. 234 = Karasek Galizien 171 No. 439. v, w. 7. Mackensen Warthe 257-258 No. 561, e. 302 Fragment A. Appearance of spook is omen of death. GE 1. Brockie Durham 50. 2. Choice Notes 23 = Harland Lane 91-92 = Hartland Engl 238 = 1. Schambach Ndsachs No. 213.

II

149 No. 30, v.

Hole Engl

148

4. Lehmann

= Hole

Leather Hereford 38.

Haunt

154, v, 1.

6. Newman

3.

LXIII

F-L

Hole Engl

149.

Hole Haunt

4.

98-99 Nos. 3, 4, 8.

Ozark 275. Trevelyan Wales 52-53 (4 instances). 1. Gr Dan' I 360 No. 483. 2. DFS Hund 2696. 6. DFS Myt Dyr 545. 5. DFS Myt Dyr 395.

152, e.

5.

7. Nicholson

York

78, e.

4. IDFS

Hund

5924.

8. Randolph

CW GD GG

RF

1. Eisel Voigtld Schonwerth Pfalz 1. Edmont sey 237

I

124 No. 267.

Rev trad pop France

= Sebillot

319. 4.

2. Sieber Harz

Mailly Osterr

XXIII

III

162.

3. DFS

390

225

Hund

3284.

= Schultze-Gallera

Halle

256,

d.

3.

8 No. 18.

= Demont

Rev fl fr V 70, a, i.

3. Sebillot France

II 442.

2. MacCulloch

Guern

Rev trad pop I 199. B. Appearance of spook is omen of disaster (fire, bad luck, or unspecified). GE Brockie Durham 59-60, a. GD 1. DFS Hund 294, e. 2. DFS Hund 3335, v. GG 1. !ZA 132 948 Ostpr. 2. ZA 54 122 Schl-Holst, a. 3. Bringemeier Ndt Zs XX 87. 4. Kiihnau Schl I 305 No. 271 = Dt Vk ostl Bohm IV 175-176 No. 63. 5. Meiche Sachs 60 No. Colleville

CB

302 Fragment

70.

RF

6. Meiche Sachs 68-69 No. 81, a, e.

CB

Lapaire Berry 130. Sebillot France I 192.

RI

Calvia Archivio

305.

The devil

XXII

7.

Biirli Schweiz Archiv

II 226-227.

10, y.

appears when a

killing

is about

to occur. G 303.15.1.

Devil haunts

premises about to be visited by calamity. CS IGregor F-L Journal VII 287. CI

MacGuire

GS

1.

GN GG

VFA*"

Hoosier 21. 1141 Bohuslan, e.

2. IVFA 2080 (no place given), e. 3. IVFA 3820 Varmland. Hjartd0l 46, e. 2. Skar Saetesdal V 141. 3. NFS Jon Loyland II 158. IMuller Uri III 137-138 No. 1244, q. 2. Miiller Uri III 143 No. 1250. 3. IDepiny Osterr

1. Landstad 1.

280 No. 369. 305

GS

Memorat 1.

IVFA'"

1142 Bohuslan, e.

2.

IVFA

2764 Vastergotland.

The devil encourages a person who is about to commit suicide. G 303.9.4.2. Devil persuades man to commit suicide. HDA III 1448 Appearance of devil, usually in animal form, sign that some one will hang himself.

307.

The Sovereign of GS GD

1.

IVFA™

Kx Dan

Hell

887 Vastergotland.

VI

1 05 2.

IVFA

3200 Vastergotland.

203 No. 583.

GG Klarmann Steigerwald 170. CB Rev trad pop XXII 67 No. 34, b, m. FF 1. FFA Kivijarvi. Jalmari Leppanen 307 Memorat GD Kr Dan VI 151 No. 434, m, n.

18.

2.

FFA Kuortane.

Helmi Makela 63.

If people look somewhat covetously at the benefits enjoyed by those who are allies of the devil, they take consolation in the bitter fact that eventually the devil takes his due. For at death the wicked person must face the final reckoning: surrendering his soul to the devil. Perhaps the resistance against making good this promise is the reason that the devil's allies and the wicked generally (who have also consigned their souls to hell by their misdeeds) endure such agony on their deathbed. Meanwhile the devil waits patiently and vanishes when they breathe their last (Lt. 310 and 312). The fact that the dog vanishes with the last breath of the dying clearly implies that the devil has fetched the soul: "Es lebte einmal ein Mann geizig und iiberhaupt schlecht. Als es nun zum Sterben kam, habe Hund, man in den letzten drei Nachten vor seinem Tode einen kohlschwarzen dessen Mund Feuer ausspie, sein Haus umkreisen gesehen; derselbe sei nach dem letzten Atemzuge des Mannes sofort verschwunden und der Leichnam auf der Stelle schwarz geworden. Daher behauptete das Volk, dieser Hund sei der Butzoma selbst gewesen und habe den Mann geholt" (Vonbun-Sander Vorarlberg 80-81). The devil's ally may sometimes escape his fate by an eleventh-hour return to God. With the help of a clergyman it is possible to drive off the devil; but according to some Danish texts this cheating of the devil redounds upon the

pastor: "Ritmester Halling at Frisholt was the most terrible person who could be imagined, and with a terrible temper. He liked to beat people and was the

worst tyrant on two legs. . . . When he was about to die he could not because a black dog lay in bed with him. They had to send for Pastor Paludan, but he did not bring the right books with him and could not get the black dog from the bed. He went back for some other books, and the second time he came the devil had to leave; he drove him out through the window-pane. Then the Rit mester could die, but the pastor got weak-minded, and had to go to Copenhagen every summer" (Kristensen Dan VI 207-208 No. 600). The devil also has the power to snatch wicked people from this world into the next (Lt. 315). This particularly drastic punishment may follow upon infamous blasphemy, as in this Silesian legend: Ein Bauer

aus Glemkau fuhr eines Tages mit Getreide nach Hotzenplotz zu Markte. Am Wege ein Marienbild. Der Bauer stieg vom Wagen, kniete vor dem Bilde nieder und betete inbriinstig, dass das Getreide auf dem Markte einen hohen Preis erlange. Als er in die Stadt kam, war das Getreide so billig, wie noch niemals zuvor. Der Bauer fuhr ergrimmt zuriick und hieb, als er beim Marienbilde voriiberkam, mit der Peitsche auf das Bild los, dass die Mutter Gottes an der Wange einen blutigen Streifen erhielt. Als er weiter fuhr, bemerkte er auf dem Wagen

stand

einen

schwarzen

murrisch

zu

Pudel, der sich als Begleiter aufdrangte. Zu Hause angelangt, setzte er sich Der Pudel aber wich nicht von seiner Seite. Nachdem er nun von den gegessen hatte, packte ihn der Pudel, unter dessen Gestalt der Teufel Speisen

Tische.

aufgetragenen verborgen war, und fuhr mit ihm zum Fenster hinaus.

[Kiihnau

Schlesien

II

583-584

No. 1235.]

The Devil in Dog Form

106

Or

the devil may avenge lesser sins, as in the texts here cited from Melusine, which are variants of a story circulated in the Jesuit colleges of France during the nineteenth century. The following text is a typical version; it was told at the

Jesuit college in Lyon in of one of the teachers:

1873 as

having happened

to a clergyman

acquaintance

Ce religieux, surveillant lui-meme, faisait un soir sa ronde, dans le dortoir, quand il remarqua un eleve qui ne dormait pas et semblait en proie a une grande agitation d'esprit. Le Pere troublee, l'exhorta a prier et a resister aux l'interrogea, et, voyant qu'il avait la conscience embuches du Malin; puis, l'ayant ainsi reconforte a plusieurs reprises, il s'eloigna. Peu d'instants apres, un enorme chien noir, traversant l'allee du dortoir, fr61a sa soutane: les portes etaient closes; personne dans le college n'avait jamais vu ce chien, et personne ne le revit jamais. Le que 1'animal mysterieux avait disparu sans laisser aucun vestige, et fut se coucher. Mais le lendemain matin, quand sonna le reveil, l'eleve pecheur ne se leva point: il gisait dans son lit raide mort. Le chien noir, — peut-on en douter? — c'etait justement le Diable, venu pour Pere constata

[Doncieux Melusine

emporter l'&me du malheureux enfant.

In

IX

218-219.]

the same issue of Melusine, Gaidoz quotes a writer, Octave Mirbeau, who "Je connus aussi, dans ses plus mysterieux

attended the Jesuit college at Vannes: details, cette histoire du grand chien

noir, qui

est le fond de l'enseignement, chez les J&uites. . . . Quand les eleves n'dtaient pas sages, qu'ils n'adoraient pas Dieu, qu'ils ne priaient pas, avec assez de pidtd . . . arrivait, le poil herisse\ l'oeil en feu, et soufflant du phosphore par la gueule, un grand chien noir qui les

emportait. ... II me fallut de nombreuses anndes pour vaincre la terreur que m'avait inspired, avec la metamorphose du diable en Voltaire, 1'histoire du grand chien noir. . . . Un de mes petits camarades, pauvre ame ddbile et charmante, en

devint fou

... II

mourut dans un delire horrible"

This particular

(Gaidoz Melusine

IX

220).

story and its use were apparently well-known in France; Gaidoz states that it was used as an example in an article entitled "Le rdle de l'intimidation dans l'education," by a Dr. Berillon in the Revue de psychotherapie in 1910

XI

The

data in this survey, particularly in the section on the devil (Lt. 100-155), indicate that very likely these stories of the devil as a dog have been used as warning examples by the clergy in Europe generally, by the Lutheran clergy in Scandinavia, for example, as well as by the Jesuits in

(Melusine

180).

and evil-doers

France. As is well known from the Faust tradition, the devil is especially apt to fetch off his allies to hell when their term of agreement has run out (Lt. 317). A popu lar legend of this type has circulated in Frisia about a sea captain who belonged to the Masons. One day on the high seas a poodle came swimming up to the ship

and jumped on board despite the sailors' efforts to stop it. It went directly to the captain's cabin; the sound of a struggle was heard. Finally the poodle chased the captain overboard, and they both disappeared into the waves: the devil had come for his victim (Franke Noordzee 249-250, Liibbing Friesland 195-196). The funeral of the wicked may be attended by strange circumstances. The devil, it seems, makes every effort to guard his own (Lt. 320). Sometimes he sits on the

coffin and weighs it down so that people have difficulty getting the corpse to church for the funeral service (Nergaard 0sterdal I 70-71, Bore Sv Lm B. XXXI 57-59 No. 42,

VFA

5405,

Kristensen

Dan V 222-223 No.

812,

Prestel Schwaben

The Sovereign of Hell

1 07

43-44 No. 31). Generally the devil as a dog merely sits or lies near the corpse and/or runs alongside the funeral train. The basic purpose of the devil's pres ence is to counteract the effects of Christian burial, if not even to prevent them:

"Der Junggeselle starb bald nach diesem Vorfalle. Als man ihn zu Grabe tragen wollte, kam ein grosser schwarzer Hund und legte sich unter den Sarg. Der Pfarrer kam mit dem Kreuz, aber der Hund blieb liegen. Man wollte den Sarg aufheben, aber man konnte ihn nicht von der Stelle bekommen. Erst als der Pfarrer fort war, trug man den Sarg zum Kirchhofe, begrub ihn aber auf ungeweihter Erde" (Zentralarchiv 897).

The devil comes to the deathbed of a wicked person; when the person dies, the devil vanishes (he has fetched the soul). G 303.6.2.8. Devil appears to dying man. HDA VIII 455 Evil spirit or the devil appears at the sickbed to fetch the

310.

dying. Historical source: Wolf Ndl 299 No.

194.

Dalsland 66, q. 2. Gastrike VI 144 No. 58, q. 3. Olofsson Vastergotland I 52, v. 4. Renvall Sv Lm VII ix 19. 5. Svensson Skin Fm III 48-49 = Sjostedt Sv Lm B. LIII 22-23, q. 6. Wigstrom Skane III 166-167 No. 521. 7. VFA 1015 Varmland. 8. VFA

GS

1. IBergstrand

IVFA 3450 Vastergotland. 11. !VFA VFA 3762 Varmland. 14. IVFA 3803 Halland, q. 15. VFA 4303 (no place given). 16. IVFA 4997 (no place given). 17. VFA 5221 Vastergotland, q. 18. Landtman Finl sv fdk 110. 19. ILandtman Finl sv fdk 110, n. 20. ILandtman Finl sv fdk 110. 1. Aune Gauldal 49. 2. INFS Edv. Langset VII 50, s. 3. IField W Fl 29 No. 1. 1. Kr Dan IV 136 No. 503, q. 2. Kr Dan IV 137 No. 504, q, w. 3. Kr Dan IV 158 No. 552, q, w. 4. Kr Dan V 417 No. 1470, b. 5. Kr Dan VI 195 No. 554, q, w. 6. Kr Dan VI 8. Kr Dan VI 207 No. 597, q. 9. Kr Dan VI 204 No. 589. 7. Kr Dan VI 206 No. 595. 10. Kr Dan VI 208 No. 601. 11. Kr Dan VI 208-209 No. 604, e, q. 207-208 No. 600, q, w. 13. Uhrskov Dan 35. 14. IDFS Hund 244. 12. Kr Jyl VIII 322 No. 545. 1. Kemp Limbg 97-98, q, j. 2. ZA 2124 Hollandisch-Limburg, q. 1. ZA 58 595 Schl-Holst. 2. Strackerjan Oldbg I 180. 3. Zender Eifel 150 No. 549, q, r. 4. IVonbun-Sander Vorarlbg 80-81, e. 5. Zingerle Tirol 264-265 No. 471 =Zingerle Tirol' 1228

Varmland.

9.

3528 Varmland.

GN GD

GH GG

12.

VFA 2210 Vastergotland. IVFA 3588 Vastergotland.

10.

13.

372 No. 659, e, q.

Dewert Bull fl II 335 No. 15. FFA Kurikka. S. Paulaharju b/2849.

RF FF

310MEMORAT GS 1. lOlofsson Vastergotland II 77. 2. IVFA'" 1756 Vastergotland, n. GD 1.Kr Dan VI 206 No. 596. 2. IDFS Hund 664. FF FFA Jaaski. A. Henttonen KRK 123:202.

The devil

comes to the deathbed of his ally; when the person dies, the devil 1896, VIII 441 Witches have diffi vanishes (he has fetched the soul). HDA cult death.

312.

GE GS

Randolph

III

Ozark 275.

1. !Johansson Angermanland 135. 111. 4. Wessman Finl sv fdk 518

GN

1. Bugge Norsk 54-55.

GD

1.

Kr

IV

Dan

No. 65, w.

GG

2.

VFA

4327 Vastergotland.

= Landtman

4.

1. Wehrhan

Freimaurerei Lothringen

135-136

Kr Jyl IV

2.

Finl INFS Edv. Krulsen V 9.

No. 502, n, q, w. 2. 198 No. 276, q, w.

53, e, n, o.

Finl

sv fdk

Dan

VI

204 No. 590, f.

3.

Kr

Dan

VI

19

89-90 No. 57, e. 2. Kiihn Spree 129-130, c. 3. Wehrhan IKiihnau Schl III 257 No. 1617, a, e. 5. IMerkelbach-Pinck 6. Birlinger Schwab II 203-204 No. 195.

Freimaurerei 88 No. 55.

Kr

3. Landtman

sv fdk 110.

4.

The Devil in Dog Form

1 08

IKnoop Hess Bl III I16 = Knoop Mitt SchlVIII 78 No. 97. 1. FFA Iisalmi. Santeri Rissanen 79. 2. !FFA Evijarvi. Matti Peltola

SP

FF 312

GG

Mfmorat

The devil

315.

I

Wossidlo Mecklbg

people.

Sinn

KRK

188:22.

244 No. 715.

carries a living person off to hell. R 11.2.1. Devil carries off wicked 891 The blood spots on the window: devil carries off sinner to

hell through this window. Sinn 918 Devil carries off sinner. Wessman 118 Devil carries off impious people. Historical sources: 1. IGrasse Preuss II 535 No. 517 (1595). 2. Bodin Daemono-

II

mania GD GG

271-272.

1. Kamp Dan 13-14, e.

II

Schweiz Archiv 6. Zingerle

RF

France

CB 315

Tirol

1. IDoncieux

III

Kr Dan VI

2.

1. IZA 32 994 Westf, e.

2. IKuhnau

276, e.

4.

44-45 No. 143. Schl

II

Jecklin Graub

583-584

323-324,

No. 1235 e.

= Peter

5. Zingerle

142 No. 240, q.

Melusine

IX

219, e (2 variants).

Melusine

2. IGaidoz

Schl 39.

Tirol

IX

3.

120-121

Hirzel

No. 193.

3. ISebillot

220.

148.

1. ISebillot Archivio

IV

430 No. 4.

2. Orain

L'llle-et-Vilaine

251-252.

Memorat

Kr Dan VI 159 No. 461. IDoncieux Melusine IX 218-219, 315 Fragment GG Schache Zs Vk XXI 286 No. 5. GD

RF

e.

The devil fetches his ally. G 275.1. Witch carried off by devil. HDA HI 33 Devil in form of dog fetches Freemason. Wessman 116 The devil carries off person who promised himself to him.

317.

1. IWigstrom Skane I 218-219, e, q. land, k, q. GD 1. Kr Dan IV 389-390 No. 1206. 2.

GS

4.

Kr Dan VI

51 No. 161.

2.

IVFA

2853 Vastergotland,

Kr Dan VI 50 No. Kr Dan VI 203 No. 585, f. Kr Jyl IV 240 No. 338.

5.

Kr Dan' VI 84 No. 209. 8. GH/GG ILaan Ndl II 48 = Franke

Noordzee 249-250

158. 6.

q.

IVFA

3.

4038

Hal-

3. Kr Dan VI 50-51 No. 159. Kr Dan VI 208 No. 602, w. 7.

= Strackerjan

Oldbg

I

291

= Lubbing

Friesland 195-196.

GG

II 34. 2. ISchell Rhein 25-26 No. 31=Grasse Preuss II 63 No. 47. 3. Dt No. 205 = Bechstein Dt 103-104 No. 114. 4. Vernaleken Alp 192-193, c, k. 1. Veckenstedt Wend 277. 2. Veckenstedt Wend 305, c.

1.

Quint Mitdt

IGrimm SW

The devil

guards the corpse of a wicked person. Sinn 919 Devil (in animal form) guards corpse of sinner; clergyman drives him away. GS 1. Bergstrand Dalsland 66 = VFA 3951. 2. Bergstrand Halland 15-16 No. 3. 3. Bore Sv Lm B. XXXI 57-59 No. 42, f. 4. Johnsson Skansk Fm II 35. 5. VFA*" 1362 Bohuslan. e, w. 6. IVFA 1347 (no place given). 7. VFA 1964 Halland. 7. VFA 2251 Halland. 8. IVFA 2259 Vastergotland. 9. VFA 2663 Vastergotland, e, t, w. 10. VFA 3186 Vastergotland, f. 11. IVFA 4395 Vastergotland, k, v. 12. IVFA 4447 Smaland, q. 13. IVFA 5057 Vaster 14. VFA 5183 Vastergotland. 15. VFA 5206 Vastergotland. 16. VFA 5405 gotland. 17. Landtman Finl sv fdk 197, e. Vastergotland. GN 1.Bugge Norsk 55. 2. Flatin Norsk 136-137. 3. Nergaard 0sterdal I 70-71, f. 4. NFS S. Hamland V 22 No. 10. GD 1. Kr. Dan V 222-223 No. 812, q. 2. Kr. Dan VI 207 No. 598. 3. Kr. Dan VI 207 No. 599. 4. Kr Dan VI 208 No. 603. 5. Kr Dan" VI 16 No. 37. 6. DFS Hund 663. GH ISinn Zeeuwsch 171-174. q.

320.

The Sovereign of Hell GG

1. IKnoop

109

Posen 99, a, e.

2. Schellhammer

4. Prestel Schwab 43-44 No. 31

III

= Reiser

6. Rochholz Aargau II 34-35 No. 264. 56. Knoop Posen' 113-115 No. 175, k.

SP

Schl 153-154 No. 154, v. 3. ZA 897 Rhein. No. 349, e. 5. Schonwerth Pfalz

Allgau 283-284

Memorat

320

GS

1. Lindberg

GG

Zender Eifel 151 No. 550.

Bohuslan 266.

2.

VFA'»

1142 Bohuslan.

3.

VFA'"

1988 Bohuslan.

The Ghosts of the Wicked people are believed to be in collusion with the devil in life, so are further associated with the devil after death. For they who served the devil they deeds, in death join forces with him as his minions — ghosts and by their wicked spooks. As Strackerjan has pointed out, the hellish population of evil spirits is constantly being expanded by ghosts who in time become full-fledged devils. A large number of legends whose chief character is a ghost have here been classified under spooks (Lt. 1-99), since those stories concentrate on the activity of the phantom dog. Legends cited in this section on ghosts (Lt. 325-370) are focused on the background of the ghostly apparition; they account for the wicked person's having to appear as a dog. It is a moot question whether the stories of the ghost's wickedness are attached to an already existing dog haunt or whether the motif of the phantom dog is used to give the ghost a habitation and a name. Many writers take the view that the ghost story is a rationalization of a dog haunt. But this course of development cannot be definitely traced even in legends that can be dated. Siegfried Beyschlag,' for example, has investigated the back ground of the following Tyrolean legend: "Da gibt es eine Sage aus Schloss Hochnaturns im Vintschgau (bei Meran) von einem Grafen namens Abundus oder Abundel. Dieser sei um einer Missetat willen eines jahen Todes gestorben und musse nun als schwarzer Pudel mit gliihenden Augen zu bestimmten Zeiten unter klaglichem Geheul umgehen — also ein Motiv, so primitiv und allgemein verbreitet wie nur irgendeines" (p. 146). Beyschlag has found in historical docu ments that during the second half of the sixteenth century there was a master of Hochnaturns named Abundus von Tschotsch who was suspected of Protestant sympathies. Because of the accurate retention of this count's name, Beyschlag dates the folk legend from about 1600 when the personal remembrance of the count would still have been extant. Even with this unusually detailed informa tion about a specific legend, however, it is not possible to determine the exact relationship of the ghost and the phantom dog motifs: "So haben denn also die 'Sagenkundigen' in unserem Beispiel das vertraute Motiv der als Gespensterhund und iibel beriichgeisternden Armen Seele mit der Gestalt des verschwundenen und damit die besondere einmalige Form dieser tigten Grafen Abundus verkniipft Sage geschaffen. Naturlich ist dabei moglich, dass ein Pudelsage anonym in der Gegend vorhanden war und nunmehr eine teste Vorgeschichte hinzubekommen in any event, the fact that haunting in dog form in hat" (p. 147). Noteworthy the seventeenth century was deemed appropriate punishment for grievous offense like heresy. as wicked

'

a

is,

Just

"Zu Tradition und Entstehung von Volkssagen," Arv,

IX

(1953), 145-159.

The Devil in Dog Form

110

With few exceptions, a ghost that assumes dog form was in life a wicked person; and haunting in dog form is definitely regarded as punitive. The association of the dog with negative concepts, such as the devil and the ghosts of the wicked, may be related to the usage of the word "dog" as an epithet of contempt. Ghosts in dog form are most frequently believed to be beyond redemption, being guilty of especially grave misdeeds. It is to be noted that many of the sins emphasized

in other legend-types appear here again: being in league with the devil (Lt. 330155, 240), blasphemy (Lt. 335—152, 207), murder (Lt. 340—131, 135), suicide (Lt. 342—307), cheating and greed (Lt. 355 and 357—140, 141, 145). A legend-type dealing with a shocking blasphemy merits special attention be cause of its wide dissemination and probable long history. I have called this legend "The Teamster's Curse" (Lt. 337) because it is frequently associated with a team ster: "Ein Fuhrmann brachte seinen Vorrat Frucht auf den Markt, erreichte aber den gewunschten Erlos nicht. Voller Zorn fuhr er wieder nach Hause. Als er an einem Kruzifix vorbeikam, hielt er an und sagte: 'Du Hund bist schuld, dass ich meinen Erlos nicht bekommen habe.' Kaum hatte er diese Worte gesprochen, " als er selbst in einen Hund verwandelt wurde (Kiinzig Baden 86 No. 229). The blasphemer is not always a teamster, as notorious as this occupational group is for its profanity ("Fuhrmanns Gebet" is a curse). Sometimes it is a traveler who hangs a dog's corpse on the crucifix (Knoop Posen 165-166); a butcher's appren tice (Alpenburg Alp 107 No. 109) or tanner's apprentice (Zingerle Tirol 141-142 47 No. 513) whose No. who strikes the crucifix; or a farmer (Miiller Uri

II

239)

prayers fail to save his cattle from disease; in exasperation he takes meat from his last cow and offers it to the crucifix with the blasphemous command: "Da friss wie ein Pudelhund."

variation furthermore in the fate of the blasphemer. In some cases he down instantaneously and his spirit condemned to wander eternally in dog form (Knoop, Alpenburg, Zingerle1, Miiller). In other cases the man is turned into dog form, and later, after absolution from the Pope or after a special pil grimage made by his family, he regains human form (Mackensen, Zingerle'). The variants given by Kiinzig and Depiny are ambiguous, they merely state that the man was turned into a dog (Depiny's text says by the devil [!]), and give no further There

is

is struck

information about his fate. This legend in oral tradition, I believe, is directly related to the story of a Polish nobleman named Albert Perekonski. He was cruel to his subjects and took away their cattle. One night the wrath of God struck him by killing all his cattle. He was furious and declared that whoever had killed the cattle could also eat it. With that God's patience came to an end; hardly had the nobleman said these blas phemous words when he was turned into an ugly black dog which started devouring the carrion (Wolf Deutsch 305-306 No. 194). Wolf gives no date for this story, but it must have originated before 1632, since that is the date of his earliest source: Johannes Cluverius, Historiarum totius mundi epitome. Baron Sloet cites a variant of the story as happening to a nobleman in Prague in 1672.' A pamphlet devoted to the extraordinary event appeared in Trento, Milan, Macerato, and *De Dieren in het germaansch volksgeloof en volksgebruik

('s-Gravenhage, 1887), p. 37.

The Sovereign of Hell

111

Palermo in 1667;' and the story was circulated in Germany in various chapbooks and broadsides.6 The legend furthermore has survived in the form of a folk song among the Slovenians; a translation of this song, given by Jacoby (p. 222), com bines features of both the historical and the oral versions: A cruel nobleman took a farmer's ox; his lady, however, took pity on the peasant and returned the ani mal. When the nobleman found out about this he set out in hot pursuit of the peasant, who, in terror, took refuge at the foot of a crucifix. The nobleman found him there and, enraged, shot at the holy cross; blood flowed from it, and the blasphemer was turned into a dog. The lady then took the dog on various pil grimages to obtain absolution for her wicked husband, but so far she has been

A

close parallel to this version of the legend appeared in a German broadside which described the event as experienced by a Herr von Schottenberg in Italy on August 14, 1798; a short song warning against greed was appended." unsuccessful.

The transformation into

dog form would seem to be an intrinsic feature of this However, the following text which is closely related tells about an archblasphemer who was turned into a calf: "Als eines Abends in Freiburg ein betrunkener Student an das hohe Kruzifix bei der Martinskirche kam, machte er, um es zu verhohnen, die Hosen hinunter und zeigte ihm den blossen Hintern. Da ward er, zur Strafe, in ein Kalb verwandelt, das seitdem, unter dem Namen des Stadttiers, in den Strassen spukt. Es sucht an dem Kreuz die Gestalt des Heilands zu erreichen, und wenn ihm dies gelange, ware es erlost" (Baader Baden I 48 No. 58). Other legends dealing with the desecration of the crucifix, but not containing any transformation motif, have been collected in France7 and in the Rhineland." The Silesian legend cited above as an example of legend-type 315 may well be a variant of "The Teamster's Curse." Here again a peasant is so enraged because of the futility of his prayers that he violates a sacred image; but his punishment in this instance is to be snatched off to hell by the devil. To what extent these texts are actually related to one another and to the old story about the wicked Polish nobleman would have to be determined by a careful study of all variants. In most cases a person to whom a ghostly return from the dead is attributed, was one who escaped retribution for his bad deeds in this life. One is tempted to guess that the psychological motivation behind many of these ghost legends is the unwillingness of people to see someone come through unscathed after com mitting wicked acts. A desire for revenge thus may be added to the didactic func tion underlying these stories of wickedness finally punished. Sometimes in the case of the ghosts of the devil's allies (Lt. 330) the legend reflects the people's envy of a person's good fortune, as do some of the stories of living devil's allies. For example, a Danish text reports that a Lars Skibsby was born of ordinary folk, married into a tradesman's family, went into business for himself, and was legend.

' Carmelina Naselli, "L'Esame di coscienza e la confessione dei peccati in alcune stampe e formule popolari," Studi e materiali di storia delle religioni, XXIII (1951-1952), 73. I am grateful to Miss Naselli for sending me a reprint of this article. 5 Adolf Jacoby, "Von dem hosen Amtmann, der in einen Hund verwandelt wurde," Mitteilungen der Schlesischen Gesellschaft fur Volkskunde, XV (1913), 212-230. •This broadside is reprinted by J. Scheible in Das Schaltjahr I (Stuttgart and Leipzig, 1846), pp. 169-171. No date or place for the original is given. 7 Ch. Thuriet, Traditions populaires du Doubs (Paris, 1891), p. 255. •Groeteken Sauerland 96-97 No. 99; Hoffmann Ruhr 7 No. 15.

The Devil in Dog Form

112

always successful. This self-made man, however, was a Freemason; and after his death in 1864, his ghost was seen by the watchmen as a large black dog (Kristensen Dan' VI 11-13 No. 23). Some might be inclined to read "social protest" into legends telling about the cruelty of overlords and the final punishment of their misdeeds (Lt. 350). Indeed there is a spirit of rebellion against tyranny reflected in these stories, but it is directed

ruling

against particular individuals for particular injustices, not against the as such. Furthermore, "social guilt'" is not limited to members of

class

the aristocracy, but is also imputed to the humble whose trespasses bring mis fortune to the community at large or to their masters (Lt. 353): "Um a zwolfi rum bei der Nacht lasst si unten in der Residenz manchmal a fiirchtig grosses schwarzes

Viach von an Pudel sehgn, der a recht a wilds feurigs Gschau hat un dem dia helle Glut aus 'n Maul geht. Dos soll die verfluachte Seel von an untreuen Diener sein, der amal — war's wie d' Schweden kemma san oder wie Miinka per Gwalt osterreichisch war? an Feind 's Platzl verrathen hat, wo'n Kurfiirsten sei Geld eigrabn war. Er soll dafiir hoamlicherweis hingricht worn san, aber geistert noch umanand, hat d' Schildwachn scho a paarmal zuan Tod derschreckt; un 's Geld, wo er fur sei Schlechtigkeit kriagt hat, muass er in da Holln geschmolzn fressn, drum speit er nix wie Feuer aus" (Raff Zs f Vk X 184 No. 9). One of the most fascinating stories of social guilt is that of the cruel comman dant's ghost who plagues sentries (or helps them by waking them if they fall asleep on duty — Lt. 361). The legend, as summarized by Sinninghe (412, "Die stille Runde"), relates that a cruel commandant, in checking the sentries, unwittingly killed his own son for sleeping on duty, committed suicide, and now walks again. Sinninghe cites the text given by Wolf (Niederlanden 332-333 No. 237) as a related variant. Wolf's text is based on Bovy, Promenades historiques dans le pays de Liege (Liege, 1838), which is also quoted by Colson (Wallonia IX 51-52) and Boxus (Folklore brabancon XXII 334-335). According to Bovy, the commandant of the citadel of Liege in 1741 was strict about the slightest detail; he sneaked around on hands and knees to check on the soldiers on sentry duty. One night a soldier heard him, and after calling to him to be recognized three times and getting no reply, he shot and killed the major. The soldier was subsequently acquitted by a court-martial. But after that the sentries saw a huge black dog making the rounds at night; it was the spirit of the major come to persecute them again. Very close to this story is a Westphalian variant about a Swedish colonel in the Thirty Years' War. To check on the sentries he donned a dog's skin and crept about on all fours. One night a soldier shoots at him with the words: "If you are a dog, then remain a dog until the Last Judgment." The colonel dies, and since wanders as a black dog (Zaunert Westf 206). A text from Oldenburg (Strackerjan I 184) is also a close analogue of the Belgian legend: A very strict captain named Trentepyl once stabbed a sentry for sleeping on duty; now he haunts in the form of a dog with glowing green eyes, and wakens sleeping sentries. Danish variants tell of a ghost dog who wakes sleeping sentries just before

The

the

9 Elsbeth Goez, "Der Schuldbegriff in der deutschen Volkssage der Gegenwart," Niederdeulsche Zeitschrift fur Volkskunde, VII (1929), 244-252.

The Sovereign of Hell

113

officer of the day makes his rounds; this dog is taken to be the ghost of a wicked pastor, and therefore probably the tale has only a tangential relationship to the legend-type.

This

story of the ghost who wakes sleeping sentries possibly had a didactic func tion among the common soldiers; however, perhaps in circulation among the civilian population it was not taken so seriously. In the Kuhn text from West phalia the phantom is reported to bolt the gates of the town with carrots, which the hogs would eat early in the morning, thus causing the gates to open. The addition of this motif makes the story something of a joke — a typical develop ment of legends that are no longer believed.

The Kuhn version is also notable because it names the wicked officer: he was a Colonel Sprengepyl who was in league with the devil during the Thirty Years' War, and after living riotously off his booty, was fetched by the devil. The site of his present haunting in dog form is the town of Vechta; this is the same ghost that served as subject for the experiment to determine whether the Catholic or the Protestant cleric possessed the greater power over the devil (Lt. 220). Spren gepyl is also the name of a wicked nobleman whose ghost in dog form wakes sleeping sentries according to Strackerjan (Oldenburg I 183). The other text from Oldenburg (Strackerjan I 184) specifies the name of the captain as Trentepyl; the similarity of this name with Sprengepyl suggests that the same man is meant. These names might be checked against historical documents, as Beyschlag has done with the legend of Count Abundus, to establish a date for the legend. It would seem that the story of the ghost and sleeping sentries is a fairly common one that has been attributed to various cruel officers of various times and coun tries,10 as has happened with motifs associated with various magicians. As has already been emphasized, ghosts that appear in dog form are usually the souls of the wicked beyond redemption. It is therefore quite appropriate that ghosts who return to declare themselves eternally lost should come back as dogs (Lt. 363). The typical version of this legend-type relates how two friends agree that the first to die will return to report to the other his fate in the next world: Two brothers from Sandakra perjured themselves. When they later became apprehensive over their misdeed, they promised one another that the first to die would return and tell the other how it was [in the other world]. Well, one died, and on an evening shortly after his burial a large black dog sat on the steps of his brother's cottage. The wife saw the animal, suspected nothing, but chased the dog away. The next evening it sat there again, and again she drove it away. But the same dog sat there on the third evening, and then she told her husband about it. He went out immediately — for he knew it was his dead brother — and asked how it was in the other world. "That which is once forsworn is eternally lost" (Det som ar en gang forsoret, ar evigt forloret), answered the dog. The brother later confessed

Although nevertheless

his crime.

[Wigstrom Sk&ne

III

165-166

No. 517.]

spirits in dog form are usually beyond redemption, there are stories which report that such ghosts have been released (Lt. 370):

restless

10For a variant in which the major haunts in the form of a white cat, see en sproken van het oude Gelre, Vol. (Zutphen, 1932), pp. 118—119.

I

J.

A. Slempkes, Sagen

The Devil in Dog Form

114

There was a Rev. Mr. Hughes, a clergyman of the Church of England, in the isle and county of Anglesea, who was esteemed the most popular preacher thereabout in the last century, and As he was going one night to preach, upon this account was envied by the rest of the clergy he came upon an artificial circle in the ground, between Amlwch village and St. Elian Church, where a spirit in the shape of a large greyhound jumped against him and threw him from his horse. This experience was repeated on a second night. The third night he went on foot, and warily; and now he saw that the spirit was chained. He drew near, but keeping beyond the reach of the chain, and questioned the spirit: "Why troublest thou those that pass by?" The spirit replied that its unrest was due to a silver groat it had hidden under a stone when in the flesh, and which belonged to the church of St. Elian. The clergyman being told where the groat was, found it and paid it over to the church, and the chained spirit was released. [Sikes Wales 168.]

This

example typifies the kind of deed required to release an evil spirit. Other texts also show that a spirit's release depends on the return of money to the church or to the poor (Lamend Oost VI Zanten XXV 61-62, Prohle Unterharz

Bodens Niederrhein 113 No. 490, 121-122 No. 522, Klarmann 117-118, ZA 163 502, Mackenzie Scotland 242-243); in some cases, 459 No. 2335, Kiihnau Schlesien prayer would be sufficient (Kristensen Dan I 602-603 No. 640, Sieber Sachs 300, Endros Allgau 95-96, Klarmann Steigerwald

No.

97-98

230,

Steigerwald

III

Sometimes the ghost appears to reveal a murder, and is seen no more after the body is given decent burial or justice is done the murderer (Hveding Hiloga263).

land

II 49-51,

Jyl VIII

Nergaard 0sterdal

IV

238, Kristensen

Dan V

14

No.

Kristensen

60,

88-89 No. 5). On the whole, the contradiction in these stories of the notion that ghosts in dog form are irredeem able typifies the kind of paradox common in oral tradition. Perhaps this legend224-225 No. 388, Gardner Schoharie

type shows the conciliatory effect of Christianity, as Mrs. Goez suggests: "Die Schrecken der Geisterwelt verblassen daher nach und nach, so bedeutet die Christianisierung eine zunehmende Befreiung des Menschen, trotzdem ja erst das

christliche Werturteil der widerchristlichen Welt den Charakter aufgepragt

des

Teuflischen

hatte."u

The ghosts of the wicked find no peace in the grave; they must wander after death. E 411.0.2.2. Unconfessed person cannot rest in grave. E 411.2. Adulterous

325.

person cannot rest in grave. E 421.3.6. Ghosts and eyes. E 423.1.1. Revenant as dog. HDA

with glowing tongues Evil-doers have no rest in grave; must wander as example to the living. HDA III 491 Ghosts in animal form are considered to be irredeemable. HDA VIII 347 Damned souls in animal form. HDA VIII 517 Rest in the grave denied evil-doers as punishment for sin. Sinn 362 Dead returns as animal. Explanation of appearance of spook animal. Wessman 31 The impious return after death.

III

GS

GD GG

VFA 5017 Vastergotland. 1. Kr Dan' IV 114 No. 300. 1. Bartsch Mecklbg 100-101

No. 437, 1.

2.

Kr

Dan»

303 No. 405, a. 4. Bodens

6. Freisauff Salzbg 236, e.

Rhein

V

17 No. 48.

as dogs 481

3.

Kr Jyl

III

192 No. 267.

2. Schambach Ndsachs No. 204*, e. 108 No. 469, v.

7. Mackensen Warthe

5. Alpenburg

Alp

3. Bodens 251-252

169 No. 369.

325 Fragment

GE GS

Burne Shropshire 105, e. VFA933 Halland. 2. VFA 3102 Vastergotland.

1.

3.

u Goez, "Der Schuldbegriff," Ndt. Zs. f. Vk., VI (1928), 244.

VFA

4602 Vastergotland.

Rhein

No. 261, c.

The Sovereign of Hell 1.KrJylIII336,q.

GD GH GG

Afrik

Coetzee

1. Montanus

Kiihnau Schl

Myt Dyr

2. DFS

127, e.

Westf

I

115

I

3345, a.

Mark

2. Schwartz

144.

314 No. 288.

108 No. 66

4. Peuckert Schl 164.

= Kuhn

5. Meiche

Mark

175 No. 169.

3.

= Kohler 140 = Schell

Sachs 55 No. 58

Erzgebirg 91 No. 127, e. 6. Wucke Werra 172 No. 269, e. 7. Schell Berg Berg' 107 No. 305. 8. Zaunert Rhein II 206, e. 9. Stoeber Elsass I 6 No. 9 = ZA 152 342. 10. Endros Allgau 96 (2 instances). 11. KJarmann Steigerwald 17. 12. Vemaleken Alp 47-48.

FM

1.

HEM Gonczi Gocsej

171.

2.

HEM

Eth. 31:79 Bajmoc.

3.

HEM EA

Halast6

3153/11

(Vas megye).

A person who was in league with the devil must wander after death. Historical source: Endros Allgau 99 (before 1800).

330.

GN GD GV GG

III

Grimstad Gudbrandsdal 1.

Kr Dan VI

70.

215 No. 632.

1. ZA 120 571 Ostpr.

Kr Dan' IV Fl br I

2.

1.LamendOVlZXXV65.

2. Poodt

Liibbing Fries

2.

211 No. 558, e.

3.

Kr

Dan"

VI

11-13

No. 23.

119-120.

149.

3. Strackerjan

I

Oldbg

181-182.

4. Pfister

Hess 100.

RF

Gennep Alpes 130.

330 Fragment

GD GG

DFS Myt Dyr 3302. 1. Karbe Bl Pomm

Alp

4. Alpenburg

CB

A

VFA 726 Varmland. 1.KrDan V 166 No.

GD

GH

2. DFS

631.

Sinn Gelder 40.

GG

1. Meiche Sachs Schweiz 38 No. 23 3. Panzer Bayr

II

391 No. 458, a.

Uri

II

5.

Sebillot France

The

Teamster's

Transformation

HDA HI

dog.

Kuoni

GG

III

4.

141-142

Sachs 63 No. 75.

4. Schoppner

Bayr

I

2. Schell Berg' 126 No. 364.

247 No. 252

= Baader

Baden

I

Gall 219 No. 383, a, w. 6. Muller Uri II 29 No. 481. 7. Miiller Muller Uri II 43 No. 503. 9. Muller Uri II 47-48 No. 514, e.

Curse. Man desecrates crucifix, is turned into a dog. C 962. to animal for breaking tabu. D 141. Transformation: man to against God brings on horrible end. 305-306 No. 194 (1632). 2. Sloet Dier 37 (1672). 169-171.

979 Blasphemy

Wolf Dt

1.

I

Posen 165-166.

2. Mackensen Ndsachs

Muller Uri

II

No. 239, e.

7. Zingerle

Mitt Schl XV

SS

= Meiche

149.

Schaltjahr

1. Knoop 229.

8.

3302.

Unterw 254.

Historical sources: 3. Scheible

St

must wander after death.

Myt Dyr

111 No. 173, w, q.

40 No. 501a, e.

10. Niderberger

RF 337.

498.

person who was a blasphemer

GS

3. ZA 145 179 Bohm, a.

2. Meiche Sachs 506 No. 654.

22 No. 4.

XIV

Cerney Rev trad pop Savi-Lopez Alp 226.

RI 335.

VIII

184 No. 187.

47

No. 513.

Tirol'

II

5. Alpenburg 204 No. 345".

28 No. 40.

Alp

107 No.

3.

Kiinzig Baden

109.

6. Zingerle

86 No.

Tirol

8. Depiny Osterr 286 No. 403.

222.

A

person who was a murderer must wander after death. E 411.1. Murderer 481 Murderers are condemned to wander as cannot rest in grave. HDA spirits after death. Sinn 436 Murderer returns after death. Wessman 32 Man

340.

III

who killed his three fiancees finds no peace in the grave. GS

GD

VFA

5076 Bohuslan. DFS Hund 1024, c.

The Devil in Dog Form

116

2. Hoffmann Ruhr 10 No. 22. 3. Peuckert Schl 163, e. Oldbg I 179-180. Harz 59-60 No. 96 = Profile Uharz 44 No. 120, e. 5. Zaunert Hess 324-325, e. 6. Meier Schwab 121-122 No. 136. 7. Meier Schwab 147 No. 166'. 8. Jecklin Graub 95,

GG

1. Strackerjan

4. Profile e, j, a. 340 Fragment

GG

1. Kuhnau

Schl

I

68-69 No. 82.

2.

Kuoni

St

Gall

109 No. 339, e.

Osterr 85

3. Depiny

No. 12.

A

person who has committed suicide must wander after death. E 411.1.1. Suicide cannot rest in grave. HDA 1450-1451 Hanged suicide condemned

342.

III

...

in form of black dog. Sinn 435 Suicide as ghost appears at the place where he took his life. Wessman 35 Suicides return after to wander as restless soul

death. GE

Sullivan Cumb 156. 2948 Halland, f.

VFA

GS

GD GG

DFS Myt Dyr 762, a. 1. Niederhoffer Mecklbg

No. 508. 342 Fragment GE Dyer Ghost 104

= Burne

IV

= Bartsch

Shropshire

GD

VFA 4756 Vastergotland. DFS Myt Dyr 1954, a.

SW

Schulenburg Wend 176, e.

FM

HEM EA 475/100 Lovopetri

GS

98

1.

2.

VFA

Mecklbg

136 No.

162.

2. Bodens

Rhein

117

105. 5098 Vastergotland.

(Szabolcs).

A

person who met with a violent end (death by murder or accident) must wander after death. E 411.0.2.2. Unconfessed person cannot rest in grave. E

344.

411.10. Persons who die violent or accidental deaths cannot rest in grave. E 413. Murdered person cannot rest in grave. E 414. Drowned person cannot rest in peace. Wessman 37 Person who was murdered returns after death. Wessman 40 Person who met with accident returns after death. GS

GD GH

Olofsson Vastergotland II 93-94, b, n. Kr Dan' V 14 No. 35, e.

Molen Frysk I 118-119, e. Texas 207-210. 344 Fragment GE 1. Gurdon Suffolk 92. 2. Rudkin F-L

RE Taylor

cock

GS

GG

VFA

JAF IV

XLIX

118, e.

3.

Rudkin F-L

XLIX

121.

4. Bab-

172.

5058 Vastergotland. Sieber Harz 176.

RE Jijena

Sanchez

El perro negro

104 Argentina.

An overlord who was cruel to his subjects must wander after The will o' the wisp enemy of a social group (bailiff, nobleman,

350.

foreman). GD Kr Dan IV 171 No. 593. GG 1. Meyer Schl-Holst 263 = Mullenhoff 297 = Kuhn Westf 165-166 No. 170, d.

Schf-Holst

200 No. 300".

3. Mackensen Ndsachs

II

death. Sinn 197 customs official,

2. Zaunert Westf 29628-29 No. 41. 4. Voges

Braunschweig 308-309 No. 276, a. 5. Meiche Sachs 69-70 No. 82 = Haupt Laus 150-151 No. 174 = Sieber Sachs 296. 6. Curtze Waldeck 249-250 No. 90, a, e. 7. Hoffmann Ruhr 10. 32 No. 76, e. 8. Eisel Voigtld 134 No. 357, e. 9. Wucke Werra 421-422 No. 689, n.

Hell

The Sovereign of

Schell Rhein 167-168 e, q.

117

No. 291.

Tirol

13. Zingerle

XXXII

Tilscher Schonh 350 Fragment

11. ZA 25 244 Lothringen.

432-433 113-114,

No. 760, e.

12. Alpenburg

14. Mackensen

Warthe

Tirol

168 No.

157-158, 366.

15.

e.

GE

Whitney Maryland 184 No. 2718, 1, t. Skane III 225 No. 676. 2. VFA 4207 Vasterg6tland. GG 1. Miillenhoff Schl-Holst 365 No. 536, e. 2. ZA 30 497 Westf, e. 3. Kiihnau Schl I 297298 No. 253, e. 4. Meiche Sachs Schweiz 40-41 No. 27 = Meiche Sachs 62 No. 74, e. 5. Kuoni St Gall 33 No. 74. 6. Kiessling Osterr VI 64 No. 90. RF Bosquet Normandie 267. GS

1. Wigstrom

A wicked nobleman haunts after death; a special bed must be prepared for him. When maid comes to make bed in the morning it looks as if a dog had lain in it; there is a coin there for the maid. HDA III 526 Ghost's bed: special bed must be made, next morning looks as if a cat had slept there.

351.

GS

1. Hofberg

Kr

4. 351

Dan'

2. Olsson Fm Ft XXIX 69-71 = VFA 4443. No. 511. 2. Kr Dan VI 211 No. 615. 3. Kr Dan VI 211-212 86-87 No. 217. 5. Kr Dan» VI 87 No. 219. 6. DFS Hund 51.

Svensk

1.Gr Dan' I

GD

15.

370-371

VI

No. 618.

Memorat

GS

Wigstrom Skane

Kr Jyl

GD

VIII

I

196-197.

233 No. 402.

351 Fragment

GD

Kr Dan IV

1.

Dan

VI

VI

11.

145 No. 207.

A

GG

No. 612.

211 No. 616.

20 No. 58.

353.

190 No. 656.

210-211

8.

Kr

5.

Dan

Kr Dan' V

14.

2. Kr Dan VI 209 No. 607. 3. Kr Dan VI 210 No. Kr Dan VI 211 No. 613. 6. Kr Dan VI 211 No. 614.

VI

211 No. 617.

Kr Jyl VIII

230-231

9.

Kr

Dan

VI

212 No. 619.

Kr Dan' V 369 No. 981. No. 398. 15. Thiele Dan I 285.

340 No. 889.

12.

13.

610.

4.

Kr

Kr

Dan 10. Kr Dan' V 7.

Kr Jyl VI

144-

person who betrayed his fellow citizens must wander after death.

1. Grasse Preuss I 781 No. 833, e, d. 2. Raff Zs VK X 184 No. 9, a, e. 3. Jegerlehner Wallis 17-18, q. 4. Miiller Uri II 44 No. 505, c. 5. Muller Uri II 45 No. 506, e. 6. Rochholz Aargau I 204-205 No. 164, w. 7. Alpenburg Alp 150 No. 146. 8. Heyl Tirol 489. 9

Vonbun Vorarlberg 48 No. 51. 353 Fragment

GG

1. Sartori Rh Wf III 297 No. 9 = Zaunert Westf 218. Rochholz Aargau II 364 No. 504, e, w.

2. Gredt

Luxbg

601 No. 1114.

3.

A person who cheated others must wander after death. E 411.3. Perjurer can not rest in grave. E 41 1.5. Swindler cannot rest in grave. E 416 Man who removes landmarks cannot rest in grave. HDA III 481, 1157 Perjurers and boundary violators are condemned to wander as restless souls after death. Sinn 194 Will o' the wisp: surveyor as ghost, measures the land again. Wessman 34 Dishonest person finds no peace in the grave.

355.

GG

RF

1. Bartsch Mecklbg 459 No. 628 = Niederhoffer Mecklbg III 23. 2. Hoffmann Ruhr 33 No. 77. 3. Kiinzig Schwarzw 75-76, k, q. 4. Jecklin Graub 76-77, k, e. 5. Kuoni St Gall 6. Liitolf Schweiz 519-520 No. 478b. 264 No. 449, q. 7. Muller Uri II 46 No. 509. 8. Muller Uri II 46 No. 510. 9. Rochholz Aargau II 131-133 No. 359. 10. Sutterlin Schweiz Archiv V 254 No. 3, q. 11. Alpenburg Alp 106 No. 107, e. 12. Alpenburg Tirol 168, e. 13. Alpenburg

MacCulloch

Tirol

21 1-212, e.

Guernsey 246-247, a, 1.

The Devil in Dog Form

118 355 Fragment

GG

3. Klarmann Steigerwald 2452. Gredt Luxbg 518 No. 594'. Bayr 322. 5. Baader Baden I 230 No. 240. 6. Baader Baden II 70 Schweiz Archiv XXI 180, e. 8. No. 99 = Kiinzig Schwarzw 64. e. 7. Hoffmann-Krayer 10. Liitolf Schweiz 519 No. 9. Kuoni St Gall 25 No. 52. Kohlrusch Schweiz 276-277. 13. 478a, e. 11. Muller Uri II 35 No. 492b. 12. Rochholz Aargau II 37 No. 265h. 1. Zaunert Westf 321-322. 4. Schandein

246.

Vernaleken Alp 205.

14. Heyl

Tirol

60-61.

A person who was greedy (gained fortune by usury, denied alms to poor) 567 must wander after death. E 411.4. Usurer cannot rest in grave. HDA alms, death. after selfishness, failure to punished Greed and give especially

357.

III

Historical source: Meiche Sachs 60-61 No. GD GG

Kr Dan' V

73 (ca. 1700).

164 No. 438.

1. Hoffmann Ruhr 73 No. 183. 2. Lyncker Hess 111 No. 169. 3. Gredt Luxbg 315 No. 588. Veckenstedt Wend 312-313, a, e. 357 Fragment GG 1. Lohmeyer Saar 13 No. 22. 2. Lohmeyer Saar 101 No. 220, e.

SW

The cruel commandant's ghost wakes sleeping sentries. Sinn 412 "Die stille Runde." Commandant who killed his sleeping son while making rounds and then shot himself, returns from the dead.

361.

GD GG

1.

Kr Dan V

168 No. 637.

I

Kr

2.

1. Strackerjan Oldbg 183. Zaunert Westf 205-206, e.

Dan V 169 No. 640.

2. Strackerjan Oldbg 4.

Zaunert

Westf

I

3.

Kr Jyl VIII

184, e.

206.

5.

3.

219 No. 378, a.

Kuhn Westf

Prohle

Han

192

19 No.

No.

Schoppner Bayr III 302 No. 1315. RF 1. Colson Wallonia IX 52 = Boxus Fl br XXII 335, w. 2. Wolf Ndl 332-333 Colson Wallonia IX 51-52 = Boxus Fl br XXII 334-335, w. 361

GD

Memorat Kr Jyl IV

363. Ghost

No. 237

6.

=

241 No. 341.

returns, as agreed, to report on the other world: eternally lost ("ewig

verschworen,

ewig verloren").

GS Wigstrom Skane III 165-166 No. 517. GG 1. Strackerjan Oldbg I 180. 2. Gander Laus 30 No. 76. 4. Sooder Schweiz Archiv XXV 130 No. 65.

RF

23b-= 196.

Luyet Schweiz Archiv

XXIV

3.

Muller Uri

II

121-122

No. 6601.

174 No. 4.

to ask for release. E 231. Return from dead to reveal murder. Ghost returns to demand proper burial. E 236.4. Return from the dead because last will was not fulfilled. HDA III 506 Spirits can be released by com pleting their unfinished task. Historical sources: 1. Baesecke Zs Vk XXII 179 (1400). 2. Gomme Gentleman's Magazine Library 194-195 (1731).

370. Ghost returns

E

235.2.

GE CW

1. Courtney Cornw 207, f, n, k.

CS

Mackenzie Scot 242-243.

2. Gardner Schoharie 88-89 No. 5.

Sikes Wales 168.

CI Gregory Ireland 264. GN 1. IHveding Halogaland 1149-51. 2. Nergaard 0sterdal IV 238. GD 1. Kr Dan III 459 No. 2335, n. 2. Kr Dan V 14 No. 60, e. 3. Kr Dan V 168 No. 637. 4. Kr Dan V 169 No. 638. 5. Kr Dan' VI 77 No. 191, q. 6. Kr Jyl VI 113-114 No. 162. 7. Kr Jyl VIII 224-225 No. 388. 8. Thiele Dan II 142-143. GV Lamend O VI Z XXV 61-62, n.

The Sovereign of Hell GG

119

1. Kuhnau Schl I 602-603 No. 640, v. 2. Sieber Sachs 300 = Kohler Erzgebirg 87 No. 117, n, k. 3. Prohle Uharz 97-98 No. 320. 4. Bindewald Hess 210-211, a. 5. Bodens Rhein 8. Klar6. Endros Allgau 95-96, n. 7. Klarmann Steigerwald 117-118. 121-122 No. 522. mann Steigerwald 263, e. 9. ZA 163 502 = Leoprech ting Lechrain 48-51. 10. Rochholz Aargau I 106 No. 95, e. 11. Karasek Galizien 50 No. 63. 12. Karasek Galizien 157-158

No. 405, e. SP

RF 370

GG

1. Knoop Posen» 23-24 No. 40. 1. AuricosteRev

trad pop

XIX

2. Knoop

Posen' 24-25 No. 41 . 2. Madelaine Normandie 151-152.

267 No. 18.

Memorat Bodens Rhein 113 No. 490.

Ghosts Banished

The

cleric's power over the devil is based partly on his status as a representative of divine power and partly on the magic powers inherent in his being set apart from other men. Perhaps the magic powers of the clerical state are the more im portant. This is indicated by the fact that the Catholic priests as celibates are generally considered more effective against evil spirits than Protestant clerics. Further evidence for emphasizing the clergyman's magical power is seen in the fact that his role as an exorcist can be assumed with equal success by a "wise man" ("der kann mehr als Brot essen"). In Scandinavian legends the wise man may be qualified to lay ghosts because he is "unborn" (Kristensen Dan IV 177-178 No. 618, VFA 4613), that is, born by Cesarean section (cf. Macduff in Shakespeare's

Macbeth). Among the methods used to exorcise the devil, one of the most interesting is the Scandinavian trick of picking a hole in the lead of the windowpane and forcing the devil to go out through it (Kristensen Dan IV 177-178 No. 618, Kristensen Dan VI 193 No. 545; Skar Saetesdal II 154-155; Wigstrom Skane III 156 No. 497, VFA 4319). Another favorite Scandinavian method is to remove the left (right) back wheel of a wagon and make the devil work in the wheel's place (Bergstrand Halland 120 No. 285, Kristensen Dan V 187-188 No. 708, Bringemeier Ndt Zs XX 77; cf. G 303.3.4.1. Devil in form of wheel on wagon). These two methods are used in many other Scandinavian examples of exorcism listed under motif "q" throughout the present survey.

A

used to exorcise ghosts is to load the spirit onto a silk thread), and carry it away as fast as possible. The spirit wagon (bound usually becomes heavier and heavier en route so that the extra speed is applied to increase the distance covered before the wagon breaks down under sheer weight (Kristensen Dan IV 177-178 No. 168, Strackerjan Oldenburg I 203, Bugener Miinster 15, Hartmann Westfalen 115-116, Schonwerth Pfalz III 51). Perhaps the best known method of laying a ghost is to induce it to get into a small con tainer, and after imprisoning it, to dispose of the container in a remote place — — (Owen Wales 196-197 tobacco box, Kuhnau Schlesien I 440 No. 464 sack, — Hartmann Westfalen 115-116 box, carried off on wagon, Rochholz Aargau I 204-206 No. 164— bottle). The motifs of the yearly advance by a cock's step (Lt. 376) and the impossible task to be absolved (Lt. 377) are rather infrequent in legends of the devil in dog form; the few I have encountered are listed below. The motifs impress one as method

more generally by a

The Devil in Dog Form

120

representing very old traditions or formulas that apparently are no longer accorded much credence.

A

common difficulty encountered by clergymen in exorcising the devil (Lt. 385) is his denial of their power because of some childhood sin: "Nachher habe er [der Geistliche] oft erzahlt, wie er im Hohen Holz mit dem Bosen zu kampfen

gehabt habe. Der Teufel hatte ihm vorgehalten, dass er in seiner Jugend einen Zwieback gestohlen habe. Der Geistliche habe gesagt: 'Das ist damals wohl uniiberlegt in meiner Jugend geschehen.' Und lange noch hatte er gestritten und gebetet, aber schliesslich den Teufel doch uberwaltigt" (Pohl Ostpreussen 110).

This motif

occurs in texts from several countries:

Sweden — VFA

Holland — Kemp Limburg 195— 154-155, Denmark— Kristensen

196, 4319, Norway— Skar Saetesdal Dan VI1 165 No. 479. The Breton texts classified here under legend-type 379 present a unique and baffling method of exorcism. The ghost is forced to assume dog form; then under certain conditions (not to let it off the leash: Le Braz Bretagne II 264—273 No. 106; not to hit it: Le Braz Bretagne II 275-285 No. 107), it is led to a desolate place, and thrown into a pit or morass. Conducting the dog to its place of banish ment is not done by the exorcist himself but by a servant. In one instance, the dog does not embody a ghost, but is a living person, a bishop who had disciplined a cleric for his dealings with the devil: "On racontait a Plougasnou (Finistere), qu'un pretre qui passait pour magicien, ayant 6t6 mis en interdit par son dveque, alla le trouver et revint amenant avec lui un chien extraordinaire; quelque temps apres il le confia a son domestique en lui disant de l'offrir a tous les pretres du canton et de le lui ramener si aucun n'en voulait. Aucun n'ayant consentit a prendre le chien, le prdtre ordonna a son domestique de creuser une fosse, d'y faire avancer le chien a reculons, de couper la corde et de s'enfuir au plus vite. L'homme obdit, puis quand il fut a quelque distance du trou, il se detourna, et vit sortir l'eveque de la fosse" (Sdbillot France III 142). One of the places of banishment, the morass of Yeun Elez, furthermore, is associated with the archangel St. Michael who appears to restore order among the banished spirits: "A l'heure actuelle ses apparitions sont motives: lorsque le peuple des 'conjures,' qui ont 6t& precipitds, sous forme de chiens, par les serviteurs des exorcistes dans le sinistre marais du Yeun Elez, au pied de son sanctuaire, fait entendre la nuit ses furieux aboiements, saint Michel abaisse son glaive flamboyant vers le Yeun, et tout rentre dans l'ordre" (Sebillot France I 246). With such a small amount of data, most of which bears little resemblance to the other material surveyed here, I am unable to account for this strange Breton tradition. 375.

a remote spot. E 437. Revenants banished. E to glaciers and uninhabited places. E 443.2.4. Ghost E 453. Ghost transformed into animal. G 303.16.14.1.

Clergyman banishes ghost to

437.1.

Revenants

banished

laid by priest (minister). Priest chases devil away.

HDA

III

518 Spirits are banished against their wishes to desolate places. Sinn 258 Malicious spirit banished by clergyman. Sinn 334 Spook animal banished by priest. Sinn 410 The banished spirit. Clergyman 516,

(magician) banishes spirit to desolate place. Wessman 51 Ghost banished. Wessman 240 Spook banished. Wessman 728 Priest has power over the dead.

The Sovereign of Hell CW GN GD GG

Owen Wales 196-197, k.

Faye Norsk 51 = Norsk 66. 1. Kamp Dan 197, y, r. 2. Kr Dan IV 177-178 No. 618, j. 4. Kr Jyl III 250-251 No. 337. 5. DFS Myt Dyr 2326. 1. Strackerjan

Kuhn Westf 179.

Oldbg

6. Vogt

HEM J.

I

Mitt Schl

I

i

3.

Ndt Zs XX 77. Kiihnau Schl I 440 No.

2. IBringemeier

203.

357 No. 396, a, e, n.

5.

7. ISchonwerth

7.

Pfalz

III

Kr Dan V

231 No. 833,

3. Bugener Munster 464

j.

51, b,

I

= Haupt 8. ZA

15.

j. 4.

Laus 153 No. 152 423 Elsass.

57-58 No. 48. B. Nagy Baranyai magyar nephagyomanyok 238, a, k. Wallis 70-71, r.

9. Jegerlehner

KM

121

10. IRochholz

Aargau

376. Clergyman banishes ghost to a remote spot; it may advance by a cock's step 521 Spirit may advance from banishment by one cock's stride yearly. HDA

III

yearly (every seven years, every hundred years). HDA III 1346 A cock's stride is smallest unit of distance; banished spirits permitted to move this much periodi cally. Sinn 410 B The banished spirit . . . may return from desolate place by a cock's step every year. GS

GD

GH GG

Bergstrand Halland 120 No. 285. Kr Dan IV 190-191 No. 657. IKemp Umbg 195-196. Westf 115-116, e.

1. Hartmann 326-328.

4. Rochholz

Aargau

I

2. Sartori 204-206

Rh Wf

No. 164.

XXXIII

71 No. 3, a.

5. Rochholz

Aargau

II

3. Zaunert Westf 151-152

No. 377.

III

520 377. Clergyman banishes ghost and assigns it an impossible task. HDA Spirits have to keep at work that they will never be able to finish. Sinn 410 A The banished spirit . . . must absolve an impossible task.

GE 1. Choice Notes 223 = Hartland Engl CI 6 Danachair Bealoideas XVII No. 24. GG Strackerjan Oldbg I 207-208.

241-242,

379. Ghost in dog form (transformed CB

k, c, a.

2. Hartland

person) banished into

a

Engl 241, a.

morass.

1. Le Braz Bretagne II 260-261, 1.2. Le Braz Bretagne II 264-273 No. 106, e, c. 3. Le Braz Bretagne II 275-285 No. 107, w. 4. Sebillot France I 246. 5. Sebillot France II 435, c. 6. Sebillot France III I42 = Cerny Rev trad pop XIV 240-241 No. 5. 7. Sebillot France

III

149.

385. Clergyman banishes ghost only after great difficulty. G 303.16.11.3. Person chases the devil away. Devil says: "You also have stolen once." HDA 512 To banish spirits is a difficult task, if a person fails he suffers sickness or death. HDA 513 Evil spirit defies exorcist by reproaching him for childhood sin.

III

III

Historical source: Birlinger Schwab GS

GN GD GG

1. IWigstrom

Skane

ISkar Saetesdal 1. I Kr Dan V 1.IPohlOstpr

II

III

156 No. 497, k.

II 2.

234-235 No. 237 (1735). IVFA

4319 Varmland,

k.

154-155.

187-188 110-111

No. 708, e.

= ZA

2.

132 236,

Kr

n.k.

Dan

VI

193 No. 545.

2. Zender

Eifel

3.

Kr Dan VI

127 No. 463.

193 No. 546.

THE DEVIL

AS

A DOG IN OTHER FOLKTALES Treasure

Legends

The vast majority of treasure legends considered in this study, with the exception of one Danish legend-type (1175), are German. In German treasure legends the devil appears in dog form usually as a guardian of the hoard. The association of the devil with buried treasure is possibly related to the idea that "the love of money is the root of all evil." Leo Winter suggests: "Galt schon in heidnischen Zeiten das Gold als tiickische Macht, die Zwietracht sate und Leid und Verderben dem Besitzer eintrug, so lag in christlicher Zeit der Gedanke nahe, dass man dem Teufel, dem Fiirsten der Unterwelt und der Personifikation des Bosen, die Herrschaft iiber alle verborgenen Schatze, die er als Lockmittel zum Selenfang benutze, jeder Versuch, sie zu heben, ist somit eine Kampfensage an den H61That the devil should assume dog form for this function is, however, obvious. Winter asserts:

zuschrieb;

lenfiirsten."1

not

so

Rein zahlenmassig gerechnet, nennt die Volkssage am hiiufigsten neben der Erscheinung der Frau den schwarzen Hund als Hiiter verborgener Schatze. Sie spricht ganz stereotyp, ganz

weissen

selbstverstandlich davon, dass den unterirdischen Kostbarkeiten schwarze Hunde als Wachter beigesellt sind. Denn der Gedanke, dass irgendwo grosse Reichtumer ohne jeden Schutz liegen konnte, muss der menschlichen Phantasie stets schwer gefallen sein. Ganz instinktiv schrieb sie deshalb den Hund, den getreuen Hauswachter und den Kameraden des Menschen, verborgenen als Wachter zu, aus demselben Gefiihl etwa heraus, aus dem Mythologien Volker vor die Tore der Unterwelt Wachthunde setzen.

verschiedener

Schatzen

[Pp. 54-55.]

But this "instinct" apparently has not been so strong among other peoples as among the Germans. However natural it may seem to make a dog the guardian of treasure, Swedish legends, for example, usually give this function to the dragon (draken).3 French legends specifying dogs as guardians of treasure also have been collected only rarely.' No reason for the German preference for dogs as treasure guardians is obvious to me. The appearance of the devil in dog form is well known in the folklore of other countries; and so is the association of treasure with the devil. Possibly treasure legends have been collected more intensively in Germany than elsewhere. lDie deutsche Schatzsage (Diss. Koln, 1925), p. 41. ' Tobias Norlind, Skatlsdgner: en studie i jamforande folkminnesforskning

1918), pp. 46-47.

(Lund and Leipzig,

'See Arnold van Gennep, Le folklore de la Flandre et du Hainaut franfais. Vol. p. 691. 122

II

(Paris, 1936),

The Devil

as a

Dog in Other Folktales

123

THE ENCHANTED LADY AND THE UNEARTHING OF TREASURE

The

story of the "Schlangenjungfrau" (Lt. 1000-1008) is one of the most fascinat ing legends, since its development can be traced step by step from medieval literary documents down to the oral tradition of the nineteenth century. Such a study was published by Emma Frank in 1928, Der Schlangenkuss;' it does not, however,

definitive treatment of the problem. Frank considers the appearance of the story in the medieval courtly epics, notably the Lanzelet of Ulrich von Zatzikhoven (ca. 1195) and the Bel Inconnu of Renauld de Beaujeu (thirteenth century). On the basis of an analysis of the oldest literary documents, Frank comes to the conclusion that the story was originally a Celtic legend; that it was a legend, and not a fairy tale, is carefully emphasized, apparently to establish the episode as a floating motif (Wandermotiv, p. 29). The narrative genre of the Celtic source seems to me relatively unimportant since floating motifs are found in the fairy tales as well as in legends (cf. the disenchantment motifs common to both legend and fairy tale). In considering the folk tradition, Frank finds the story in Danish, Swedish, and English ballads, in Icelandic, Danish, and German fairy tales, and in German legends. She does not include Dutch legends (Sinninghe 301), nor the French legends of Melusine; nor does she account for the absence of the story in represent

a

Scandinavian legendry.

In the earliest version of the German folk legend of the Schlangenjungfrau, the devil in dog form occurs incidentally as guardian of the treasure: Um das Jahr 1520 war einer zu Basel im Schweizerlande mit Namen Leonhard, sonst gemeinlich Lienimann genannt, eines Schneiders Sohn, ein alberner und einfaltiger Mensch, und dem dazu Reden, weil er stammerte, iibel abging. Dieser war in das Schlauf-Gewolbe oder den Gang, welcher zu Augst iiber Basel unter der Erde her sich erstreckt, ein- und darin viel weiter, als jemals einem Menschen moglich gewesen, fortgegangen. ... Da hatte er erstlich durch eine eiserne Pforte und darnach aus einem Gewolbe in das andere, endlich auch durch gar scheme und lustige griine Garten gehen miissen. In der Mitte aber stiinde ein herrlich und wohlgebautes Schloss oder Furstenhaus, darin ware eine gar schone Jungfrau mit menschlichem Leibe bis zum Nabel, das

die triige auf ihrem Haupt eine Krone von Gold und ihre Haare hatte sie zu Felde geschlagen; unten vom Nabel an ware sie aber eine grauliche Schlange. Von derselben Jungfrau ware er bei der Hand zu einem eisernen Kasten gefuhrt worden, auf welchem zwei schwarze bellende Hunde gelegen, also dass sich niemand dem Kasten nahern diirfen, sie aber hatte ihm die Hunde gestillt

und im Zaum gehalten, und er ohne alle Hinderung

hinzugehen konnen. Darnach hatte sie silbeme einen Bund Schliissel, den sie am Hals getragen, abgenommen, den Kasten aufgeschlossen, und andere Munzen heraus geholt. Davon ihm dann die Jungfrau nicht wenig aus sonderlicher Mildigkeit geschenkt, welche er mit sich aus der Schluft gebracht; wie er denn auch selbige vorgezeigt und sehen lassen. Auch habe die Jungfrau zu ihm gesprochen, sie sei von koniglichem Stamme und Geschlecht geboren, aber also in ein Ungeheuer verwunscht und verflucht, und konne durch nidus erlost werden, als wenn sie von einem Jiingling, dessen Keuschheit rein und unverletzt ware, dreimal gekiisst werde; dann wurde sie ihre vorige Gestalt wieder erlangen. Ihrem Erloser wolle sie dafiir den ganzen Schatz, der an dem Orte verborgen gehalten wurde, geben und iiberantworten. Er erzahlte weiter, dass er die Jungfrau bereits zweimal gekiisst, da sie denn alle beide Mal, vor grosser Freude der unverhofften Erlosung, mit so graulichen Gebarden sich erzeigt, dass er sich gefiirchtet und nicht anders gemeint, sie wurde ihn lebendig zerreissen; daher er zum drittenmal sie zu kussen nicht gewagt, sondern weggegangen ware. Hernach hat es sich begeben, dass ihn etliche in ein Schandhaus mitgenommen, wo er mit einem leichtsinnigen 4 Der

Kiel,

Schlangenkuss. Die Geschichte eines Erlosungsmotivs in der deutschen Volksdichtung

1928).

(Diss.

The Devil in Dog Form

124

Weibe gesundigt. Also vom Laster befleckt, hat er nie wieder den Eingang zu der Schlaufhohle finden konnen; welches er zum oftern mit Weinen beklagt. [Grimm No. I3; based on Praetorius, Anthropodemus

plutonicus

109-110,

661-664.]

The relationship between this version of the legend and other literary versions is not discussed by Frank; she does imply, however, that possibly the variant in cluded by John Mandeville in his Travels (ca. 1366) was influential.0 Mandeville

claims to have heard the story on the Mediterranean island of Cos (Frank believes it was taken there by the Crusaders, p. 74). Mandeville's chronicle of his journeys was extremely well known in Europe; it was translated into English, Latin, and

German by about 1372, and later was popularized in Germany as a chapbook. Mandeville's "Daughter of Hippocrates" thus may have influenced Praetorius' variant, (or his source's) version of the tale." In a little-noted comment to a Swiss to have contributed which incident of Kohlrusch points out an actual 1420 may the localization of the story at the cave near Basel: Obige Sage ist wahrscheinlich die Ausschmuckung einer Tatsache, welche sich hundert Jahre friiher, im J. 1420, zutrug und die uns der Kirchendiener Johann Gross in seiner "kurtzen Bassler Chronik" wie folgt erzahlt: "Um diese Zeit hat sich ein armer Gesell auss Hungers-Noth, welcher er in einer grausamen Theurung mit Weib und Kind erlitten, vermessen in dem gewolbten Gang under der Erden bey dem zerstorten Augst ob Basel (da ihnen die Leuth von einem tiberSchatz, welcher die Romer verlassen sollten haben, und in einem Trog behalten, hinder einer eisernen Thiiren verschlossen, und durch einen grossen Hund verhutet werde, und dass bisshero niemand so kiihn gewesen, der mit diesem Hund stritte) traumen lassen, den gedichteten Schatz zu suchen. Da er nun weit hinein kam, und vermeinte, er ware schier bei demselbigen grossen

Ort, da der Schatz ligt, fande er nichts anders dann Todtenbein und andere erschrockenliche Zeichen. Darob er also erschrocken, dass er in eine Ohnmacht gefallen. Als er aber wieder zu ihm selbs kam, und herfiir kroche, sahe er mehr einem Geist dann einem Menschen gleich, und ist 351-352 n.] in dreyen Tagen gestorben." [Schweizersagen,

As the tale of the Schlangenjungfrau has been passed down in oral tradition, several adaptations have been made, as noted by Frank. The basic change in folk tradition is that the kiss of disenchantment loses all erotic interest, and becomes merely a means to the end of obtaining the treasure. The lady's rescuer, originally

knight but now a proletarian, is not motivated to disenchant the lady to win her as his bride, but only to get the treasure. Therefore, the lady's appearance in loathly form is not permanent; she assumes animal form only at the time of the

a

attempt. The metamorphosis of the lady is no longer the con crete representation of her enchanted state, but a device for creating an impossible task to account for the failure to recover the treasure. If the idea of disenchant disenchantment

ment has any import for the folk, it seems to be in the release of a restless soul from pain. This interest is implied in the frequency with which the motif of the rescuer in the cradle (motif "z") attaches itself to legends of the Schlangenjungfrau, as to legends of the lady in white generally.7 5 Chapter iv; see Roger Sherman Loomis and Rudolph Willard, Medieval English Verse and Prose in Modernized Versions (New York, 1948), pp. 273-274, and Karl Simrock, Die deutschen Volksbiicher, XIII (Frankfurt a. M., 1866), 12-13. " Praetorius gives as his source: Johannes Stumpfius, Chronicus Helvetiae (Gemeiner loblicher Thaaten Beschreybung . . . 1548). Eydgnoschafjt Stetten, Landen u. Vblckeren chronickwirdiger 7 Friedrich Ranke traces this motif back to the apocryphal gospel of Nicodemus in his Erlbser in der Wiege (Miinchen, 1911); see also Ranke, Volkssagenforschung (Breslau, 1935), pp. 105-106.

The Devil

as a

Dog in Other Folktales

125

As the interest of plot shifts from the disenchantment of the lady to the win ning of the treasure, the motif of the dog as its guardian becomes more prominent. I have tried to show this development in the arrangement of legend-types 10001008. The basic form of the story (Lt. 1000) follows the version of Praetorius (Grimm): the dog motif occurs only incidentally guarding the treasure. The variant from Hesse (Wolf 30-31 No. 2) should be noted particularly: the lady in white approaches a man and his little boy to rescue her from enchantment. She will appear to the little boy (chastity motif?) as a snake with a key in its mouth; if the boy will take the key from the snake's mouth with his mouth (D 759.1), he and his father can use the key to open the treasure vault (the treasure is guarded by a large dog which will not interfere with them). Although the idea of the kiss of disenchantment is represented, the erotic interest is completely obscured; only the horror of close contact with a monster remains. In legend-type 1001 the lady no longer appears in the form of a reptile, but as a dog. This change of the dog's role from that of treasure guardian to that of the lady's loathly form is apparently a rationalization of the dragon motif designed to retain the credibility of the legend. A lady enchanted into dog form is perhaps less bizaare and no more savory than one in reptile form. Certain versions of this type present interesting changes. In the text from Brandenburg (Kuhn Norddeutsch 121 No. 138), the man has the option of kissing the dog or stroking it three times on the head. In several variants the lady goes through three successive transformations (Dreizahl mit achtergewicht), of which the dog is only one. Prohle's text (Harz 173 No. 175) states that the rescuer must kiss the lady in human form, then as a poodle, and finally as a snake; he succeeds in the first two tests, but cannot bring himself to kiss the snake. In some folk legends of the Schlangenjungfrau the motif of disenchantment by a kiss has been displaced by that of disenchantment by striking or carrying the lady in monstrous form. Sometimes the lady assumes the shape of a dragon or snake (Lt. 1002), and sometimes that of a dog (Lt. 1003). Essentially, the method of disenchantment here has become a test of fear. If the man (or girl! — Meier Schwaben 27 No. 19, Baader Baden I 195-196 No. 213, Panzer Bayern I 18-19 No. 21, Depiny Osterreich 109 No. 169) can contain his fear and not cry out the lady will be released (cf. Lt. 1012). In other folk legends the erotic interest is retained; but the disenchantment of the lady from her loathly shape is lost, for she does not undergo any transformation (Lt. 1006). Some variants retain the chastity motif as well as the disenchantment by a kiss, as in the following text from Switzerland (see also Jahn Pommern 185 No. 233): "Beide Burgen, Morsberg und Sulz, sind, wie die Leute sagen, durch einen unterirdischen Gang verbunden. In diesem Gange sitzt ein schones Fraulein, zu deren Fiissen ein schweres goldenes Kegelspiel liegt mit goldenen Kugeln, und ein grosser schwarzer Hund liegt daneben. Das Fraulein wartet, in diesen finstern Gang gebannt, bis ein reiner Jiingling kommt. Nur einen solchen lasst der Hund nahetreten. Dann kann ein solcher Jiingling das Fraulein mit drei Kiissen erlosen und sie samt dem Kegelspiel heimfiihren" (Vernaleken Alp 221). Legend-type 1008 includes texts that are only remotely connected with the basic

The Devil in Dog Form

1 26

story of the Schlangenjungfrau. In these tales there is no transformation of the lady and there is no kiss of disenchantment. The only vestige of the original story

motif of disenchantment by striking; the rescuer must hit the dog guarding the treasure in order to release the lady. The dog is not the lady in enchanted form, however; and there is little reason for the striking motif at all except possibly as a fear test. On the whole, the striking of the dog here looks to be a disenchant ment motif that is no longer understood. Legends in this type form a kind of transition between tales of the Schlangenjungfrau and other tales of the lady in white. is the

The Schlangenjungfrau. Youth

must kiss lady in monstrous form(s) to re her from enchantment and obtain treasure (and lady as his bride); the treasure is guarded by a black dog. The man fails to disenchant the lady. D 735.2. Three redeeming kisses. (Die weisse Frau.) A woman can be disenchanted from animal form if man will kiss her three times, each time when she is in the form of a different terrifying animal. D 759.1. Disenchantment by taking key from serpent's mouth at midnight. The disenchanter is to take key (three keys) from the mouth of the woman in serpent form with his own mouth. D 791.3. Disenchantment fails because conditions are not fulfilled. HDA III 507 Spirit can be released by kissing it in monstrous form, hitting, or carrying it. Historical source: Magica I 21 =Praetorius Anthropodemus plutonicus 109-110, 661-664 = Rochholz Aargau I 251-252 No. 170d = Grimm Dt No. 13 = Bechstein Dt 24-25 No. 27.

1000.

lease

GG

1. Meiche 42, z.

Sachs

572 No. 711.

4. Baader Baden

I

2.

173-174

6. Meier Schwab 6-7 No. 4, e.

Kahlo Harz 12-13 No. 19, e. 3. Wolf Hess 30-31 No. No. 186, z, w. 5. Baader Baden II 75-76 No. 104, z, w.

7. Freisauff Salzbg 233-235,

w.

The Schlangenjungfrau. Youth must kiss lady in monstrous form(s) to release her from enchantment and obtain treasure (and lady as his bride); the black dog is the lady in monstrous form. The man fails to disenchant the lady.

1001.

GG

1.

Kuhn Ndt

121 No. 138

= Schwartz

Mark 196 No. 136.

2. Prohle

Harz 173 No. 175. No. 167. w.

Harou Rev trad pop XXII 364-365 No. 8. 4. Rochholz Aargau I 234-235 Mackensen Warthe 91-93 No. 203 = Karasek Galizien 159 No. 407, z, w.

3. 5.

A

lady is enchanted into monstrous form; man must hit or carry her (show no fear) to release her and obtain treasure. The treasure is guarded by a black

1002.

dog. D 712.3. Disenchantment by striking. D 757 Disenchantment by holding enchanted person during successive transformations. N 591. Treasure from strik

ing animal or person and disenchanting him. of spirit condition of its release. GG

1.

Wolf

No. 19. Aargau

HDA

III

1607-1608 Carrying

35-36 No. 49, e, n, z. 2. Meier Schwab 19-20 No. 10. 3. Meier Schwab 27 II 81 No. 111b. 5. Panzer Bayr I 75 No. 96, e. 6. Rochholz 251 No. 170c, a, e. 7. Depiny Osterr 107 No. 163, a, e, z.

Hess

4. Baader Baden

I

A

lady is enchanted into a monstrous form; man must hit or carry her (show no fear) to release her and obtain the treasure; the black dog is the lady in

1003.

monstrous

form.

The Devil GG

1.

as a

Dog in Other Folktales

Jahn Pomm

212-213

No. 266.

127

2. Baader Baden

Schwab 31-32 No. 25, e. 4. Panzer Bayr No. 120. 6. Depiny Osterr 108 No. 165.

I

I

195-196

18-19 No. 21, e.

No. 213, e, w.

5. Rochholz

Aargau 7. Depiny Osterr 109 No. 169, a, r.

3. Meier

I

143-144

Youth must kiss the enchanted lady (no transformation) to release her and obtain the treasure. Treasure and lady are guarded by a black dog who frightens the youth away. D 735. Disenchantment by kiss.

1006.

GG

1. Jahn Pomm 185 No. 233, 271=Vernaleken Alp 227, Vernaleken Alp 221 .

To

a. a.

2. SchSppner Bayr 4.

Kuonl

St

Gall

III

123 No. 1069.

14-15

No. 23.

5.

3. Kohlrusch

Jecklin Graub

Schweiz 258

=

lady and obtain treasure, man must hit the black of lady or merely guardian of treasure not speci transformation dog (whether

1008.

release an enchanted

fied). GG

1.

2. Birlinger Schwab I 91-92 No. 122, w. No. 537\ e, w. No. 184, e, w. 4. Kuoni St Gall 42 No. 89, z. 5. Kuoni St Gall 6. Vonbun Vorarlbg 61 No. 63 = Vonbun-Sander Vorarlbg 125-127, e, d

Mullenhoff Schl-Holst

3. Baader Baden 254 No. 428, d.

I

366-367

166-167

(eyes).

The legends of the lady in white included in the present survey represent of course only a portion of the total corpus; but even these fall into definite patterns. The following text from Lower Saxony (classified under Lt. 1012) is typical for legend-types

1010-1015:

In Karlsruhe bei Liithorst hat friiher ein Schloss gestanden. Hier geht bisweilen nachts zwischen elf und zwolf Uhr eine weisse Jungfrau mit einem Schliisselbunde an der Seite. Einst erscheint sie einem Manne an dieser Stelle und bittet diesen, er mochte doch das Schliisselbund hinnehmen: mit dem siebenten Schliissel kcinne er alle Thiiren im Schlosse offnen, und sie dann erlosen, wenn er all das Geld nahme, welches er da fande, dann vor dem Gelde habe sie keine Ruhe. Sie fiigte noch hinzu: er diirfe aber nicht sprechen und solle sich nur nicht fiirchten; was bei dem Gelde lage, habe keine Macht an ihm. Als der Mann sich weigert, ihre Bitte zu erfullen, ruft sie, nun k6nne sie in hundert Jahren keiner erlosen. In der nachsten Nacht erscheint sie dem Manne noch einmal und bittet ihn, er moge doch kommen und das Geld nehmen; noch konne er sie erlosen. Nun geht er audi hin. Da liegt bei dem Gelde ein grosser Hund, der thin, als wenn er ihn beissen wollte. Wie der Mann das sieht, gerat er in Angst und ruft: O nein, der grosse Hund will mich beissenl Sogleich ist das Geld verschwunden mit dem Hunde, welcher der Teufel gewesen ist. Da ruft die Jungfrau: "O weh, o weh, nun ist in hundert Jahren niemand, der mich erlosen kann!"

[Schambach Ndsachs No. 110.]

As in the above text, the diabolical dog in many legends is responsible for the rescuer's failure to carry out the disenchantment of the lady. Either the man is so frightened at the sight of the horrible dog that he runs away (Lt. 1010; cf. Lt. 1100, 1102, 1160); or he breaks the required silence because of the dog's menacing behavior (Lt. 1012; cf. Lt. 1126). In legends classified under type 1015, the threat ening dog is mentioned in the lady's directions to the person she vainly hopes

will

try to bring about her release. of the "Vergiss das Beste nicht" is also basically a legend of disenchantment man, A a in The follows a white. fairly regular pattern: usually shepherd, plot lady a magic flower (Schliisselblume); a cave then opens, and inside finds the lady (ladies) in white who indicates that he is to take the

accidentally picks the man

The Devil in Dog Form

128

treasure guarded by a black dog, but he is "not to forget the best." The man takes as much treasure as he can carry, but leaves the flower behind. The cave closes on his heel and he can never get into the cave again. The disenchantment

of the lady would have been effected had he not forgotten the flower and hence been able to return and get all the treasure. The motif of the release of the lady, however, is expressed in only a few variants (Herrlein Spessart 157-158, Zentralarchiv 153 799, Prohle Harz 223 No. 230). Sometimes this legend contains the motif of the worthless objects that become gold (Wucke Werra 333-334 No. 538, Baader Baden II 82 No. 111c, Schoppner Bayern I 269-270 No. 278). More often than not the motif of worthless objects that turn into gold occurs in legends not connected with the lady in white at all (Lt. 1026). In the few texts cited here that do include the lady in white (Lt. 1025), only one associates the gaining of the treasure with her release (Rochholz Aargau I 225-226 No. 167). In most of these variants the dog appears only incidentally as a guardian of the treasure; but in some texts it is a particularly conscientious guardian, so that to escape the man must throw the peas (or other worthless object) at the pursuing dog to divert it, and the few he retains then turn out to be gold (Eisel Voigtland 20 No. 33, Wucke Werra 412 No. 670, Klarmann Steigerwald 215-216, Zentral-

archiv

The

163 164).

here are vague reports about apparitions of a lady in by a black dog. Sometimes the lady is associated with treasure, sometimes there is no mention of treasure. On the whole, these fragments are in fragments

listed

white accompanied

of the weakening of the tradition. Most of the variants in this group of collections, and few appear in later legend-types stem from nineteenth-century sources, oral on such as Wossidlo's Mecklenburgische collections based mainly vols., of tales of the lady in Sagen (2 1939).* The reason for the disappearance white is simply that they are no longer regarded as true. As Sydow has said: "If the belief has weakened, the legend can scarcely survive as legend."" This state ment implies that the narrative may persist in another form; and one might there fore expect that these legends of enchanted ladies, having several motifs in common with fairy tales, would continue to be told as fictions for their inherent entertainment value. Perhaps, as has been postulated by many folklore scholars, this process did occur in the development of fairy tales. But no such evolution from legend to fairy tale seems to be going on at present in oral tradition. Fanci ful legends may be retold from printed sources in school or home; but that would hardly count as oral transmission. Folk informants may retell disenchantment legends as merry tales; Frank reports such a version of the Schlangenjungfrau collected in Switzerland in the last century.10 But for the most part, stories of the lady in white seem to be simply vanishing. Analogous to the legends of the release of the lady in white are those concerned with buried treasure guarded by a ghost, here in dog form (Lt. 1050), who is condicative

Tor example, see Vol. I, pp. 135-137, Nos. 350-351; these legends of enchanted ladies are very defective. 9"Om folkets sagner," Nordisk kultur, IX (1931), 108. 10 Pp. 78-79 n.; variant reported by Otto Sutermeister, Kinder- und Hausmdrchen in der Schiueiz (Aarau, 1865).

The Devil

as a

Dog in Other Folktales

129

to haunt until some one releases him by raising the treasure. Although the ladies in white are said to be enchanted into animal form (which probably is a primitive concept of death)," these spirits are clearly ghosts of wicked per sons. In life they gained their riches by dishonorable means, and their afterlife in dog form is conceived to be a punishment (cf. Lt. 355, 357), as in the following demned

account. Vor vielen, vielen Jahren lebte im Sauerthale oberhalb der Felsmuhle bei Kchiernach em gar baser uncl gefurchteter Mann, der seines schmutzigen Geizes und seiner unermesslichen Schatze wegen im Volksmunde der Kronenburg hiess. . . . Die Leute erzahlten, er habe seine Seele dem Satan verschrieben, um nur recht viel Gold und Silber besitzen zu konncn. . . . Wahrend eines furchtbaren Gewitters fuhr aus finsterer Wolke ein gewaltiger Blitzstrahl herab, der die H6hle spaltete und die Wohnung des Unmenschen in den Abgrund der Erde vergrub; der auf seiner Geldkiste sitzende Wucherer aber ist in einen grossen, schwarzen Hund verwandelt worden. Und so erscheint er alle funfundzwanzig Jahre bis zum Ende der Zeiten. Wer den Augenblick trifft und einen geweihten Rosenkranz auf den schwarzen, vierbeinigen Besitzer der Kiste wirft, damit ihn bannend, der wird den Kronenburg erlosen und Besitzer des Geldes werden. [Gredt Luxemburg 241 No. 436.]

The

connection

the treasure and its guardian is thus an organic one, as in tales of enchanted ladies. A further contrast is seen in

between

and not secondary the warning against greed implied in the punishment of the wicked person; no such moral lesson is found in the stories of the ladies in white. The appearance of the ghost in dog form is probably based on the humiliation implied in re to the status of a dog, rather than the association with a dog's Winter suggests: "Aus diesem Grunde mag auch die Schatzsage watchfulness so haufig den Seelen soldier Manner, die im Leben wucherisch ihr Geld zusammenrafften und immer angstlich liber ihren Schatzen gewacht hatten, die Gestalt

ducing

a man

as

Hundes,

des Symbols der Wachsamkeit, nach ihrem Tode zuschreiben" (p. 56). lady involved in legend-type 1151 is basically a condemned spirit, although motifs of the enchanted lady have been incorporated into some variants. Accord ing to the version of historical documents, two sisters cheated their younger blind des

The

sister in dividing their inheritance. The oldest sister lived longest and came into sole possession of the estate, which she left to no one. She hid it in the castle where she and the hoard were guarded by the devil as a black dog until finally Jesuits from Ellwangen obtained the treasure by magic (Birlinger Schwaben 249-251

II

255). Oral legends show some variation on this theme. Some report, as in the older version, that the lady and her treasure are guarded by a devilish dog (Panzer Bayern I 36-37 No. 47, Alpenburg Alp 12-13 No. 13, Freisauff Salzburg 618); others state that the lady guards the treasure herself in the form of a dog (Endros Allgau 208, Alpenburg Tirol 188, Zingerle Tirol 221 No. 393). In several

No.

the lady can be released if the rescuer observes the taboo against taking too much treasure (Panzer Bayern I 36-37 No. 47, Alpenburg Alp 12-13 No. 13,

variants

Alpenburg Tirol 188, Zingerle Tirol 221 No. 393; cf. Lt. 1133). It should be noted that this legend-type is localized in Bavaria and the Tyrol where legends of en chanted ladies have been generally popular; and thus the motif of the wicked sister's release has probably developed under the influence of legends of the lady in white. 11Ranke,

Volkssagenforschung, pp. 107-109.

The Devil in Dog Form

130

Enchanted lady in white can be released by unearthing of treasure guarded by a black dog. Person fails to effect disenchantment because of fear of the dog. H 1181. Task: raising a buried treasure. N 553.5. Tabu: fear of threatening animals while treasure is being raised. N 571. Devil (demon) as guardian of treasure. HDA III 507 Spirits released by the raising of treasure. Sinn 301 C Treasure not unearthed because of fear. Lady in white reveals three chests in subterranean cave; on each chest sits a monster (dog, lion). Man does not dare take key from mouth of animal.

1010.

GH GG

48-49, e, w. 2. Sinn Zeeuwsch 50. 34-35 No. 48. 2. Stintzi Elsass II 98 No. 108, a, z. 3. Birlinger Schwab I 91-92 No. 122, w. 4. Kunzig Schwarzw 129. 5. Meier Schwab 36-37 No. 33, w. 6. Prestel Schwab 20-21 No. 12, e, w, z. 7. ZA 159 318 Schwab. 8. Baader Baden I 4-5 No. 8. e, w. 9. Endros Allgau 59, e. 10. Klarmann Steigerwald 16 = Kreitmair Bayr 44-45, z. I1. 1. Sinn Zeeuwsch

1.

Wolf

Hess

Klarmann 13. Panzer

Steigerwald 122, e. 12. Klarmann Bayr II 157-158 No. 248, e, w.

Schoppner Bayr II 290-291 109 No. 171. 18. Heyl Tirol

= ZA

157 408 Ufranken. 158-159 No. 251, e. 15. Bayr No. 776, e. 16. Jungbauer Bohm 41, e. 17. Depiny Osterr 691, e. 19. Mackensen Warthe 93 No. 204 = Karasek Galizien

Steigerwald 176-177

II

14. Panzer

155 No. 400, z. 1010

Memorat

GH GG

ISinn Zeeuwsch 51-56. Panzer Bayr I 115 No. 138, e. 1010 Fragment

GG

1. ISchambach Ndsachs No. 73'. 3. Kiihnau Schl I 240 2. Schambach Ndsachs No. 120. No. 229*, e. 4. IKUhnau Oschl 226-227 No. 234. 5. Wucke Werra 372-373 No. 594. 6.

Gredt Luxbg 219-222 9. Rochholz

Aargau

I

No. 399. 140 No.

7. IPanzer 119, e.

Bayr

II

67 No. 89, e.

10. Alpenburg

Alp

8.

115 No.

ZA

165 326 Ndbayr.

116, e.

I1. Freisaufl

12. IFreisauff Salzbg 618.

Salzbg 559, a, e.

Enchanted lady in white can be released by unearthing of treasure guarded black by dog. Person frightened by dog (or other spook), breaks silence, and the disenchantment fails. C 401.3. Tabu: speaking while searching for treasure. Sinn 301 B Lady in white guards and reveals treasure. Treasure not unearthed; man breaks tabu on speaking.

1012.

GG

1. Haas

Hannover

Greifswald 191-192,

schel Thur

I

No.

112, e, n.

2.

ISchambach Ndsachs No.

3. Schambach Ndsachs No. 133, k.

117 No. 113

7. Wucke Werra

I

103-104

a.

129-130

= Bechstein Thiir

No. 199, e.

I

208 No. 109.

110

= Eckart

4. Pfister Hess 77-79. 6. Wucke

8. Wucke Werra 413 No. 674, e.

5. WitzWerra 56 No. 93. e. 9. IBirlinger Schwab

No. 36, w. 11. Baader Baden I 54-55 No. 67 = Kunzig Schwarzw 130, w, z. 12. Baader Baden I 165-166 No. 184, n, z, w. 13. Baader Baden I 167-168 No. 184 = Kunzig Schwarzw 132, e, n. 14. Schoppner Bayr III 184-185 No. 1159. 77 No. 106.

10. Baader Baden

I

29-31

The lady in white (or other spirit) appears, gives directions for unearthing of treasure guarded by a black dog and her release. Person refuses to try (with dire results). Historical sources: 1. Witzschel Thur I 276-278 No. 287 = Wolf Dt 365-367 No. 254. 2. Grasse Preuss I 354-355 No. 414 (1761).

1015.

GG

2. Kiihnau Oschl 283-284 No. 321, e. Thur 248, e, c, w. 4. Eisel Voigtld 183 No. 487, Birlinger Schwab I 84 No. 115. 7. Meier Schwab

1. Gander Laus 74-75 No. 194*, z. 46 No.

102

= Quensel

Schwarzw 139, z.

6.

3. Eisel VoigUd a, e.

5. Kunzig

312 No. 350'.

w.

The Devil

as a

Dog in Other Folktales

131

I 136 No. 162, e. 9. Reiser Allgau 242-243 No. 285. 11. Schonwerth Pfalz I 300-302, e, z, w. 558, a, e. 13. Karasek Wolhynien 124 No. 468.

8. Panzer Bayr

No. 2781.

1015

Memorat

GG

IPanzer Bayr

II

198-199

10. Reiser Allgau

12. Zingerle

247-248

Tirol'

318 No.

No. 343, z.

1018. "Vergiss das Beste nicht!" Man obtains entry to treasure cave with magic flower. Lady in white tells him not to forget the best. The dog guarding the treasure has no power over the man; he takes some of the treasure, but forgets the magic flower which is the best. D 1314.2. Magic wand (twig) locates hidden treasure. N 533. Treasure discovered by magic object. GG

3. Eckart Hannover 84. 4. 1. Kuhn Ndt 240-241 No. 268, w. 2. Zaunert Westf 70, w. IHerrlein Spessart 157-158, z. 5. Curtze Waldeck 205-207 No. 28», w. 6. Lyncker Hess 9. Prohle Harz 10 No. 9, w. 7. ZA 153 799 Hess, w. 8. Wucke Werra 333-334 No. 538. 11. ZA 5662 Rhein. 12. Baader Baden 10. Lohmeyer Saar 73-74 No. 149. 223 No. 230. I 277-278 No. 295, w. 13. Baader Baden II 80-81 No. Ilia. 14. Baader Baden II 82 No.

111c Bayr

I

15. Klarmann 182-183

Steigenvald 123. 16. Schoppner Bayr No. 204. 17. Niderberger Unterw 80-81, e.

1019. Treasure unearthed;

lady in white released. Sinn in white lady appears no more. GG

1. Prohle

Harz 188-190 No. 192.

2. Endros Allgau

59.

301

I

No. 278

269-270

= Panzer

D Treasure unearthed;

3. Alpenburg

Alp

14-15 No. 15, e.

4. Karasek Beskiden 95-96 No. 228, d, w.

1025. Man takes worthless

objects from cave; they later become gold. Cave asso ciated with lady in white. D 475.1. Transformation: objects to gold. HDA 925-926 Worthless objects turn into gold. Wessman 631 Worthless objects found

III

to be real valuables. GG

1. Bechstein Thur II 167 No. 300=Eisel Voigtld 72 No. 176. 2. Wucke Werra 270-271 No. 427. 3. Wucke Werra 434 No. 713. 4. Prohle Uharz 107 No. 262. 5. Prohle Uharz 109 No. 271, e. 6. Meier Schwab 21 No. 12. 7. Klarmann Steigenvald 215-216 = Kreitmair

Bayr 39.

8. Rochholz

I

Aargau

225-226

No. 167.

1026. Man takes worthless objects from cave (no lady in white);

they later become

gold. GG

1. Lemke Ostpr II 8-9 No. 13 = ZA 120 170. 2. Schambach Ndsachs No. 135, e. 3. Bech stein Thur II 113-114 No. 242 = Eisel Voigtld 20 No. 33. 4. Wucke Werra 132 No. 201, e. 5. Wucke Werra 334-335 No. 539, e. 6. Wucke Werra 412 No. 670. 7. ZA 5623 Rhein. 8. Baader Baden I 135-137 No. 151. 9. Waibel Baden I 289. 10. ZA 163 164 Obayr. 11. Graber Karnten 115 No. 134. 12. Graber Karnten 138 No. 173. 13. Muller Mahren 105-107.

The child left in the treasure cave. Mother successfully unearths treasure guarded by dog, but leaves her child behind in the cave; when she returns, she is unable to find the entrance again. She returns a year later and finds her child (had been cared for by lady in white).

1030.

GG

1.

Kiihnau Schl

No. 352b. Steienn.

4.

III

650-651

Alpenburg

No. 2050, e.

Alp

9-11

No.

2. !ZA 150 201 Baden. 10

= Freisauff

3. Panzer Bayr

Salzbg 627-629.

5.

ZA

II

202

185 450

The Devil in Dog Form

1 32

Fragment related to Lt. 1000-1049: a (black)

GD GG

1.

Enchanted lady in white accompanied

by

dog.

Kr Jyl

III

191 No. 264.

Kuhn Ndt

2. Uhrskov Dan 117.

3. IBechstein Dt 436 No. 509. 2. Gander Laus 86 No. 222. 93-94 No. 8 = Bechstein-Richter Thiir II 144-145 = Quensel Thiir 161-162. 5. Bechstein-Richter Thiir I 94-95. 6. Bechstein-Richter Thiir III 102. 7. Wucke Werra 258 No. 405e, e. 8. Wucke Werra 443-444 No. 733. 9. Sieber Harz 261, e. 10. Lyncker Hess 83 No. 131. 11. IBaader Baden I 175 No. 186. 12. Baader Baden I 299 No. 323. 13. Birlinger Schwab I 78 No. 108. 14. ZA 159 175 Schwab, e. 15. Panzer 1.

4. Bechstein

87 No. 95.

II

Thiir

Bayr I 25 No. 30, e. 16. Panzer Bayr I 38-39 No. 50, e. 17. Panzer Bayr I 60 No. 66. 18. Panzer Bayr I 195-196 No. 212. 19. Panzer Bayr I 203-204 No. 226. 20. Schandein 23. VonbunBayr 319. 21. Schonwerth Pfalz II 409-410, e. 22. Heyl Tirol 478-479. Sander Vorarlbg 122. Pitre Sicilia XVII 187-188.

RI

Ghost of the greedy must guard treasure (may be released if treasure is unearthed). E 451.5. Ghost laid when treasure is unearthed. N 576.3. Ghost of treasure's human owner as guardian. HDA III 479 A person who has buried treasure finds no peace in the grave until the treasure is raised. Sinn 401 The hidden treasure. (Ghost counts money; is released by finding of the treasure.) Wessman 30 Ghost prevents treasure-diggers from raising buried treasure. Historical source: Calliano Osterr I 38 (1683).

1050.

GG

1. Haas Riigen 3. Meiche Sachs 235 No. 227, e.

Baden. 10.

8. Reiser

Allgau

339-340

SP

12. Heyl No. 739, a.

1. Rnoop Posen' 1050 Fragment

Tirol

131-132

1. ZA 159 183 Schwab, e. St

82 No.

Kuoni St Gall 95-96 No.

630-631.

GG

13 No. 25 = Temme Pomm 244 No. 209. 2. Strackerjan Oldbg I 256-257. 64-66 No. 78 = Haupt Laus 151-152 No. 175, e. 4. Kiihnau Schl I 2345. Wolf Hess 114 No. 176. 6. Gredt Luxbg 241 No. 436, r. 7. ZA 150 095

Gall

245 No. 417.

73, e.

197.

9.

60, a, e, q.

No. 199, e.

I3. Heyl

Aargau

II

97.

Alp

Tirol

2. Knoop

2. Endros Allgau

5. Rochholz

Schweiz Archiv

Hoffmann-Krayer

11. Alpenburg

No.

11-12

698-699,

q.

Posen' 133-134

XXII

49.

ll=Freisauft"

Salzbg 14. Mackensen Warthe

No. 201, y.

3. Henne Schweiz 156 No. 230.

4.

Kuoni

37 No. 265k.

The blind sister cheated of her inheritance by older sister(s). As a punish ment (or result of blind sister's curse) the wicked sister(s) now enchanted; their treasure guarded by black dog which is ghost of the wicked sister(s) or the devil.

1051.

Historical source: Birlinger Schwab

II

249-251 No. 255

=

ZA

155 148 (fifteenth

century). GG

1. Endros Allgau 208, e, q. 2. Panzer Bayr I 36-37 No. 47, e. 3. Panzer Bayr I 123-124 No. 148. 4. Alpenburg Alp 12-13 No. 13 = Freisauff Salzbg 622. 5. Alpenburg Tirol 188, e. 6. Freisauff Salzbg 618. 7. Heyl Tirol 640-641, e. 8. Zingerle Tirol 221 No. 393 = Freisauff Salzbg 620-621.

TREASURE

AND THE DEVIL

If

the devil is associated with the unearthing of treasure because of the evildoing involved, then, as in the legends of enchanted ladies, the laws violated are more often certain magic taboos than any moral principle of the intrinsic sinful ness of greed. Treasure legends thus are mainly warning examples directed against

The Devil

as a

Dog in Other Folktales

133

magic guilt. Countless stories record the failure of treasure seekers to gain their object, not because they become involved with the power of evil, but because they did not carry out magic formulas properly. The devil himself is usually re sponsible for the treasure diggers' mistakes. He frightens or otherwise tricks them into violating the conditions under which the hoard may be unearthed. For this purpose the devil employs drastic devices: he causes the men to see their village burning; he sets up a gallows or a millstone hanging by a thread just above them; he creates earthquakes and mountain cave-ins. In legends centering on such epi sodes the treasure guardian in dog form is only an incidental detail in the story. But sometimes the devil does assume the form of a vicious dog as his chief means

of scaring

the treasure diggers (Lt. 1100, 1102, 1106, 1110, 1111, 1126, 1140, 1160). Legends classified under type 1100 are highly individualized in details and have in common only the motif that the devil, here in dog form, frightens the search

ers away from the treasure. Most of the stories seem to be directly based on actual For instance, the following legend from Austria exemplifies the experience. realism and immediacy of variants of this type: "In der Ortschaft H611 bei St. Roman ist ein grosser Schatz vergraben und dem Teufel verfallen. In der Mettennacht sassen einst einige Burschen im Wirtshaus beisammen und horten, dass der Schatz um Mitternacht zu heben sei. Sie gingen gegen Mitternacht nach Holl. Schlag 12 Uhr erhob sich ein schauerlicher Sturm, plotzlich schimmerte in

der Feme ein grosser Haufen Goldstucke, ein Hiindlein bewachte ihn. Je naher die Burschen kamen, desto grosser wurde es und wuchs schliesslich zu einer ungeheuren Gestalt mit leuchtenden Augen, die Feuer spieen. Die Burschen sind nicht mehr zuruckgekommen" (Depiny Osterr 72-73 No. 82). Most of the ele ments in this text lend themselves to a rationalistic explanation, particularly when one considers the internal evidence: the young men had probably had one too many at the local tavern. They also might have had guilt feelings about their project: first, because they were carrying it out on Christmas Eve when they should have been in church; secondly, because in seeking the treasure they were knowingly interfering with the devil. Such an overwrought state, plus the sudden storm, would easily account for their optical illusion: the treasure and its guard ian. And whatever it really was naturally grew larger as they approached. Leo Winter's comments on treasure legends indeed apply to this and many other texts: Der Akt der Schatzhebung stand von jeher im Rufe eines sehr geheimnisvollen, voll Zauberei erfiillten und auch irreligiosen Tuns, da nach dem Glauben des V'olkes der verborgene Schatz von hiitenden Geistern, besonders aber vom Teufel sorgfaltig vor gierigen MenschenhSnden behutet wird. Es ist darum natiirlich, dass der Schatzgraber mit angstlich gespannten Sinnen in die Nacht lauscht, dass er jedes Rauschen im Winde als Fliistern und Raunen naher Geister empfand. Drum berichten so viele Sagen von nachtlichen Abenteuern der Schatzsucher, von Gespenstem, die mit Ketten rasselten, von teuflischem Hohngelachter und anderen Dingen, die alle Ausgeburten der Phantasie des angstlich in die Nacht horchenden Grabers sind. Wie oft mag man sich ferner vor dem Schatzheben den notigen Mut angetrunken haben, so dass die Phantasie die Umwelt noch hemmungsloser gestalten konnte. (p. 87.)

What Winter has to say about the treasure legends of Germany has also been observed about similar stories known (but not so intensively collected) elsewhere:

The Devil in Dog Form

1 34

On peut affirmer que, dans la Normandie, il n'y a pas un village, pas une mine, pas un em placement dont l'ancienne occupation soit demontree par des traditions plus ou moins veridiques, oil Ton ne vous indique des tresors supposes. Un fait avere donne naissance a mille contes absurdes, qui surchargent l'imagination de la multitude ignorante de fausses esperances et de vaines terreurs, et font, des reves de sa cupidite, un cauchemar plein d'angoisses. — A tel endroit, a chaque pas, dans telle pauvre chaumiere, il y avait un tresor cache; le diable s'y chaque jour, sous la forme d'un chien ou d'un animal inconnu. On commenca alors a faire des perquisitions pour trouver le tresor; mais, a mesure que les travailleurs advancaient dans leur operation, ils etaient troubles par des cris horribles, par des apparitions effrayantes; le fantdme de la personne a qui avaient appartenu les richesses enfouies, ne cessait d'errer a 1'en tour, en reclamant des prieres pour le salut de son .line. Le tresor a etc decouvert, mais ceux

vous dit-on montrait

qui l'ont enleve de sa cachette

sont morts miserablement avant l'annee revoluel [Bosquet Normandie

144-145.]

Most treasure legends, being focused on definite magic laws, have a fairly stable plot. The taboos associated with treasure digging are unusually consistent in their content wherever they occur in European folklore. The most widely recognized law of unearthing hidden treasure is the requirement of absolute silence (Lt. 1 120-1 128; also 1012): "Einst beschlossen einige Manner aus der dortigen Gegend, den Schatz zu heben. Sie spannten eine Leine um die Stelle und beschrieben verschiedene Zettel mit den Worten: 'Das Blut Jesu Christi etc.,' welche sie an der Leine befestigten. Oann machten sie sich ans Werk. Lautlos ging alles vor sich. Endlich kam der Kessel zum Vorschein. Sie nahmen nun einen starken Baum und steckten diesen unter den Henkel, um den schweren Kessel bequemer herausheben zu konnen. Da konnte einer der Schatzgraber nicht langer schweigen. Voller Freude rief er aus: 'Nun haben wir ihn baldl' Aber in demselben Augenblick sprang ein schwarzer Hund auf den Kessel und sank mit demselben in die Tiefe. Den Henkel behielten die Manner. Sie sollen ihn einem Dome iiberwiesen haben" (Schell Berg 33). The taboo on speaking, as well as the others, turning around (Lt. 1131), taking too much (Lt. 1133), revealing the location (Lt. 1135), although obviously "pre-Christian" in concept, have probably persisted because of the psychological need of unsuccessful treasure seekers to rationalize their fail ures.

No doubt many people have dug for buried treasure, but not always unsuc cessfully, as Friedrich von der Leyen and Valerie Hottges point out: "Der Glaube an unterirdische Schatze und ihre magische Gewinnung ist phantastische CberAb und zu wurden kostbare Grabbeigaben treibung von Erfahrungstatsachen. und Schatze gefunden, die in Zeiten der Gefahr vergraben worden waren."" In legends about the success of treasure seekers (Lt. 1145, 1165, 1175) people avoid the failures of their compatriots by the proper application of magic. Such legends thus show that treasure seeking in itself is not blameworthy. As a matter of fact, some variants show success in unearthing the hoard as a reward for piety, as in the following version of legend-type 1145 from Baden: Als einstmals einer Krautersucherin dieses nachtliche Licht erschien, glaubte sie, es sei ein Zeichen Gottes und nahm sich vor, den Schatz zu heben. Nachdem sie vorher ein Gebet verrichtet hatte, ging sie noch in derselben Nacht mit ihren zwei Buben in den Wald und kam— die Uhr schlug gerade 12 Uhr — an der Stelle an. Die Buben gingen fleissig mit Schippe und Hacke an aLesebuch

derdeutschen

Volkssage

(Berlin, 1933), pp. 151-152.

The Devil

as a

Dog in Other Folktales

1 35

die Arbeit und stiessen bald auf eine eiserne Kisie, die sie herausheben wollten. Aber plotzlich sass auf der Kiste ein grosser schwarzer Hund mit feurigen Augen. Die Mutter liess sich aber durch das Knurren nicht abhalten, nahm vom Boden einen Zweig, machte iiber ihn das Zeichen des Kreuzes und schlug gegen

Die Kiste brachten Taler darin.

den Hund, der auf einmal verschwunden war. Miihe geoffnet war, sahen sie lauter grosse silberne

sie heim und als sie mit

[Zentralarchiv

151 112.]

The obtaining of treasure is regarded as highly risky even when successful, and the stories gain considerable suspense in the portrayal of the devil's threats and the person's narrow escape from his power. Even so, these success stories hardly reflect the degree of numinous anxiety which typifies most legends of the threat ening devil in general and the legends about the failure to win treasure from the devil — often at the cost of life itself (see motif "w" in Lt. 1100-1137). With the lessening of the fear inspired, the legend also loses its didactic force. The in to the plot as such, and the legend becomes merely a good story with little direct relationship to the everyday life of the listener. An example of a treasure legend which is primarily a good story, and not a moralizing tale, is the Danish legend of the dog and the copper kettle (Lt. 1175). terest is shifted

In a variant typical of the legend, as follows, note that the danger involved in obtaining the treasure does not become apparent until after the girl has succeeded in getting the money: On the field of 01and was a place where it was said every St. John's night a kettle full of gold and money appeared, and on it lay a little black dog. There was a man who was financially em barrassed — he was supposed to pay his rent, but had no money. His little daughter heard about

this and since she knew about the treasure and it was again St. John's Day she went out to the place where the treasure shot up, and it stood there and a little black dog lay upon it. She took off her apron, wrapped the dog in it and laid him gently down on the ground, then took as much of the treasure as she liked, and put the dog up again. It said then: "Had you not taken me so sweetly

and put me down so gently you would not have come off like this." [Kristensen Dan III 458 No. 2332.]

The

fact that the dog speaks is a fantastic motif that does not commonly occur in legends of the devil in dog form (for an exception, see Lt. 1168). The dog's speech is of course a menacing one, and induces a shudder when one thinks what might have happened had the treasure seeker not used the proper magic. But the story as a whole lacks a really "spooky" atmosphere, and therefore it is not surprising that this narrative easily slips into a fairy tale. Person seeks treasure, but comes upon the devil guarding it; he is frightened away. E 291.2.2. Ghost animal guards treasure. N 553.5. Tabu: fear of threaten

1 100.

while treasure is being raised. best time for unearthing treasure.

ing animals cockcrow

N 555.1. Between midnight and N 571. Devil (demon) as guardian

of treasure. HDA VII 1002 Treasure found especially in (ruined) castles and in mountain caves. HDA VII 1004 Devil is most frequent guardian of treasure, often in animal form. Sinn 949 Devil guards treasures, keeps treasure diggers away. Wessman 669 Treasure diggers frightened. Historical sources: 1. Prohle Uharz 15-16 No. 46. 2. Stauber Schweiz Archiv

XX

426 (1720).

The Devil in Dog Form

1 36

GE

Dobie Texas 54.

GS

1. Bergstrand

Finl GN GD

GG

Halland

sv fdk 442.

1. Nergaard

Kr

1. Reusch

2.

NFS Ole Hansen

Samland 71 No. 61, d. 4.

I

29.

248

No. 733.

3. NFS Edv. Krulsen

3. Wessman

VI

22.

= K6hler

Kiihnau Schl

I

2. ZA

121 234 Littauen,

3. Voges Braunschweig

e.

272 No. 241 e= Peter Schl 80, k.

5. Meiche Sachs 723-724

8. Prohle

=

I

Baader Baden No.

134.

III

Erzgebirg 276 No. 330, e. 6. Sieber Sachs 155. 7. Kahlo Han 73 No. Harz 238 No. 250, e. 9. Wolf Hess 122 No. 189, e. 10. Henssen Berg 149ZA 350. 11. Schmitz Eifel 57, e. 12. ZA 5033 Rheln. I3. !ZA 5685 Rhein, e. 14.

No. 896 150

I

Skane

2. Wigstrom

356.

152 No. 782.

No. 13.

15-16 116.

0sterdal

III

Dan

159 No.

394 No. 465

16. Baader

151, e.

= Schoppner Bayr II 212 No. 663. 15. Baader Baden I 137 I 140 No. 152. 17. Baader Baden I 233-235 No. 243.

Baden

Baden I 285 No. 303. 19. IKiinzig Baden 94-95 No. 253, e, w. 20. Kttnzig = Baader Baden II 91 No. 123, e, w. 21. Waibel Baden II 68 (2 variants). 22. ZA 150 739 Baden, e. 23. ZA 155 662 Wurttembg, m, w. 24. ZA 155 834 Wurttembg. e, w. 25. Endros Allgau 214, e. 26. Klarmann Steigerwald 123. 27. Klarmann Steigerwald 194. 28. IPanzer Bayr I 106 No. 129. 29. Schoppner Bayr I 362 No. 361 =ZA 159 18. Baader

Schwarzw 118

259, e, w.

30. ZA 156 149 Mfranken.

31. ZA 157 335 Ufranken.

32.

Kuoni St Gall 64-

Osterr I 18, e. Osterr 68 No. 53. 36. IDepiny Osterr 72-73 No. 82, a, e, d. 37. Freisauff Salzbg 581, e. 38. Graber Karnten 128 No. 152, e. 39. Heyl Tirol 513, e. 40. Mailly Osterr 91 No. 178, e. 41. Vernaleken Alp 316. 42. Zingerle Tirol 211-212 No. 377. e. 65 No.

136, e.

33.

Rochholz

Aargau

I

262-263

No.

34. Calliano

181.

35. Depiny

43. Zingerle 311 No.

Tirol

547.

46.

44. Zingerle Tirol' 305 No. 540. 45. Zingerle Tirol" Steierm, w. 47. ZA 186 564 Steierm. 48. ZA 186 970

247 No. 442, e.

ZA

185 449

Steierm, a.

49. ZA 186 971 Steierm. Perot Bourbon 22, w. FM HEM Luby Baba lelte babona 64. 1100 Fragment A. Treasure at a certain spot guarded by a (black) dog. GD 1. Kr Jyl VI 33 No. 45. 2. Thiele Dan I 352. 3. DFS Hund 3284. 4. DFS Myt Dyr 3335. GG 1. IKnoop Pomm 73 No. 147 2. Bartsch Mecklbg 266 No. 346. 3. Bartsch Mecklbg No. 447. 4. IHoffmann Ruhr 16 No. 36. 5. Mitzschke Weimar 95 No. 146. 331-332 6. Schell Berg 187 = Schell Berg' 140-141 No. 410. 7. Schell Berg1 203 No. 567, e. 10. ZA 159 119 Schwab. 8. ZA 339 Rhein. 9. Birlinger Schwab I 101 No. 142. 11. ZA 140 169 Bohm. 13. Jecklin Graub 280. 12. ZA 140 336 Bohm, e. 14. Vernaleken Alp

RF

222-223,

e.

RF

15. Depiny

Osterr 65-66 No. 33.

16. IKarasek

Wolhynien

238 No. 852, e, c.

Gennep Flandre 691. 1. Le Rouzic Carnac 108-109 No. 82. CB 2. Le Rouzic Carnac 109 No. 83. 1100 Fragment B. Treasure guarded by a (black) dog which kills treasure seekers. 3. ZA 155 779 Wurttembg, e. GG 1. IHoffmann Ruhr 65 No. 162. 2. ZA 155 740 Wurttembg. 4. Grohmann Bohm 236-237. 5. Kohlrusch Schweiz 235 = Vernaleken Alp 223. 6. Alpenburg Alp 21-22 No. 23. piny Osterr 66 No. 36. 12. ZA 186 477 Steierm.

RF

1.

FM

7. Depiny 10. Depiny

Osterr 65 No. 32. 8. Depiny Osterr 66 No. 35. 9. De Osterr 66 No. 37. 11. Zingerle Tirol" 327 No. 571.

L'Amy Jersey 119. 2. Sauve Vosges HEM EA 368/2 Csenger Szatmar

307. megye.

1100 Fragment

GN GG

C. Treasure hidden in a cave guarded by a (black) dog. Bergh N Fkul 107. 1. Strackerjan Oldbg I 258, e. 2. Kuhn Westf 173 No. 180, e. 3. Kuhn Westf 224 No. 4. Haupt Laus II 147 No. 244, e. 5. Kuhnau Schl I 231-232 No. 222, e. 6. Bech255. stein Thiir II 12 No. 157, e. 7. Wehrhan Hess 10-11 No. 11 =Lyncker Hess 56-57 No. 89, e. 8. ZA 28 021 Saar. 9. Stoeber Elsass II 66 No. 83. 10. Birlinger Schwab II 260-261 No. 11. Meier Schwab 35 No. 32. 267. 12. Meier Schwab 24-25 No. 15*. 13. Meier Schwab 138 No. 360. 14. ZA 150 713 Baden, e. 15. IZA 151 287 Baden, e. 16. ZA 159 133 Schwab. 17. Panzer Bayr

I II

No. 14, e.

18. Panzer Bayr

I

17-18 No. 19

= ZA

163 533, e.

19. Panzer

The Devil

as a

Dog in Other Folktales

Bayr

I

124.

22. Panzer Bayr

29-30 No. 36, e.

I

I

20. Panzer Bayr 114 No.

1 37 66 No. 79, e.

23. Panzer Bayr

136, e.

21. Panzer Bayr

II

147 No. 224.

I

103-104

No.

24. Schoppner

Bayr II 428-429 No. 892, e. 25. Schandein Bayr 316 = Schoppner Bayr III 6 No. 933. 28. Depiny Osterr 66 No. 26. ZA 201 195 Bayr, e. 27. Kuoni St Gall 216-217 No. 377. 38. 30. IMuller Siebenbg 97 No. 153, e. 29. ZA 186 379 Steierm. FM IHEM Eth 6:416 Vag-Vecse. 1100 Fragment D. Treasure hidden in castle is guarded by a (black) dog GS

1. Wigstrom

III

Kr Jyl

GD GG

I

Skane

1. Haas Greifswald

No. 440.

148, e.

2. Wessman

Finl

sv fdk 437 (2 instances).

301 No. 403. 99 No. 1091.

2. Haas Greifswald

3. Haas Pomm 9 No. 13, e.

4.

100 No. 109'

Jahn Pomm

= Grasse

No. 351, e.

280-281

Preuss 5.

II

470

Jahn Pomm

No. 381. 6. Temrne Pomm 238-239 No. 204. 7. IWucke Werra 350 No. 564, e. Werra 471 No. 782b, e. 9. Kuhn Mark 92-93 No. 90, e. 10. Kohler Erzgebirg 11. Bader Hess 68-69 No. 216 = Bindewald Hess 55, e. 12. Schell Berg 277 No. 333, e. 14. Baader Baden I 348 No. 392. 15. Meier Schwab 373. 13. Gredt Luxbg 282 No. 519. 18. ZA 153 99 No. 112. 16. Meier Schwab 344 No. 378'. 17. Meier Schwab 349 No. 387. 166 Wurttembg. 21. Schoppner 19. ZA 156 125 Franken, e. 20. ZA 159 190 Schwab. 300

8. Wucke

Bayr

III

272.

RF

I

364 No. 364, e.

Alpenburg

27.

30. Zingerle

Baudouin

Tirol"

22. Schoppner

Bayr

III

24. ZA 163 022 Obayr, e.

309 No. 1325.

Tirol

192-193.

28.

25.

155-156

ZA

Freisauff

No. 1120, e.

23. Schoppner Bayr

140 424 Bohm, e.

Salzbg 566, e.

29.

26.

Jecklin Graub

Heyl

Tirol

164.

348 No. 611.

Rev trad pop

XVII

106 No. 522'.

1102. Treasure seekers frightened away by (black) dog guarding it (or other spook), return but cannot find location of the treasure. Sinn 1267 The hole closed up.

Treasure diggers, driven away by horrifying apparitions, or having left for other reasons, find no trace of their work upon returning. CW GN

GH GG

Parry- Jones Wales 163-164, e. Engebretsen 0stfold 103, e. Wolf Ndl 377-378 No. 295, o. 1. Bartsch Mecklbg 240 No. 310. 2. Prohle Harz 190-191 No. 193, e. 3. Zender Eifel 64-65 No. 235. 4. Prestel Schwab 22 No. 13, e. 5. ZA 161 600 Bayr, e. 6. ZA 140 326 Bohm. 7. ZA 186 270 Steierm. 8. ZA 185 481 Steierm.

RF Perot Bourbon 21, w. FM Klimo Rev trad pop XII 1102

Memorat

GD GG

Grundtvig

464, No. 2, e.

Dan I 95 No. 56. Kiessling Osterr V 65 No. 89, e.

1104. Treasure seekers

find treasure guarded by black dog, continue work until frightened away by horrible apparitions (earthquake, town burning). N 564. Magic illusion prevents men from raising treasure. HDA VII 1010 Horrible apparitions created by devil to distract treasure diggers. GD GG

1.

Kr

I 380-381 Tirol 381, e.

Dan

1. Heyl

No. 1240. 2.

2.

Kr

Dan

IMuller Siebenbg

1104

Memorat

CI

Paterson Armagh 69-70, e.

I

386 No. 1254.

3.

Kr Jyl VIII

12-13 No. 31.

99 No. 156.

Person let down shaft to get treasure, frightened or destroyed by the black dog guarding it.

1 106.

GD

Thiele Dan I

350.

The Devil in Dog Form

1 38

GG

Kiihnau Schl I

1.

No. 248.

213-215 118, e. 7.

ZA

5.

No. 240', e.

271-272

3. Baader Baden

Birlinger Schwab I

140 867 B6hm, e.

I

90-91

2. Meiche

No. 121, w.

8. Schoppner

Sachs

742-743

No. 405, w.

360-361

I

Bayr

6.

No. 914

= Haupt Laus I 88 No.

Birlinger Schwab

4.

II

Birlinger Schwab

276 No. 286=Bechstein

No. 257. Dt 655 No. 797.

252-253

Diver goes down to retrieve underwater treasure, finds it guarded by the devil; never returns. N 513. Treasure hidden under the water.

1110.

GG

1. Kuhn Ndt 256 No. 288". 2. Strackerjan Oldbg I 257 = Lubbing Fries 213, e. 3. Strackerjan Oldbg I 257. 4. Kuhn Westf 11-12 No. 14 = Zaunert Westf 349. 5. Kuhn Westf 6. Kuhn Westf 320 No. 365. 7. Sieber Harz 13 = 13 No. 15 = Zaunert Westf 349-350.

Profile Harz 205-206

No. 211, e.

down to retrieve sunken bell guarded by the devil; never returns. D 1654.10.1. Bell sunk in sea can be raised only under certain conditions. V 115.1.3. Sunken church bell cannot be raised. Sinn 980 D The bell pool. Attempts to raise bell fail. Historical source: IGrimm Dt No. 203 = Bechstein Dt 261-262 No. 298 = Kuhn Westf 342-343 No. 380 (1596).

1111.

GG

Diver

goes

1. Schambach Ndsachs 69-70 No. 73'.

2. Voges Braunschweig 228 No. 204.

(talk about work); treasure guarded by (black) dog vanishes. C 401.3. Tabu: speaking while searching for treasure. HDA III 1197 Magic neutralized by violation of silence. HDA VII 1009 Treas ure diggers must observe silence. Sinn 1266 Raising treasure. Unearthing of treasure fails because silence broken. Wessman 663 Treasure vanishes when

1 120.

Treasure

seekers break taboo on speaking

silence broken. GS

GN GD 4.

Wessman Finl sv fdk 437. Hveding Halogaland 89-90.

Kr Dan

1.

III

458 No. 2329.

2.

ThieleDanI35l,e.

GG

Dan"

III

314 No. 1388.

3.

!Kr Jyl VI

16-17

No. 21.

2. Kuhn Mark 144 No. 134, a, e. 3. IKiihnau Schl III 718 No. Meiche Sachs 700-701 No. 868 = Kohler Erzgebirg 236 No. 284, w. 5. Eisel Voigtld 45-46 No. 101, w. 6. Mitzschke Weimar 107 No. 175 = Witzschel Thiir II 110-111 No. 136, n, w. 7. Schell Berg 33 = Schell Berg' 25-26 No. 64. 8. Sartori Rh Wf XVI 45. a, e. 9. ZA 1229 Rhein. 11. ZA 155 034 Wurttembg, a, e. 10. !ZA 5709 Rhein. 12. ZA 155 805 Baden. 13. Meier Schwab 35 No. 31, n. 14. ZA 159 281 Schwab, e. 15. Klarmann 1. ZA 30 920 Westf, o.

2123.

4.

Steigerwald

138-139.

18. Schoppner Bayr 21. ZA

c, r. 1120

Kr

II

16. Klarmann 238 No. 706, n.

163 005 Obayr.

22.

Steigerwald 206. 17. Panzer Bayr I 73 No. 94, e. 19. ZA 150 514 Baden. 20. ZA 157 072 Ufranken,

Rochholz

Aargau

I

253 No.

171.

Memorat

GG

ZA 135 293 West Preuss. 1 120 Fragment

GG

1.

CB

Nore France 215.

FM

HEM

1125.

Birlinger Schwab

I

86 No. 117, e (2 instances).

EA 2856/15 Kevermes

2. IJungbauer

Bohm 162.

(Szeged megye).

Treasure

guarded seekers

seekers frightened by horrible apparition, break silence; treasure by (black) dog vanishes. N 553.2. Unlucky encounter causes treasureto talk and thus lose treasure.

GD 1. Kr Dan

III

458 No. 2330.

2.

Kr Jyl

VIII

13 No. 32.

3.

Thiele Dan

II

181-182.

The Devil GG

Dog in Other Folktales

as a

II

Preuss

1. IGrasse

No. 1122, a, e.

908

I 84-85 No. 116, e, w. 4. ZA 150 453 = Karasek Wolhynien 250 No. 885,

1

No. 1126.

Treasure

Ruhr

Hoffmann

2.

Schwab

694

39

Baden.

5 No. 10. 3. Birlinger Mackensen Warthe 211-212

5.

i, d.

frightened by (black) dog guarding treasure, break silence;

seekers

treasure vanishes. GD GG

III

Kr Dan"

314 No. 1387.

1. Haas Riigen

2. Reusch Samland 66-67 No. 56, a.

No. 26, e, n.

13-14

3. Reichhardt

93-94 No. 127, e. 5. Birlinger Schwab I 94 No. 128, e. 6. Baader Baden II 108 No. 140, n. 7. Klarmann Steigerwald 173. 8. Schandein Bayr 320-321 = Schoppner Bayr III 29-30 No. 934, n. 9. Vonbun-Sander Vorarlbg

Vk XI

Zs

72 No.

17.

Birlinger Schwab

4.

I

130-131.

"Den mit der roten Mutzel" Treasure seekers hear voices of spirits deciding which one to take; the designated man breaks silence; treasure guarded by

1128.

(black) GG

dog vanishes.

Erzgebirg 279 No. 337 = Meiche Sachs 691-692 No. 855, e. 2. Panzer Bayr No. 38. 3. Schonwerth Pfalz II 407-408, w. 4. ISchoppner Bayr I 44 No. 45, e. 6. Karasek Galizien 278 No. 753. 5. Karasek Galizien 271 No. 736. 1. Kohler

I

30-31

1131. Person

loses treasure guarded by (black) dog: breaks taboo on turning around. N 553.4. Tabu: looking around while raising treasure. HDA VII 1010 Treasure digger must not turn around. Wessman 668 Treasure vanishes when it is let out of sight.

GG

1.

III

Kiihnau Schl

719 No. 2124, z.

No. 132 = Bechstein-Richter Thiir 946 Bohm, e. 5. Heyl Tirol 620. 1131 Fragment

GG 1133.

Birlinger Schwab I

GD GG

N

Kr

152.

Thttr I

3. Bechstein

4. Gredt Luxbg

242 No. 437, o.

253-254

5. ZA 140

93 No. 126, e.

loses

Dan

I

No. 1261.

387-388

1. Haas Pomm 100 No. 2. IGrasse St

2. Sieber Sachs

29-31.

treasure guarded by (black) dog: breaks taboo on taking too 553.3. Treasure finders must not take all of money.

Person

much.

II

Gall

Preuss

I

188'=Temme Pomm No. 663

622-624

= Grasse Preuss II 466 No. 433. Ndsachs 63-64 No. 35, e, c, w. 3. Kuoni

233 No. 196

= Henninger

182 No. 326, a, e.

Person loses treasure guarded by (black) dog: breaks taboo on revealing secret of its location. C 423.4. Tabu: uttering secrets heard from spirits. C 424. Tabu: speaking of good luck. HDA 497 Above all one must avoid revealing

1135.

III

secrets of spirits. others about it. GG

1137.

GG

1.

Wessman

Kiihnau Schl

III

592-593

665

Person

does not get treasure because he tells

No. 1997', e, w.

2. Meiche

III

Sachs

690-691

No. 854

= Sieber

II 104Schwarzw 117. 6. Miiller Uri III 8. Graber Karnten 130 No. 157, w. 272 No. 1479, e. 7. Graber Karnten 36-37 No. 43. 9. ZA 185 059 Steierm. 10. ZA 185 087 Steierm. 11. ZA 186 428 Steierm. 3. Bechstein-Richter

Sachs 147-148,

e, w.

105 No.

5. Baader Baden

138.

II

Person loses treasure guarded 1. Eisel Voigtld

135 No.

Thiir

50 No. 70

158-159,

= Kunzig

w.

4. Baader Baden

by (black) dog: failure of magic.

359 = Bechstein Thur II

94-95 No. 223, a, e, c.

2. Schonwerth

The Devil in Dog Form

140

II

Pfalz Bohm

3. ISchonwerth

423.

6. Grohmann

190-191.

73 No. 86.

Pfalz III 52, k. Bohm 294, e.

Osterr 74 No. 90, a.

9. Depiny

Bohm 25, e.

163 130 Obayr.

10. Brendle-Troxell

but

Person raises treasure successfully, other spook) until he returns it.

1140.

CS

4. Grohmann 7. IZA

is

5. Grohmann

8. Depiny

Osterr

Penn Germ 47-48.

haunted by

a (black)

dog (or

Mackinlay Scot 181-182. Kr Dan' III 314-315 No. 1389.

GD GV GG

ICock Brabant 245 No. 207 = Branders Volk I 48, q. 1. Bugener Minister 59. 2. ZA 161 131 Opfalz.

because the devil is overpowered by magic or sacred objects and the taboos are observed. N 541.1. Treasure reveals itself only on Christmas at midnight (or Christmas Eve). N 554. Ceremonies and prayers used at unearthing of treasure. N 555.1. Between midnight and cock crow best time for unearthing of treasure. HDA VII 1006 Treasure can be

1145. Person raises treasure successfully

raised only a certain holy time and/or by certain persons. GG

1. Bechstein Dt 219-220 No. 248. e. r, n. 2. Haas Riigen 108 No. 186, e. 3. ZA 133 771 Ostpr, p, k, a. 4. Bartsch Mecklbg 245 No. 319, p. 5. Mackensen Ndsachs II 138-139 No. 181, o. 6. Kiihnau Schl III 773-775 No. 2168', e, j, w. 7. Kuhn Ndt 197-198 No. 221. 10. ZA 151 112 Baden, a, e, o. 8. Sieber Harz 142. 9. Baader Baden II 5-6 No. 9, e, r. 13. ZA 161 11. lSchoppner Bayr II 430-431 No. 895, e, q. 12. IZA 156 099 Mfranken, e. 236

Pfalz,

e, n.

Grohmann

14.

16. Freisauff Salzbg 577. 19. Vernaleken

226.

17.

Alp

Bohm

293,

Mailly Burgen

226-227.

e.

20. Zingerle

Rochholz Aargau I 254 No. No. 70, e, r, u. 18. Vernaleken

15.

114-116

Tirol

247 No. 441

172.

Alp =Zingerle Tirol' 348-

349 No. 612, e. 1145

Memorat

GG

Stoeber Elsass

1145 Fragment

GG

I

180-181

No. 253.

A. Treasure guarded

by a (black) dog obtainable at a certain holy time. Posen 297-298. 2. Kiihnau Schl III 601 No. 2006, e. 3. Kiihnau Schl III 604 No. 2011, e. 4. Meiche Sachs 622 No. 765 = K6hler Erzgebirg 289-290 No. 342. 5. IZA 6. Kiinzig Schwarzw 127. 7. ZA 151 322 Baden, a. 8. Panzer Bayr II 60 5625 Rhein. 1. Knoop

No. 78, a. 9. ISchSppner Bayr II 336 No. 811 =Schandein Bayr 321. 10. ZA 163 130 12. Kiihnau Schl III 668 No. 2063 = ZA 140 883 Bohm. Obayr, e. 1 1. ZA 140 659 Bohm. 14. Rochholz Aargau II 161 No. 386. 13. Miiller Uri I 289 No. 402. 15. ZA 167 005 16. Graber Karnten 129 No. 155. 17. Depiny Osterr 66 No. 34. 18. ZA 185 Aargau. 454 Steierm. 1145 Fragment B. Treasure guarded by (black) dog obtainable by magic formula. CI Abercromby F-L Journal 313.

VII

GG

Preuss I 376 No. 438, a, e. 2. Kahlo Ndsachs 131-132 No. 219, n. 3. Kiihnau 766 No. 21681. 4. Fahl Rh Wf XXVI 71, e. 5. Ritzler Rh Wf XII 190-191 Schell Rhein 136 No. 229 = Lohmeyer Saar 63 No. 121, e. 6. Waibel Baden II

1. Grasse

Schl

III

No. 2

= = ZA

137-138

RF

1. Bosquet

7. Grohmann

150 836, a.

Normandie

149-150.

2.

Bohm 294-295.

Rolland France

8.

Wallis

70 No.

62.

II

4 No. 4.

3. Sebillot

France

III

121-122.

The treasure fire. Devil frightens people away from treasure fire. N Light indicates hidden treasure. HDA VII 1004 Devil guards treasure fire.

1160.

GS

GD GG

532.

Landtman Finl sv fdk 577. Kr Dan HI 458 No. 2331. 1. ZA 121 399 Ostpr, u.

2. ZA 110 201 Pomm.

3. IZA 53 169 Schl-Holst.

4. Sartori

Rh

The Devil Wf XI

as a

Dog in Other Folktales

141

Laus 66 No. 175, e, k, w. 6. Prohle Harz 229 No. 238'. Uharz 96 No. 229, w. 9. Wolf Hess 9-10 No. 11. 11. Bodens Rhein 55 No. 242. 10. ZA 153 800 Hess. 12. Lohmeyer Saar 81 No. 165, w. 15. Klarmann 13. Zender Eifel 71 No. 259. 14. !ZA 700 Rhein, w. Steigerwald 128, e. 16. ZA 157 380 Bayr, e. 17. ZA 185 448 Steierm. 282 No. 23, w.

7. Prohle

5. Gander

Uharz 90 No. 211.

8. Prohle

Memorat

1160

GG

1. ZA

The

105 122 Brandenbg,

e.

2. Voges Braunschweig

156-157

No. 131, a, n.

obtains treasure from fire; devil overpowered or sacred object. HDA VII 1008 Treasure obtained from by means of magic treasure fire by means of sacred or magic object.

1165.

treasure

fire. Person

Wessman Finl sv fdk 438. 1. !ZA 135 216 West Preuss, p, o. 2. lKiihnau Schl III 697-698 No. 2096. Schl III 716-717 No. 2121. 4. Kiinzig Baden 96 No. 256, c. 5. Klarmann 230-231, e. 6. ZA 157 093 Ufranken. 7.ZA 157 095 Ufranken. 1165 Fragment

GS

GG

GG

1. ZA 50 629 Schl-Holst. 12-13.

4. Wehrhan

157 101 Ufranken.

SW

Hess

2.

Kiihnau Schl

105 No.

155, a.

5.

III

578-579

Wolf

No. 1982.

Kiihnau

Haupt Hess Bl

3.

26-27 No. 36.

Hess

3.

Steigerwald

6. ZA

157 179

I

=

7. !ZA 180 021 Burgen.

1. Schulenburg Wend 208, i, v.

2. Veckenstedt Wend 356, a.

The

treasure fire. Man sees fire in meadow, (black) dog lying beside it; he decides to light his pipe. Next day he finds that coals accidentally carried from the fire have turned to gold. D 475.1.1. Coals transformed to gold. HDA VII

1 167.

Worthless objects from treasure fire turn out to be precious.

1003

GG

1. Bartsch

Schl-Holst 484 Westf.

Mecklbg

122 No. 342

Miiller Siebenbg 1. Schulenburg

No. 618

II 69-70 No. = Montanus Westf I

Ndsachs

39 No. 63, a, k.

Wend

1 167

Memorat

GG

ZA 76 700 Schl-Holst.

= Niederhoffer Oldbg I 261.

3. IStrackerjan

6. Mackensen

8. Schell Berg»

SW

444-445

376 No. 552'.

123-124,

Mecklbg III 238. 2. IMullenhoff 4. ZA 31 871 Westf, e. 5. ZA 32

93, e. 144.

7. Wehrhan

9. Gredt

107 No.

160.

261 No. 472.

10.

Hess

Luxbg

11. ZA 190 011 Slavonien. m, w.

2. Veckenstedt Wend

357, e.

The

treasure fire. Woman, believing it to be dawn, fetches coals from fire in courtyard at midnight. There is a dog lying by the fire. The coals fail to light kitchen fire, she goes back for more. The third time the dog tells her not

1168.

to come again. Next morning she finds that coals on the hearth have become

gold. GG

1. Richter Dt I 165-166 = Zaunert Westf 352, e. 2. Schell Rhein 163-164 No. 283. 3. Gredt Luxbg 258-259 No. 464. 4. Gredt Luxbg 265 No. 481. 5. Gredt Luxbg 432-433 No. 6. Baader Baden I 398 No. 475. 853.

Person finds black dog lying on a his coat (or piece of cloth) and moves replaces the dog on top of the kettle; me up so carefully and put me down

1175.

well" (Havde du ikke taget mig ikke kommet saa godt fra det). GG

Mullenhoff

Schl-Holst 374 No. 548.

copper kettle full of treasure; he lays out the dog onto it. He takes the treasure and then the dog says: "Had you not picked so gently, you would not have come off so

saa s0dt og lagt

mig

saa

bl0dt,

saa havde

du

The Devil in Dog Form

142 GD

III

Kr

I

3. Kr Dan I 386 No. 1257. 4. Kr Dan I Kr Dan I 387 No. 1260. 7. Kr Dan I 388 No. 1262. 8. Kr Dan I 389 No. 1264. 9. Kr Dan III 456 No. 2325. 10. Kr Dan III 456-457 No. 2326. 11. IKr Dan III 457 No. 2327. 12. Kr Dan III 457 No. 2328. 13. Kr Dan III 14. Kr Dan III 459 No. 2334. 458 No. 2332. 15. Kr Dan III 486 No. 2449. 16. Kr Dan' I 243 No. 840. 17. Kr Dan" I 244-245 No. 842. 18. Kr Dan» III 311-312 No. 1381. 19. Kr Dan" III 312-313 No. 1385. 20. Kr Dan» III 313-314 No. 1386. 21. Kr Dan» III 314 No. 1387. 22. Kr Dan' III 314-315 No. 1389. 23. Kr Jyl IX 191 No. 25. 24. Thiele Dan I 356. 1.

Gr Dan

387 No. 1258.

156.

5.

2.

Kr Dan I

Dan

386 No. 1255.

387 No. 1259.

The Devil

6.

as a Dog in

Fairy Tales

The motif of the devil as a dog is found occasionally in variants of the fairy tales listed in the Aarne-Thompson Index, sometimes in the same kind of role as in legends. The devil in dog form appears as a guardian of treasure in two German of "Open Sesame" (Mt. 676), given by Grasse (Preussen I 288-291 No. and Kahlo (Niedersachsen 127 No. 212), and in an Hungarian variant (HEM 330) EA 2746/5-6, Ipolydamasd). Similarly, a variant of "The Devil as Advocate" (Mt. 821) relates how a man gets treasure from a fire guarded by a dog; later when the

variants

is in prison falsely accused of having stolen the money, the dog appears and vainly tries to persuade him to sell his soul in return for help to escape (Bartsch Mecklenburg 248-249 No. 324). The man who gains his neighbor's land by deceit in "The Trespasser's Defense" (Mt. 1590), according to three Swiss

man

variants,

XXI

is condemned

211-212,

fifteenth

to wander as a black dog after death (Kyd Schweiz Archiv century; Henne Schweiz 154-155 No. 223; Rochholz

Aargau II 117 No. 342). As might be expected, the devil appears as a threatening figure in the "Re ligious Tales" (Mt. 750-849). In N. P. Andrejev's study of Die Legende vom Rauber Made] (Mt. 756 B),1' the following variants are listed as containing the motif of the devil as a dog: CB

1. F. M. Luzel, toutes

GG

SU

Legendes chrdtiennes de la Bretagne I (Paris 1881 2. Luzel, Basse-Bretagne I, 175-186.

= Les

littdr. popul. de

les nations 2), 161-174.

27. Volksk. Archiv zu 23. Jos Rink, Tattedi (Danzig 1924 = Koschneider-Biicher 2), 8-10. Elsbing, MS (Ostpr). 29. Volksk. Archiv zu Elsbing, MS (Ostpr). [34. Kuhnau Oschl 449454 No. 441. 35. Wossidlo Mecklbg I 191-192 No. 556.] [Ukrainian] 32. V. Hnatjuk, Etnograficni materyjaly z Uhorsjkoji Rusy III (Ljviv 1900 Etnogr. Zbirn. 9), 31-35 No. 16.

occurs in the first episode of the tale: A boy has been sold to the devil birth; the devil makes known that the child's soul has been sold to him before by appearing as a black dog and following the boy to school (the boy hits the dog, and after that it is lame in one leg).1' A closely related tale, Mt. 810, "The Snares of the Evil One," tells how a boy promised to the devil is saved when the priest instructs him to spend a night in church within a magic circle that the priest draws around him. The devil (who transforms himself into the shape of a large black dog among others: Wessman Finl sv fdk 109) cannot induce the

The motif

boy to leave the circle. The motif of the devil in dog form also occurs in tales of magic ("die eigent-

" "

Folklore Fellows Communications, No. 69 (Helsinki, 1927). For Andrejev's comments on the devil-as-a-dog motif in this tale, see pp. 67-68.

The Devil

as a

Dog in Other Folktales

lichen Marchen") but in "The Youth Who Wanted

a

143

rather dubious context. Variants of the fairy tale,

To Learn What Fear Is" (Mt.

326), includes two devilmotifs the various tasks the undertakes to learn fear. Either as-a-dog among boy he vanquishes a spook dog which haunts a deserted castle (Lemke Ostpreussen 94-98 No. 14; Bolte-Polfvka I 28-29, Paderborn; Bolte-Polivka I 25-28, Zwehren;

I

Grimm Marchen No.

4; Bechstein Marchen 126), or he obtains a treasure which guarded by a spook dog (Jegerlehner Wallis 91-93, Rochholz Aargau I 167 No. 133). I have called the fear experience in the fairy tale a "dubious" context for the devil-as-a-dog motif, for in this tale any semblance of actual belief is is

entirely inappropriate. Some tasks the youth assumes are so fantastic that they were probably never taken as real, such as playing ninepins with a reassembled corpse or cutting the devil's fingernails. Other tasks, like confronting the spook dogs, represent frightening experiences that might really occur, such as staying a night under a gallows or in a cemetery. In the fairy tale, however, where it is known from the beginning that the hero is in no real danger and will triumph no matter what he undertakes, the fear experiences, whether basically fantastic or plausible, all become fantastic. The motif of the devil in dog form, though ostensibly identical with its counterparts in legends has an effect in the narrative environment of the fairy tale quite different from its effect in the legend. Whereas in the legend the motif is believed and reflects actual fear, it is not believed in the fairy tale and reflects only "let's-pretend" fear. The content of the motif remains the same, to be sure; but its modality is changed. The change of modality of a motif seems to me rather important in accounting for what happens to the motif of the devil in dog form in "The Spirit in the Blue Light" = Andersen's "Fire-Steel" or "Tinder-Box" (Mt. 562). The following is a summary of the variants of the fairy tale which contains the motif of the devil as a dog; it is based on the summary in Aarne-Thompson: [On his way home from the wars, a soldier meets a witch who gives him her apron and instructs him to go down into a hollow tree and bring her the tinder-box. In the first room he finds a large black dog with eyes as big as saucers sitting on a chest; he puts the dog on the apron and takes the copper coins from the chest. In the next room is plates; the soldier empties out the copper coins, and same manner as before. In the third room, he finds wheels; the soldier obtains from this dog gold coins before. Then the witch with his sword and goes spirit [the dogs] brings

a large black dog with eyes as big as dinner takes

the silver coins from the chest in the

eyes as big as mill and the tinder-box in the same manner as pulls him out of the tree and demands the tinder-box, but he kills her off with the treasure and the tinder-box.] Three nights in succession the the princess to the hero. In his flight the hero leaves the blue light A comrade brings it to him in prison and it saves him from punishment a large black dog with

[the tinder-box] behind. [he lights the tinder and the dogs appear; they kill the king and the judges. The soldier marries the princess.] GS

GD GG SW

Svensk

Andersen Skrift

Kiihn

XII

1-8

143 (helpful

= Andersen

Spree 87-90.

The motif of a

II

No. 121. dogs only). 2-5. Hackman Sagor 331-335 Marchen 120-128. (See also Bolte-Polfvka II 535 ff.) 1. Schambach Ndsachs No. 15. 2. Bolte-Polivka II 535-537. 3. ZA 161 021 Bayr (first episode only). 4. ZA 185 745 Steierm (first episode only). 1. Liungman

the dog as a guardian of treasure in this fairy tale is very likely Danish redaction influenced by the legend of the dog and the copper kettle

The Devil in Dog Form

144

1175), and popularized by Hans Christian Andersen.15 As guardians of treas ure the dogs retain something of their original threatening aspect, for it is only with the aid of the witch's knowledge of magic that the soldier is able to subdue the dogs easily. As helpful spirits, however, the dogs lose completely their frighten ing, and hence demonic, character; they are no longer devils in dog form.

(Lt.

The devil also appears in dog form in a French variant of "The Devil in the Knapsack" (Mt. 330 B) recorded by J. B. Andrews on the Riviera.1" Furthermore, 6 Suilleabhafn (Bdaloideas XXI 320-321 No. 54) gives a variant of the allegorical tale "The Bridge to the Other World" (Mt. 471), in which a black dog represents the devil. But in neither case can the motif be said to reflect the same interpre tation of the devil as shown in legends. It has been established in the present study of legends which contain the motif of the devil as a dog that the supernatural dog is a fear-inspiring figure. No doubt the dog is taken to be the devil because it is feared. And the fear involved is numinous anxiety: a fear of evil spirits, induced usually by weird or "spooky" circumstances or a guilty conscience. A supernatural creature may not necessarily be evil, and does not necessarily arouse fear; in that case, however, it is not the devil. A supernatural dog that is not evil and threatening is not the devil, and should not be classified under the motif G 303.3.3.1. Devil in form of dog. Similarly, persons transformed into dog form are not necessarily the devil's into allies. The princes and princesses of the fairy tales," who are metamorphized witches and with dogs, even when by witches or magicians, cannot be compared werewolves whose shape-shifting is a mark of evil. Even those who are compelled to assume animal form are considered to be beyond the pale of the Christian community. But there is no taint of evil upon the enchanted persons in the fairy tales; thus they cannot be identified with the devil's allies. The motif D 141. Transformation: man to dog, does not show the distinction between the specific cases in folk tradition: on the one hand, there is the prince or princess whose enchantment is a matter of ill-fortune, sooner or later to be rectified; on the other hand, there is the evil person whose supernatural metamorphosis, voluntarily or under compulsion, stems from the devil himself, and brings misfortune upon the innocent of the community. Even though both cases may be ultimately based on the same primitive concept of transformation in the remote past, oral tradition, now knowable, makes a distinction between the two motifs. For this reason I consider the motif of transformation as it occurs in the fairy tales beyond the scope of this study of the devil as a dog.

as

it

is

"See Waldemar Liungman, p. 445.

"

Sveriges

samtliga folksagor i ord och bild, Vol.

II

(Djursholrn,

1949),

James Bruyn Andrews, Contes ligures: Traditions de la Riviere recueillis entre Menton et Gines, Collection de contes et de chansons populaires, XVII (Paris, 1892), pp. 226-229, No. 48. "For example: Mt. 401. "The Princess Transformed into Deer," Madsen Flensborg 36-41, Hackman Sagor 170-172 No. 75; Mt. 425. "The Search for the Lost Husband," Wigstrom Skane I 253261 No. 2, Addy York 1-4 No. 1, John Francis Campbell, Popular Tales of the West Highlands, Vol. I (2d cd.; London, 1890), pp. 208-213. No. 12; Sinninghe Mt. 443*. "The Prince as a Dos;." Huizenga Groningen 59-64; Mt. 449*. "Sidu Numan plus The Tsar's Dog," Jahn Pommern 381382 No. 487, Wolfl Mitt. Schonhengst II 17-19, Finamore Archivio III 222-223 No. 5; Hackman Mt. 540". "The Prince Transformed into a Dog (and the Twelve Princesses)," Sagor 79-80 No. 54.

The Devil

as a

Dog in Other Folktales The Helpful Dog in

145 Legends

Although the evidence is still fragmentary, indications are that legends which are no longer believed become jokes and/or vanish. Such is true at the present time with legends of the devil in dog form when they are no longer taken seriously. However, rationalization seems to be an alternative development. Rationalization is shown most clearly in Ethel H. Rudkin's article, "The Black Dog."1" She cites many excellent texts collected from folk informants, most of which are clearly associated with the spook and devil traditions (N. B. Rudkin's texts classified throughout legend-types 1-99). However, Rudkin denies that the

black dog has any diabolical characteristics: "In other counties, the Black Dog is looked on as a bad omen, ill luck, disaster or death attending his appearance, but the most striking fact about the Dog in Lincolnshire is that he is never feared. The spectator may be startled or annoyed, at first, by finding the huge creature trotting alongside, but fear of the Dog never enters into it, once he is recognized for what he is" (p. 130). I question Rudkin's statement that her informants did not fear the black dog. One man "caame 'oame white as a sheatl" (p. 114); the verse treatment of the legend reports that the black dog "gev 'm sich a freet . . ." (p. 120). On the other hand, some of Rudkin's informants were indeed not at all frightened of the dog; on the contrary, they regarded it as a helpful spirit, as in the case of one woman who was returning from a shopping trip ". . . and noticed that a very large dog was walking behind her; this was a strange dog to her, one she had never seen before. Presently she passed some Irish labourers, and she heard them say what they would do to the lone woman if 'that (some thing) dog hadn't been with her.' She arrived home safely and called to her hus band to come and see this fine animal, but they couldn't find it anywhere — it had completely vanished" (p. 117). This text shows clearly in the dog's sudden disappearance (motif "v") that it is regarded as supernatural; but the absence of any fear of the dog is definite evidence that it is no longer associated with the devil." A positive interpretation of phantom dogs which formerly have been con sidered to be of the devil is by no means peculiar to the Lincolnshire tradition. Precisely the same kind of rationalization has been applied to the "Glasscheibenhund" in Uri. Muller (Uri II 36 No. 492g; III 26 No. 1037) reports that instead of the usual malevolent or threatening behavior, the phantom dog has sometimes helped a midwife or priest on a nocturnal errand of mercy by lighting the way with its single fiery eyel The black dog in Westphalia which Bringemeier ascer tained to be the devil in disguise, also has seemed to "reform" in recent years: When the two Schwermann girls in Velpe were going to emigrate to America, the dog came to their room at night and licked their hands to bid them good-by (Ndt Zs XX 87-88). On other occasions the dog appeared to help keep awake boys who were guarding the bleaching flax (Ndt Zs XX 87). Older sources also report on supernatural dog helpers: a little black dog "Folk-Lore,

XLIX

(1938), 111-131. gives an additional example of the black dog as a helpful (1955), 390-391.

"Rudkin

spirit in Folk-I.ore,

LXVI

146

The Devil in Dog Form

brought people money for building a church (Panzer Bayern I 104 No. 125) . The Virgin Mary sent a little white dog to guide a man on a mission for her (Grasse Preussen I 723-724 No. 770). The "Klabatersmann" is a helpful spirit that usually takes the form of a little dog; it is considered very good luck to have such a spirit on board, according to sailors from the Baltic islands of Usedom and Wollin (Haas Usedom 43^14 No. 49"). Furthermore, helpful phantom dogs are also known in France. In the parish of Theil in Normandy a man once lost his way home at night; suddenly in a corner of a field he saw some enormous dogs near a fire, and going closer, he heard a voice instructing him to follow one of the dogs. The man did this, and it guided him safely to his house (Madelaine Normandie 260-262). Probably some of these supernatural dog helpers never have been associated with the devil; but for others there is ample documentation of their original devilish nature. The chief difference between the dog as a devil and the dog as a helpful spirit seems to lie more in the interpretation of its behavior than in the behavior itself. In neither case does the supernatural dog act in a manner greatly at variance with that of natural dogs. This applies even to the most seriously re garded legends, such as those of phantom dogs that haunt roads or of phantom dogs that are omens of death. When one overlooks (or fails to imagine) one or two supernatural characteristics, one is left with only an ordinary dog such as one sees almost every day even in the city: an ordinary dog that accompanies a person a certain distance, or that comes to a person's attention on a day when misfortune happens to strike in the family. Even when a dog, which is probably an ordinary one, is apperceived as supernatural, many folk informants today take it to be a helpful spirit very likely because they fear the devil less than formerly, and therefore are less inclined to see the devil in everyday life. The folk belief of the devil in dog form depends upon fear for its existence. As long as some people fear the devil and the dog, the motif of the devil as a dog can per sist as a vital folk belief.

BIBLIOGRAPHY Note: To facilitate the

use of this bibliography as a finding list for the abbreviations used in the it is arranged according to the same national-linguistic divisions.

type-index,

PRINTED LEGEND COLLECTIONS The British Isles England (GE)

Addy York

Addy, Sidney Oldall. Household Tales with other Traditional Remains collected in the Counties of York, Lincoln, Derby, and Nottingham. London, 1895. Anderson F-L Anderson, Ruth. "Scraps of English Folklore, IX. Suffolk (Westleton)," Folk-Lore,

XXXV

(1924), 346-360.

Atkinson Danby

Atkinson, J. C. Forty Years in a Moorland Parish: Reminiscences and Researches in Danby in Cleveland. London, 1891. Bowker Lane Bowker, James. Goblin Tales of Lancashire. London, 1882-1883. Brockie, William. Legends and Superstitions of the County of Durham. Sunder Brockie Durham land, 1886. Burne, Charlotte Sophia, and Georgina F. Jackson. Shropshire Folk-Lore: A Sheaf of Gleanings. London, 1883. Choice Notes Choice Notes from "Notes and Queries." Folk Lore. London, 1859. Courtney Cornw Courtney, M.A. Cornish Feasts and Folk-Lore. Penzance, 1890. Dyer Ghost Dyer, T. F. Thiselton. The Ghost World. London, 1893. Foster, Jeanne Cooper. Ulster Folklore. Belfast, 1951. Foster Ulster Glyde Norfolk Glyde, John. The Norfolk Garland: A Collection of the Superstitious Beliefs and Practices, Proverbs, Curious Customs, Ballads and Songs, of the People of Norfolk. London,

Burne Shrop

n.d. [ca. 1872]. Gurdon, Lady Eveline Camilla. County Folklore. Printed Extracts No. 2. Suffolk. London, 1893. (= County Folklore, I.)

Gurdon Suffolk Gutch Line

Gutch, Mrs., and Mabel Peacock. County Folk-Lore, V: Lincolnshire. Society, LXIII.) London, 1908.

of the Folk-Lore Hardwick

Lane

Hardwick,

(= Publications

Charles. Traditions,

of

Superstitions, and Folklore, (Chiefly Lancashire to others in widely-distributed localities; their Eastern Origin and Mythical Significance. London, 1872. Harland Lane Harland, John, and T. T. Wilkinson. Lancashire Folk-Lore: Illustrative of the Superstitious Beliefs and Practices, Local Customs and Usages of the People of the County Palatine. London, 1867. and the North

England:)

Their affinity

S.

Hartland Engl Hartland, E. English Fairy and Other Folk Tales. London, 1890. F-L Hayward, L. H. "Shropshire Folklore of Yesterday and To-day," Folk-Lore,

Hayward

XLIX

(1938), 223-243.

of

A

Henderson, William. Notes on the Folk Lore of the Northern Counties of Eng Henderson Engl land and the Borders. London, 1866. Hole Engl Hole, Christina. English Folklore. London, 1940. Hole Haunt Hole, Christina. Haunted England: Survey of English Ghost-Lore. London, 1941. Hunt Cornw Hunt, Robert. Popular Romances of the West of England or The Drolls, Tradi tions, and Superstitions Old Cornwall. 3d ed. London, 1896. James F-L

James, Annie. Letter to the Editor, Folk-Lore, 147

LVI

(1945), 228.

Bibliography

148

Leather, Ella Mary. The Folk-Lore of Herefordshire Collected from Oral and Leather Hereford Printed Sources. London, 1912. Mathews, F. W. Tales of the Blackdown Borderland. (=The Somerset Folk Mathews Somerset

Series, No. 13.) London, 1923. Newman F-L Newman, L. F., and E. M. Wilson. "Folklore Survivals in the Southern 'Lake Coun ties' and in Essex: A Comparison and Contrast, Part IV," Folk-Lore, LXIII (1952), 91-104. Nicholson York Nicholson, John. Folk Lore of East Yorkshire. London, 1890.

O'Donnell Ghost O'Donnell, London, 1913. Parkinson York Partridge F-L

Elliot. Animal Ghosts or, Animal Hauntings

and the Hereafter.

Parkinson, Thomas. Yorkshire Legends and Traditions. London, 1888. J. B. "Cotswold Place-Lore and Customs," Folk-Lore, XXIII (1912), 332-

Partridge,

342.

Peacock F-L Journal

Peacock, Edward.

"Ghostly

Hounds

at Horton," Folk-Lore Journal, IV

(1886), 266-267.

Powell F-L Powell, John U. "Folklore Notes from South- West Wilts," Folk-Lore, XII (1901), 71-83. Rudkin F-L Rudkin, Ethel H. "The Black Dog," Folk-Lore, XLIX (1938), 111-131; "Folklore of Lincolnshire, Especially the Low-Lying Areas of Lindsey," ibid., LXVI (1955), 385-400. Rudkin Line Rudkin, Ethel H. Lincolnshire Folklore. Gainsborough, 1936. Seabrooke F-L Seabrooke, H. B. "North Norfolk." Folk-Lore, XXXVII (1926), 369-371. Smith F-L Smith, Grace Partridge. "An Anecdote from Hampshire," Folk-Lore, XLIX (1938), 161-165.

Sullivan, J. Cumberland and Westmoreland, Ancient and Modern: The People, Sullivan Cumb Dialect, Superstitions and Customs. London, 1857. Tebbult F-L Tebbult, L. F. "A Buckinghamshire Black Dog," Folk-Lore, LVI (1945), 222. Udal Dorset TJdal, John Symonds, Dorsetshire Folk-Lore. Hertford, 1922.

Whistler, C. W. "Local Traditions of the Quantocks," Folk-Lore, XIX (1908), 31-51. Whitcombe, Mrs. Henry Pennell. Bygone Days in Devonshire and Cornwall with Notes of Existing Superstitions and Customs. London, 1874 Williams, Alfred Rowberry. Legends of the Severn Valley. London, n.d. [ca. 1928]. Williams Severn Witcutt F-L Witcutt, W. P. "Notes on Staffordshire Folklore," Folk-Lore, LIII (1942), 126-127.

Whistler

F-L

Whitcombe

Devon

Wales (CW) Croker Wales T. Crofton. Fairy Legends and Traditions of the South of Ireland, III London, 1828. [Wales]. Davies Wales Davies, Jonathan Ceredig. Folk-Lore of West and Mid-Wales. Aberystwyth, 1911. Davies F-L Davies, T. A. "Folklore of Gwent," Folk-Lore, XLVIII (1937), 41-59. Gill Man Gill, W. Walter. A Second Manx Scrapbook. London, 1932. Croker,

Wales Howells, William. Cambrian Superstitions, Comprising Ghosts, Omens, Witch craft, Traditions &c. London, 1831. Jones Wales Jones, T. Gwynn. Welsh Folklore and Folk-Custom. London, 1930. Moore, A. W. The Folk-Lore of the Isle of Man. London, 1891. Moore Man Owen Wales Owen, Elias. Welsh Folk-Lore: A Collection of the Folk-Tales and Legends of North Wales. Oswestry, n.d. [ca. 1896]. Parry- Jones Wales Parry-Jones, D. Welsh Legends and Fairy Lore. London, 1953. Howells

Rhys Wales Rhys, John. Celtic Folklore: Welsh and Manx. 2 vols. Oxford, 1901. Sikes, Wirt. British Goblins: Welsh Folk-Lore, Fairy Mythology, Legends and Tradi Sikes Wales tions. London, 1880. Trevelyan Wales Trevelyan, Marie. Folk-Lore and Folk-Stories of Wales. London, 1909.

Wentz, W. Y. Evans. The Fairy-Faith in Celtic Countries: Its Psychical Origin and Wentz Fairy Nature. Rennes diss., 1909. Wherry F-L Wherry, Beatrix Albinia. "Wizardry on the Welsh Border," Folk-Lore, XV (1904), 75-86.

Winstanley F-L (1926),

Winstanley, L„ and H. J. Rose, "Scraps of Welsh Folklore, I," Folk-Lore, "Welsh Folklore Items, III," ibid., XXXIX (1928;, 171-178.

154-174;

XXXVII

Bibliography

149 Scotland (CS)

Campbell Scot Campbell, John Gregorson. Superstitions of the Highlands Collected entirely from Oral Sources. Glasgow, 1900. Gregor F-L Journal Gregor, Walter. "Devil Stories," Folk-Lore Journal,

and Islands of Scotland

VII

(1889), 287-290.

MacGregor Scot MacGregor, Alasdair Alpin. The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands and Islands. Edinburgh, 1937. Mackenzie Scot Mackenzie, Donald A. Scottish Folk-Lore and Folk Life: Studies in Race, Culture and Tradition. Glasgow, 1935. Mackinlay Scot Mackinlay, James M. Folklore of Scottish Lochs and Springs. Glasgow, 1893. Miller Scot Miller, Hugh. Scenes and Legends of the North of Scotland; or, The Traditional His tory of Cromarty. 10th ed. Edinburgh, 1872. Saxby Shetl Saxby, Jessie M. E. Shetland Traditional Lore. Edinburgh, 1932. Wilson Nithsdale Wilson, William. Folk-Lore and Genealogies of Uppermost fries, 1904.

Nithsdale.

Dum

Ireland (CI) Abercromby

F-L Journal

Abercromby, John. "Legends from Co. Meath," Folk-Lore Journal,

VII

(1889), 313-314.

Deeney Ireland Gregory Ireland Hyde Ireland

Deeney, Daniel. Peasant Lore from Gaelic Ireland. 2d ed. London, 1901. Gregory, Lady A. Visions and Beliefs in the West of Ireland, II. London, 1920. Hyde, Douglas. Beside the Fire: A Collection of Irish Gaelic Folk Stories. London,

1910.

Jones F-L Jones, Bryan J. "Stories from Leitrim and Cavan," Folk-Lore, XV (1904), 336-341. Kennedy, Patrick. Legendary Fictions of the Irish Celts. London, 1866. Kennedy Ireland Morris Bealoideas Morris, Henry. "Features Common to Irish, Welsh, and Manx Folklore,"

Bialoideas.MU

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Paterson, Paterson Armagh Dundalk, 1939.