The Science of Fairy Tales / An Inquiry into Fairy Mythology

Again, in the nursery tales of the higher races, the dress when cast seems simply an article of human clothing, often nothing but a girdle, veil, or apron; and it is only when donned by the enchanted lady, or elf, that it is found to be neither more nor less than a complete plumage. Thence it easily passes into a mere instrument of power, like the mermaid's belt and pouch in the Scottish story, or the book of command in the märchen of the Island of Happiness, and is on its way to final disappearance.

The maiden's capture is effected in those types of the tale where the enchanted garment is worn, by the theft of the garment. These cases will not detain our attention: we will pass at once to the discussion of those where there is no transformation to be effected or dreaded. Perhaps the most interesting of all are the Welsh sagas; and of these not the least remarkable is the suit by offerings of food. Andrianòro tried this device in the Malagasy story; but it was unsuccessful. In a Carnarvonshire analogue from Llanberis, the youth entices his beloved into his grasp by means of an apple:[214] in the Van Pool variants the offering assumes almost a sacramental character. Until the fairy maiden has tasted earthly bread, or until her suitor has eaten of the food which sustains her, he cannot be united to her. Here we are reminded on the one hand of the elfin food considered in a former chapter, to partake of which sealed the adventurer's fate and prevented him for ever from returning to his human home; and on the other hand of the ceremony of eating together which among so many nations has been part of the marriage rites.

Walter Map relates a curious story of Llangorse Lake having affinities for the Land East of the Sun, and still more with one of the Maori sagas. Wastin of Wastiniog watched, the writer tells us, three clear moonlit nights and saw bands of women in his oat-fields, and followed them until they plunged into the pool, where he overheard them conversing, and saying to one another: ?If he did so and so, he would catch one of us.? Thus instructed, he of course succeeded in capturing one. Here, as in many of the stories, the lady has obviously designs upon the mortal of opposite sex, and deliberately throws herself in his way. But she lays a taboo upon him, promising to serve him willingly and with all obedient devotion, until that day he should strike her in anger with his bridle. After the birth of several children he was unfortunate enough on some occasion, the details of which Walter Map has forgotten, to break the condition; whereupon she fled with all her offspring, of whom her husband was barely able to save one before she plunged with the rest into the lake. This one, whom he called Triunnis Nagelwch, grew up, and entered the service of the King of North Wales. At his royal master's command, Triunnis once led a marauding expedition into the territory of the King of Brecknock. A battle ensued, when he was defeated and his band cut to pieces. It is said that Triunnis himself was saved by his mother, and thenceforth dwelt with her in the lake. ?But, indeed,? adds the truth-loving Walter, ?I think it is a lie, because a delusion of this kind is so likely to account for his body not having been found.?[215]