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Porquol faut-il s'dmerveiller
Que la raison la mteux sensée,
Lasse souvent do veiller,
Par des contes d'ogre et de fée
Ingenieusement bercée,
Prenne plaisir à sommelier?
THE Fairy mythology of France may be divided, as respects its locality, into two parts, that of Northern and that of Southern France, the Langue d'Oil and the Langue d'Oc. We will commence with the latter, as adjacent to Spain. Of its mythology, Gervase of Tilbury, who resided in the kingdom of Arles, has left us some interesting particulars, and other authorities enable us to trace it down to the present day. Speaking of the inhabitants of Arles, Gervase thus expresses himself:
"They also commonly assert, that the Dracs assume the human form, and come early into the public market-place without any one being thereby disturbed. These, they say, have their abode in the caverns of rivers, and occasionally, floating along the stream in the form of gold rings or cups, entice women or boys who are bathing on the banks of the river; for, while they endeavour to grasp what they see, they are suddenly seized and dragged down to the bottom: and this, they say, happens to none more than to suckling women, who are taken by the Dracs to rear their unlucky offspring; and sometimes, after they have spent seven years there, they return to our hemisphere. These women say that they lived with the Dracs and their wives in ample palaces, in the caverns and banks of riven. We have ourselves seen one of these women, who was taken away while washing clothes on the banks of the Rhone. A wooden bowl floated along by her, and, in endeavouring to catch it, having got out into the deep water, she was carried down by a Drac, and made nurse to his son below the water She returned uninjured, and wäs hardly recognised by her husband and friends after seven years' absence.
"After her return she related very wonderful things, such as that the Dracs lived on people they had carried off, and turned themselves into human forms; and she said that one day, when the Drac gave her an eel-pasty to eat, she happened to put her fingers, that were greasy with the fat, to one of her eyes and one side of her face, and she immediately I became endowed with most clear and distinct vision under the water. When the third year of her time was expired, and she had returned to her family, she very early one morning met the Drac in the market-place of Beaucaire. She knew him at once, and saluting him, inquired about the health of her mistress and the child. To this the Drac replied: 'Harkye,' said he, 'with which eye do you see me?' She, pointed to the eye she had touched with the fat: the Drac, immediately thrust his finger into it, and he was no longer visible to any one." [a]
Respecting the Dracs, Gervase farther adds:
"There is also on the banks of the Rhone, under a house, at the North-gate of the city of Arles, a great pool of the river . . . . In these deep places, they say that the Dracs are often seen of bright nights, in the shape of men. A few years ago there was, for three successive days, openly heard the following words in the place outside the gate of the city, which I have mentioned, while the figure as it were of a man ran along the bank: 'The hour is passed, and the man does not come.' On the third day, about the ninth hour, while that figure of a man raised his voice higher than usual, a young man ran simply to the bank, plunged in, and was swallowed up; and the voice was heard no more."
The word Drac is apparently derived from Draco; but we are inclined to see its origin in the Northern Duerg. We must recollect that the Visigoths long occupied Provence and Languedoc. It is, we apprehend, still in use. Fa le.Drac, in Provençal, signifies Fairre le diable.[b] Goudelin, a provençal poet of the seventeenth century, begins his Castel en l'Ayre with these lines:
Belomen qu' yeu faré le Drac
Se jamay trobi dins un sac
Cinc o siés milante pistolos
Espessos como de redolos.
The following curious narrative also occurs in Gervase's work, and might seem to belong to Provence:
"Seamen tell that one time as a ship was sailing in the Mediterranean sea, which sea we call ours, she was surrounded by an immense number of porpoises (delphinos), and that when an active young man, one of the crew, had wounded one of them with a weapon, and all the rest of them had rapidly sought the bottom, a sudden and awful tempest enveloped the ship. While the sailors were in doubt of their lives, lo! one in the form of a knight came borne on a steed on the sea, and demanded that, for the salvation ef all the rest, the person who had wounded the porpoise should be delivered up to him. The sailors were in an agony between their own danger and their aversion to expose their comrade to death, which seemed to them to be most cruel, and they thought it infamous to consult their own safety at the expense of the life of another. At last the man himself, deeming it better that all should be saved at the cost of one, as they were guiltless, than that such a number of people should run the risk of destruction on account of his folly, and lest by defending him they should become guilty, devoted himself to the death he merited, and voluntarily mounted the horse behind the rider, who went over the firm water, taking his road along it as if it had been the solid land. In a short time he reached a distant region, where he found lying in a magnificent bed the knight whom he had wounded the day before as a porpoise. He was directed by his guide to pull out the weapon which was sticking in the wound, and when he had done so, the,guilty right hand gave aid to the wound. This being done, the sailor was speedily brought back to the ship, and restored to his companions. Hence it is, that from that tune forth sailors have ceased to hunt the porpoises." [c]
Gervase also describes the Kobold, or House-spirit, the Esprit Follet, or Goblin of the North of France.
"There are," says he, "other demons, commonly called Follets, who inhabit the houses of simple country people, and can be kept away neither by water nor exorcisms; and as they are not seen, they pelt people as they are going in at the door with stones, sticks, and domestic utensils. Their words are heard like those of men, but their form does not appear. I remember to have met several wonderful stories of them in the Vita Abbreviata, et Miraculis beatissimi Antonii." [d]
Elsewhere [e] he speaks of the beings which he says are called Lamiae, who, he relates, are used to enter houses suddenly, ransack the jars and tubs, pots and pitchers, take the children out of the cradles, light lamps or candles, and sometimes oppress those who are sleeping.
Either Gervase mistook, or the Fadas of the south of France were regarded as beings different from mankind. The former is, perhaps, the more likely supposition. He thus speaks of them: "This, indeed, we know to be proved every day by men who are beyond all exception; that we have heard of some who were lovers of phantoms of this kind which they call Fadas; [f] and when they married other women, they died before consummating the marriage. We have seen most of them live in great temporal felicity, who when they with-drew themselves from the embraces of these Fadas, or discovered the secret, lost not only their temporal prosperity, but even the comfort of wretched lifé." [g]
"In the legend of St. Armentaire, composed about 1800, by Raymond, a gentleman of Provence, we read of the Fée Esterelle, and of the sacrifices to her, who used to give barren women beverages to drink, to make them fruitful; and of a stone called La Lauza de la Fuda; that is the Fairy-stone on which they used to sacrifice to her." [h]
Even at the present day the belief in the Fadas seems to linger in Provence and the adjoining districts.
"On the night of the 31st of December," says Du Mege, [i] the "Fees (Hadas) enter the dwellings of their worshipers. They bear good-luck in their right, ill-luck in their left-hand. Care has been taken to prepare for them in a clean retired. room, such a repast as is suited to them. The doors and windows are left open; a white cloth is laid on a table with a loaf, a knife, a vessel full of water or wine, and a cup. A lighted candle or wax taper is set in the centre of the table. It is the general belief that those who present them with the best food may expect all kinds of prosperity for their property and their family; while those who acquit themselves grudgingly of their duty toward the Fées, or who neglect to make preparations worthy of these divinities, may expect the greatest misfortunes."
From the following passage of the Roman de Guillaume au Court-Nez it would appear that three was the number of the Hadas.
Coustume avoient lee gens, par véritez,
Et en Provence et en autres regnez.
Tables métoient et siéges ordenez,
Et sur la table iij blans pains bulétez,
Iij poz do vine et iij hénez de lès
Et par encoste iert li enfès posez. [j]
Some years ago a lady, named Marie Aycard, published a volume named "Ballades et Chants populaires de la Provence," two of which seem to be founded on popular legends. She names the one La Fée aux Cheveux Verts, and in it relates the story of a young mariner of Marseilles who was in the habit of rowing out to sea by himself in the evening. On one of these occasions he felt himself drawn down by an invisible power, and on reaching the bottom found himself at the gate of a splendid palace, where he was received by a most beautiful fairy, only her hair was green. She at once told him her love, to which he responded as she wished, and after detaining him some time she dismissed him, giving him two fishes, that he might account for his absence by saying that he had been fishing The same invisible power brought him back to his boat, and he reached home at sunrise. The size and form of his fishes, such as had never been seen, excited general wonder; but he feared the fairy too much to reveal his secret. An invincible attraction still drew him to the submarine palace, but at last he saw a maiden whose charms, in his eyes, eclipsed those of the fairy. He now fled the sea shore, but every time he approached his mistress he received an invisible blow, and he continually was haunted by threatening voices. At length he felt an irresistible desire to go out again to sea. When there he was drawn down as before to the palace, but the fairy now was changed, and saying, "You have betrayed me--you shall die," she caused him to be devoured by the sea-monsters. But other accounts say that she kept him with her till age had furrowed his brow with wrinkles, and then sent him back to poverty on earth.
The other legend named Le Lutin tells how seven little boys, regardless of the warnings of their old grandmother, would go out at night on various affairs. As they went along a pretty little black horse came up to them, and they all were induced to mount on his back. When they met any of their playmates they invited them also to mount, and the back of the little horse, stretched so that at last he had on him not less than thirty little boys. He then made with all speed for the sea, and plunging into it with them they were all drowned. [k]
Passing to Auvergne we find Gregory of Tours in the sixth century thus relating an event which happened in his youth. A man was going one morning to the forest, and he took the precaution to have his breakfast, which he was taking with him, blessed before he set out. Coming to the river, before it was yet day, he drove his bullock-cart into the ferry-boat (in ponte qui super navem est), and when he was about half-way over he heard a voice saying, "Down with him! down with him! be quick!" (Merge, merge, ne moreris!) to which another replied, "I should have done it without your telling me if something holy did not prevent me; for I would have you to know that he is fortified with the priest's blessing, so that I cannot hurt him." [l]
Miss Costello [m] heard in Auvergne a story of a changeling, which the mother, by the direction of the Curé, took to the market-place, where she whipped it well, till its mother, La Fée du Grand Cascade, brought her back her own child. She also relates at great length a legend which she styles La Blonde de in Roche, in which a young lady, instructed by her nurse, learns to change her form, and thus become a companion of the Fées, who are beings of tiny dimensions. Afterwards, when she is married, they take away her children, but she manages to recover them.
"La Tioul de las Fadas is within five and a half leagues of St. Flour, at Pirols, a village of Haute Auvergne. It is composed of six large rude stones, covered by a seventh, larger and more massive than the rest; it is twelve feet long, and eight and a half wide. The tradition relates that a Fée who was fond of keeping her sheep on the spot occupied by this monument, resolved to shelter herself from the wind and ram. For this purpose she went far, very far, (bien loin, bien loin) in search of such masses of granite, as six yoke of oxen could not move, and she gave them the form of a little house. She carried, it is said, the largest and heaviest of them on the top of her spindle, and so little was she incommoded by the weight of it, that she continued to spin all the way." [n]
The following legend is traditional in Périgord:
Embosomed in the forest of the canton of La Double, near the road leading from Périgueux to Ribérac, is a monument named Roque Brun. It consists of four enormous rocks placed two and two, so as to form an alley ten feet long and six wide. A fifth rock, higher and thicker than the others, closes this space on the west. The whole is covered by a huge mass of rock, at least twelve feet by seven, and from three to four feet thick. There can be no doubt of its being the work of man, and it is remarkable that the stone composing it is different from that of the soil on which it stands. [o] The tradition of the canton, however, is, that many thousand years ago there was a Fée who was the sovereign of the whole country, and having lost her husband in a battle fought in this very place she resolved to bury him on the spot. She therefore called six of her pages, and ordered them to fetch, each one of these stones, and to place them in the order which they still maintain. They instantly obeyed, and they carried and arranged the huge masses as easily as if they had been only rose-leaves. When the tomb was completed, the Fairy ascended it, and turning to the east, she thrice cursed, in a voice of thunder, whoever, should henceforth dare even to touch this monument of her royal spouse. Many an instance is still recorded by the peasantry of those who dared and were puxiished. [p]
The Fairy-lore of the North of France, at least of Normandy, is, as was to be expected, similar to that of the other portions of the Gotho-G-erman race. We meet it in the fées or fairies, and the lutins or gobelins, which answer to the Kobolds, Nisses, and such like of those nations [q]
The Fees are small and handsome in person; they are fond of dancing in the night-time, and in their dances which are circular they form the Cercles des Fées, or fairy-rings. If any one approaches their dance, he is irresistibly impelled to take part in it. He is admitted with the greatest courtesy; but as the whirling movement increases, and goes faster and faster, his head becomes giddy, and he falls to the ground utterly exhausted. Sometimes the fées amuse themselves by flinging him up to a great height in the air, and, if not killed by the fall, he is found next morning full of bruises. These little beings, it is also said, haunt solitary springs, where they wash their linen, which they then dry by way of preference on the Druidic stones, if at hand, and lay up in the hollows of rocks or barrows, thence named Chambres or Grottes des.Fées. But, further, it is said of them, like the Lutins, they select particular farms to which they resort at night, and there making use of horses, harness and utensils of all kinds, they employ themselves at various kinds of work, of which, however, no traces remain in the morning. They are fond of mounting and galloping the horses; their seat is on the neck, and they tie together locks of the mane to form stirrups. Their presence, however, always brings luck, the cattle thrive where they are, the utensils of which they have made use, if broken are mended and made as good as new. They are altogether most kind and obliging, and have been known to give cakes to those to whom they have taken a fancy.
The Fées of Normandy are, like others, guilty of child-changing. A countrywoman as she was one day carrying her child on her arm met a Fée similarly engaged, who proposed an exchange. But she would not consent, even though, she said, the Fée's babe were nine times finer than her own. A few days after, having left her child in the house when she went to work in the fields, it appeared to her on her return that it had been changed. She immediately consulted a neighbour, who to put the matter to the proof, broke a dozen eggs and ranged the shells before the child, who instantly began to cry out, Oh! what a number of cream-pots! Oh! what a number of cream-pots! The matter was now beyond doubt, and the neighbour next advised to make it cry lustily in order to bring its real mother to it. This also succeeded; the Fee came imploring them to spare her child, and the real one should be restored.
There is another kind of Fées known in Normandy by the name of Dames Blanches, or White Ladies, who are of a less benevolent character. These lurk in narrow places, such as ravines, fords and bridges, where passengers cannot well avoid them, and there seek to attract their attention. The Dame Blanche sometimes requires him whom she thus meets to join her in a dance, or to hand her over a plank. If he does so she makes him many courtesies, and then vanishes. One of these ladies named La Dame d' Aprigny, used to appear in a winding narrow ravine which occupied the place of the present Rue Saint Quentin at Bayeux, where, by her involved dances, she prevented any one from passing. She meantime held out her hand, inviting him to join her, and if he did so she dismissed him after a round or two; but if he drew back, she seized him and flung him into one of the ditches which were full of briars and thorns. Another Dame Blanche took her station on a narrow wooden bridge over the Dive, in the district of Falaise, named the Pont d' Angot. She sat on it and would not allow any one to pass unless he went on his knees to her; if he refused, the Fee gave him over to the lutins, the cats, owls, and other beings which, under her sway, haunt the place, by whom he was cruelly tormented.
Near the village of Puys, half a league to the north-east of Dieppe, there is a high plateau, surrounded on all sides by large entrencbments, except that over the sea, where the cliffs render it inaccessible. It is named La Cité de Limes or La Camp de César or simply Le Catel or Castel. Tradition tells that the Fées used to hold a fair there, at which all sorts of magic articles from their secret stores were offered for sale, and the most courteous entreaties and blandishments were employed to induce those who frequented it to become purchasers. But the moment any one did so, and stretched forth his hand to take the article he had selected, the perfidious Fées seized him and hurled him down the cliffs.
Such are the accounts of the Fées stifi current in Normandy. To these we may add that of Dame Abonde or ITabonde, current in the middle ages. William of Auvergne, bishop of Paris, who died in the year 1248, thus writes:
"Sunt et aliae ludificationes malignorum spiritorum quas faciunt interdum in nemoribus et locis amoenis, et frondosis arboribus, ubi apparent in similtudine puellarum aut matronarum ornatu muliebri et candido; interdum etiam in stabulis, cum luminaribus cereis, ex quibus apparent distillationes in comis et collis equorum et comae ipsorum diligenter tricatae; et audies eos, qui talia se vidisse fatentur, dicentes veram ceram esse quae de luminaribus hujusmodi stillaverat. De illis vero substantiis quae apparent in domibus quas dominas nocturnas et principem earum vocant Dominam Abundiam pro eo quod domibus, quas frequentant, abundantiam bonorum temporalium praestare putantur non aliter tibi sentiendum est neque aliter quam quemadmodum de illis audivisti. Quapropter eo usque invaluit stultitia hominum et insania vetularum ut vasa vini et receptacula ciborum discooperta relinquant, et omnino nec obstruent neque claudant eis noctibus quibus ad domos suos eas credunt adventuras; ea de causa videlicet ut cibos et potus quasi paratos inveniant, et eos absque difilcultate apparitionis pro beneplacito sumant." [r]
Dame Abonde is also mentioned in the same century in the celebrated Roman de la Rose as follows:--
Qui les cinc sens ainsine decoit
Par les fantosmes qu'il recoit,
Dont maintes gens par br folie
Cuident estre par nuit estries (allés)
avecques Dame Habonde.
Et dient que par tout le monde
Si tiers enfant de nacion (naisaance)
Sunt de ceste condicion,
Qu'ils vont trois fois en la semaine,
Li cum destinée lea maine (mène),
Et par tous ces ostex (hotels) se boutent,
Ne cles ne barres ne redoutent.
Ains sen entrent par lea fendaces (fentes)
Par chatieres et par crevaces.
Et se partent des cors les ames
Et vont avec lea bonnes dames
Par leur forains et par maisons.
Et le prcuvent par tiex (ces) raisons:
Que les diversités veues
Ne sont pas en lor liz (lits) venues,
Ains (anzi It.) sunt lor ames que laborent
Et par le monde ainsinc sen corent. [s]
In these places we find that Abundia is a queen or ruler over a band of what we may call fairies, who enter houses at night, feast there, twist the horses' manes, etc. This may remind us at once of Shakespeare's Queen Mab, whom, though only acquainted with Habundia through a passage in Heywood, [t] we conjectured to have derived her name from that of this French dame. [u] Chaucer, by the way, always spells habundance with an h, which may have become m as it does n in Numps from Humphrey; so Edward makes Ned, Oliver Noll, etc.
The Lutin or Gobelin [v] of Normandy hardly differs in any respect from the domestic spirit of Scandinavia and Germany. He is fond of children and horses; and if the proverb
Ou il y a belle fille et bon yin
Là aussi hante le lutin
lie not, of young maidens also. He caresses the children, and gives them nice things to eat, but he also whips and. pinches them if naughty. [w] He takes great care of the horses, gallops them at times, and lutines their manes, i.e., elfs or plaits and twists them in an inexplicable manner. So fond, indeed, is he of this amusement, that it is related that when one time two young girls fell asleep in a stable, he lutined their hair in such a way that they had to cut it all off. Sometimes the Lutin takes the form of a young villager, and struts about with great complacency. On such occasions it is necessary to call him Bon Garçon, a thing the Norman peasant never neglects to do. At other times he appears under the form of a horse ready bridled and saddled. If any peasant, weary after his day's work, is induced to mount him in order to ride home, he begins to kick and fling and. rear and bound, and ends by jerking him into a marsh or a ditch full of water. When he takes this form he is called Le Cheval Bayard, probably after the famous steed of the Paladin Rinaldo.
The following tradition of "Le Lutin, ou le Fé amoureux," is related in the neighbourhood of Argentan:
A Fé was fond of a pretty young paysanne, and used to come every evening when she was spinning at her fireside, and take his seat on a stool opposite to her, and. keep gazing on her fair face. The ungrateful object of this respectful attention, however, told her husband the whole story, and in his jealous mood. he resolved to have his revenge of the amorous Lutin. Accordingly, he heated the girdel (galetiere) red-hot, and placed it on the seat which he used to occupy, and then dressing himself in his wife's clothes, he sat in her place, and began to spin as well as he could. The Fé came as usual, and instantly perceived the change. "Where," said he, "is La-belle belle of yesterday evening, who draws, draws, and keeps always twirling, while you, you turn, turn, and never twirl?" He, however, went and took his usual seat, but immediately jumped up, screaming with pain. His companions, who were at hand, inquired the cause. "I am burnt," cried he. "Who burned you?" cried they. "Myself," replied he; for this the woman had told him was her husband's name. At this they mocked at him and went away.[x]
The best way, it is said, to banish a Lutin who haunts a house, is to scatter flax-seed in the room that he most frequents. His love of neatness and regularity will not allow him to let it lie there, and he soon gets tired of picking it up, and so be goes away.
A Lutin, named the Nain Rouge, haunts the coast of Normandy. He is kind in his way to the fishermen, and often gives them valuable aid; but be punishes those who do not treat him with proper respect. Two fishermen who lived near Dieppe, were going one day to Pollet. On their way they found a little boy sitting on the road-side; they asked him what he was doing there. "I am resting myself" said he, "for I am going to Berneville" (a village within a league of Pollet.) They invited him to join company; he agreed, and amused them greatly with his tricks as they went alone. At last, when they came to a pond near Berneville, the malicious urchin caught up one of them, and flung him, like a shuttlecock, up into the air over it; but, to his great disappointment, he saw him land safe and sound at the other side. "Thank your patron-Saint," cried he, with his cracked voice, "for putting it into your mind to take some holy water when you were getting up this morning. But for that you 'd have got a nice dip."
A parcel of children were playing on the strand at Pollet, when Le Petit Homme Rouge came by. They began to make game of him, and he instantly commenced pelting them with stones at such a rate that they found it necessary to seek refuge in a fishing-boat, where, for the space of an hour, as they crouched under the hatches, they heard the shower of stones falling so that they were sure the boat must be buried under them. At length the noise ceased, and when they ventured to peep out, not a stone was to be seen.
There is also in Normandy a kind of spirits called Lubins, which take the form of wolves, and enter the churchyards under the guidance of a chief who is quite black. They are very timorous, and at the least noise they fly, crying ".Robert eat mort! .Robert est mort!" People say of a timorous man, "Il a peur de Lubin .!" [y]
A belief in Fées, similar to those which we nave denominated Fairies of Romance, seems to have prevailed all over France during the middle ages.
The great Bertrand Duguesclin married a lady named Tiphaine, "extraite do noble lignée," says his old biographer; "laqueile avoit environ vingt-quatre ans, ne onques n'avoit été mariée et éstoit bonne et sage, et moult experte aux arts d'astronomie; aucuns disoient qu'elle éstoit faée mais non éstoit, mais éstoit sinsi inspirée et de la Grace de Dieu."
One of the chief articles of accusation against the heroic and unfortunate Maid. of Orleans, was "Que souvent alloit à une belle fontaine au pais de Lorraine, laquelle elle nommoit bonne fontaine aux Fées nostre Seigneur, et en icelui lieu tous ceulx de pays quand ils avoient fiebvre ils alloient pour recouvrer garison, et Ia alloit souvent la dite Jehanne la Pucelle, sous un grand arbre qui la fontaine ombroit, et s'apparurent à elle St. Katerine et St. Marguerite." [z] She was also asked "Si elle sçait rien de ceux qui vont avecq les Fées?"
Of these Fées the most celebrated is Melusina, who was mazrried to the Count of Lusignan. Toward the end of the fourteenth century, Jean d'Arras collected the traditions relating to her, and composed what he called her "Chronicle." Stephen, a Dominican of the house of Lusignan, took up the history written by Jean D'Arras, gave it consistency, and cast such splendour about his heroine, that several noble houses were ambitious of showing a descent from her. Those of Luxembourg and Rohan even falsified their genealogies for that purpose; and the house of Sassenage, though it might claim its descent from a monarch, preferred Melusina, and to gratify them it was feigned that when she quitted Lusignan she retired to the grot of Sassenage, in Dauphiny.
The following is a slight sketch of the story of the fair Melusina. [aa]
Ange par Ia figure, et serpent par le reste.
De Lille

[a] Otia Imperialia, p. 987
[b] Like the Irish Play me Puck
[c] Otia limper. p 981: It does not appear that the abode ot these porpoise-knights was beneath the water.
[d] Otia Imper. p. 897. Orthone, the House-spirit, who, according to Froissart, attended the Lord of Corasse, in Gascony, resembled Hlnzelmann in many points.
[e] Ibid.
[f] Hujusmodi larvarum. He classes the Fadas 'with Sylvans and Pans.
[g] Page 989. Speaking of the wonderful horse of Giraldus de Cabreriis; Gervase says, Si Fadus e'rat, i. e. says Leibnitz, incantatus, ut Fadae, Fatae, Fées
[h] Cambry, Monumens Celtiques, p. 342. The author says, that Esterelle, as well as all the Fairies, was the moon. This we very much doubt. He derives her name from the Breton Escler, Brightness, Lauza, from Lac'h (Irish Clock), a flat stone.
[i] Monuments religieux des Voices Tectosages, ap. Mile. Bosquet, Normandie, etc., p. 92
[j] See Leroux de Lincy, ap. Mile. Bosquet, p. 93, who adds "In Lower Normandy, in the arrondissement of Bayeux, they never neglect laying a table for the protecting genius of the babe about to be born;" see our note on Virg. Buc. iv. 63. In a collection of decrees of Councils made by Burchard of Worms, who died in 1024, we read as follows: "Fecisti, ut quaedam mulieres in quibusdam temporibus anni facere solent, ut in domo tua rnensam praepares et tuos cibos et potum cum tribus cultelluis supra mensam poneres, ut si venissent tres illae sorores quas antiqua posteritas et antiqua stultitia. Parcas nominavit, ibi reficirentur ... ut credens illas quas tu dicis esse sorores tibi posse aut hic aut in futuro prodesse?" Grimm. Deut. Mythol. Anhang, p. xxxviii, where we are also told that these Pares could give a man at his birth the power of becoming a Werwolf. All this, however, does not prove that they wore the Origin of the Fées.
[k] This may remind us of the Neck or Kelpie above. It seems confirmatory of our theory respecting the Visigoths.
[l] Greg. Tur. De Glor. Confess. ch. xxxi., ap. Grimm. p. 466.
[m] Pilgrimage to Auvergne, ii. p. 294, seq.
[n] Cambry, Monuments Celtiques, p. 232.
[o] It is evidently a cromleach. What is said of the nature of the stones is also true of Stonehenge.
[p] Lettres de Madame S. à sa Fille. Périgueux, 1830: by M. Jouannet of Bordeaux.
[q] See Mile. Bosquet, La Normandie Romanesque et Merveilleuse, and the works there quoted by this learned and ingenious lady. What follows is so extremely like what we have seen above of the Korrigan of the adjacent Brittany, that we hope she has been careful not to transfer any of their traits to her Fees.
[r] Opera i. 1036; Paris, 1674, ap. Grimm, Deut. Mythol. p. 263.
[s] Ap. Grimm, ut sup. Douce (Ill, of Shak. i. 382) was, we believe, the first who directed attention to Abundia. He quotes from an old fabliau:
Ceste richesse nus abonde,
Nos l'avons de par Dame Abonde.
[t] One kind of these the Italians Fate name;
Fée the French; we Sybils; and the same
Others White Nymphs;
and those that have them seen,
Night Ladies some, of which Habundia queen.
Hierarchie, viii. p.507.
[u] Mr. Thoms prefers a derivation from the Cymric, Mab, boy, child.
[v] There is no satisfactory derivation of Lutin, for we cannot regard as such Grimm's à luctu. Gobelin, Goblin, or Goubelin, is evidently the same as Kobold. Follet (from fol, fou) and Farfadet, are other names. Both Gobelin and Lutin were in use in the 11th century. Orderic Vitalis, speaking of the demon whom St. Taurin drove out of the temple of Diana, says, Hunc vulgus Gobelinum appellat, and Wace (Roman de Rou, v. 9715) says of the familiar of bishop Manger who excommunicated the Conqueror
Ne sei s'esteit lutin ou non.
[w] Mothers also threaten their children with him. Le gobelin vous mangera, le gobelin vous emportera. Père~ L'ABBE, Etymologie, i. p. 262.
[x] In another French tale a man to deceive a Fée, put on his wife's clothes and was minding the child, but she said as she came in, "Non, tu ne point la belle d'hier au soir, tu ne files, ni ne vogues, ni ton fuseau ne t'enveloppes," and to punish him she turned some apples that were roasting on the hearth into peas. Schreiber ap. GRIMM, p. 385.
[y] Lubin may be only another form of Lutin, and connected with the English Lob. Its likeness to loup may have given occasion to the fiction of their taking the lupine form.
[z] Chattier.
[aa] Histoire de Mélusine, tirée des Chroniques do Poftou. Paris, l698 Dobenek, des Deutschen Mittelalter und Volksglauben.

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