her always paid, and the seigneur shall be alive,
and young, too, in a trice."

The Smith began promising and swearing that he would
never again lift his hammer against the Demon, but would
always pay him every attention. Thereupon the journeyman
hastened to the smithy, and shortly afterwards came back again,
bringing the seigneur with him, and crying to the servants:

"Hold! hold! Don't hang him! Here's your master!"

Then they immediately untied the cords, and let the Smith
go free.

From that time forward the Smith gave up spitting at the
Demon and striking him with his hammer. The journeyman
disappeared, and was never seen again. But the seigneur and
his lady entered upon a prosperous course of life, and if they
haven't died, they're living still.[71]

FOOTNOTES:

[11] Dasent's "Popular Tales from the Norse," p. xl.

[12] Max Mueller, "Chips," vol. ii. p. 226.

[13] Take as an illustration of these remarks the close of the story
of "Helena the Fair" (No. 34, Chap. IV.). See how light and bright it
is (or at least was, before it was translated).

[14] I speak only of what I have seen. In some districts of Russia, if
one may judge from pictures, the peasants occupy ornamented and
ornamental dwellings.

[15] Khudyakof, vol. ii. p. 65.

[16] Khudyakof, vol. ii. p. 115.

[17] For a description of such social gatherings see the "Songs of the
Russian People," pp. 32-38.

[18] Afanasief, vi. No. 66.

[19] Cakes of unleavened flour flavored with garlic.

[20] The _Nechistol_, or unclean. (_Chisty_ = clean, pure, &c.)

[21] Literally, "on thee no face is to be seen."

[22] I do not propose to comment at any length upon the stories quoted
in the present chapter. Some of them will be referred to farther on.
Marusia's demon lover will be recognized as akin to Arabian Ghouls, or
the Rakshasas of Indian mythology. (See the story of Sidi Norman in
the "Thousand and One Nights," also Lane's translation, vol. i., p.
32; and the story of Asokadatta and Vijayadatta in the fifth book of
the "Kathasaritsagara," Brockhaus's translation, 1843, vol. ii. pp.
142-159.) For transformations of a maiden into a flower or tree, see
Grimm, No. 76, "Die Nelke," and the notes to that story in vol. iii.,
p. 125--Hahn, No. 21, "Das Lorbeerkind," etc. "The Water of Life,"
will meet with due consideration in the fourth chapter. The Holy Water
which destroys the Fiend is merely a Christian form of the "Wa