216 CHINESE MERMAID. and their weird 'Heiayaheia !' can hardly fail to suspect that they became associated with the real human nymphs whom the summer sun still finds freely sporting in the bright streams of Russia, Hungary, Austria, and East Germany, naked and not ashamed. Many a warning voice against these careless Phrynes, who may have left tattered raiment on the shore to be transfigured in the silvery waves, must have gone forth from priests and anxious mothers. Nor would there be wanting traditions enough to impress such warnings. Few regions have been without such stories as those which the traveller HiouenThsang (7th century) found in Buddhist chronicles of the Rakshasis of Ceylon. They waylay the merchants who land in the isle, and, changing themselves to women of great beauty, come before them with fragrant flowers and music; attracting them with kind words to the town of Iron, they offer them a feast, and give themselves up to pleasure with them; then shut them in an iron prison, and eat them one after the other.' There is a strong accent of human nature in the usual plot of the Swan-maiden legend, her garments stolen while she bathes, and her willingness to pay wondrous prices for them—since they are her feathers and her swanhood, without which she must remain for ever captive of the thief. The stories are told in regions so widely sundered, and their minor details are so different, that we may at any rate be certain that they are not all traceable solely to fleecy clouds. Sometimes the garments of the demoness -and these beings are always feminine-are not feathery, as in the German stories, but seal-skins, or of nondescript red tissue. Thus, the Envoy Li Ting-yuan (1801) records a Chinese legend of a man named Ming-ling-tzu, a poor and worthy farmer without family, who, on going to draw water from a spring near his house, saw a woman bathing TRANSFORMATIONS. 217 in it. She had hung her clothes on a pine tree, and, in punishment for her 'shameless ways' and for her fouling the well, he carried off the dress. The clothing was unlike the familiar Lewchewan in style, and of a ruddy sunset colour.' The woman, having finished her bath, cried out in great anger, What thief has been here in broad day? Bring back my clothes, quick.' She then perceived Ming-ling-tzu, and threw herself on the ground before him. He began to scold her, and asked why she came and fouled his water; to which she replied that both the pine tree and the well were made by the Creator for the use of all. The farmer entered into conversation with her, and pointed out that fate evidently intended her to be his wife, as he absolutely refused to give up her clothes, while without them she could not get away. The result was that they were married. She lived with him for ten years, and bore him a son and a daughter. At the end of that time her fate was fulfilled: she ascended a tree during the absence of her husband, and having bidden his children farewell, glided off on a cloud and disappeared.1 In South Africa a parallel myth, in its demonological aspect, bears no trace of a cloud origin. In this case a Hottentot, travelling with a Bushwoman and her child, met a troop of wild horses. They were all hungry; and the woman, taking off a petticoat made of human skin, was instantly changed into a lioness. She struck down a horse, and lapped its blood; then, at the request of the Hottentot, who in his terror had climbed a tree, she resumed her petticoat and womanhood, and the friends, after a meal of horseflesh, resumed their journey.2 Among the Minussinian Tartars these demons partake of the nature of the Greek Harpies; they are bloodthirsty vampyredemons who drink the blood of men slain in battle, darken 1 Dennys. 2 Bleek, 'Hottentot Fables,' p. 58. the air in their flight, and house themselves in one great black fiend.1 As we go East the portrait of the Swanmaiden becomes less dark, and she is not associated with the sea or the under-world. Such is one among the Malays, related by Mr. Tylor. In the island of Celebes it is said that seven nymphs came down from the sky to bathe, and were seen by Kasimbaha, who at first thought them white doves, but in the bath perceived they were women. He stole the robe of one of them, Utahagi, and as she could not fly without it, she became his wife and bare him a son. She was called Utahagi because of a single magic white hair she had; this her husband pulled out, when immediately a storm arose, and she flew to heaven. The child was in great grief, and the husband cast about how he should follow her up into the sky. The Swan-maiden appears somewhat in the character of a Nemesis in a Siberian myth told by Mr. Baring-Gould. A certain Samoyed who had stolen a Swan-maiden's robe, refused to return it unless she secured for him the heart of seven demon robbers, one of whom had killed the Samoyed's mother. The robbers were in the habit of hanging up their hearts on pegs in their tent. The Swanmaiden procured them. The Samoyed smashed six of the hearts; made the seventh robber resuscitate his mother, whose soul, kept in a purse, had only to be shaken over the old woman's grave for that feat to be accomplished, and the Swan-maiden got back her plumage and flew away rejoicing.2 In Slavonic Folklore the Swan-maiden is generally of a dangerous character, and if a swan is killed they are careful not to show it to children for fear they will die. When they appear as ducks, geese, and other water-fowl, they are apt to be more mischievous than when they come as 2 Ibid., ii. 299. 1 Baring-Gould, 'Curious Myths,' &c. PIGEON-MAIDENS, AND THE SEAL-SKIN. 219 pigeons; and it is deemed perilous to kill a pigeon, as among sailors it was once held to kill an albatross. Afanasief relates a legend which shows that, even when associated with the water-king, the Tsar Morskoi or Slavonic Neptune, the pigeon preserves its beneficent character. A king out hunting lies down to drink from a lake (as in the story related on p. 146), when Tsar Morskoi seizes him by the beard, and will not release him until he agrees to give him his infant son. The infant prince, deserted on the edge of the fatal lake, by advice of a sorceress hides in some bushes, whence he presently sees twelve pigeons arrive, which, having thrown off their feathers, disport themselves in the lake. At length a thirteenth, more beautiful than the rest, arrives, and her sorochka (shift) Ivan seizes. To recover it she agrees to be his wife, and, having told him he will find her beneath the waters, resumes her pigeon-shape and flies away. Beneath the lake he finds a beautiful realm, and though the Tsar Morskoi treats him roughly and imposes heavy tasks on him, the pigeon-maiden (Vassilissa) assists him, and they dwell together happily.1 In Norse Mythology the vesture of the uncanny maid is oftenest a seal-skin, and a vein of pathos enters the legends. Of the many legends of this kind, still believed in Sweden. and Norway, one has been pleasantly versified by Miss Eliza Keary. A fisherman having found a pretty white seal-skin, took it home with him. At night there was a wailing at his door; the maid enters, becomes his wife, and bears him three children. But after seven years she finds the skin, and with it ran to the shore. The eldest child tells the story to the father on his return home. Then we three, Daddy, Ran after, crying, 'Take us to the sea! 1 'Shaski,' vi. 48. Wait for us, Mammy, we are coming too! At last we came to where the hill We saw her sitting upon a stone, O Mammy! Mammy! She never said goodbye, Daddy, She didn't kiss us three; She just put the little seal-skin on And slipt into the sea! Some of the legends of this character are nearly as realistic as Mr. Swinburne's 'Morality' of David and Bathsheba. To imagine the scarcity of wives in regions to which the primitive Aryan race migrated, we have only to remember the ben trovato story of Californians holding a ball in honour of a bonnet, in the days before women had followed them in migration. To steal Bathsheba's clothes, and so capture her, might at one period have been sufficiently common in Europe to require all the terrors contained in the armoury of tradition concerning the demonesses that might so be taken in, and might so tempt men to take them in. In the end they might disappear, carrying off treasures in the most prosaic fashion, or perhaps they might bring to one's doors a small Trojan war. It is probable that the sentiment of modesty, so far as it is represented in the shame of nudity, was the result of prudential agencies. Though the dread of nudity has become in some regions a superstition in the female mind strong enough to have its martyrs—as was seen at the sinking of the Northfleet and the burning hotel in St. Louis-it is one that has been fostered by men in distrust of their own animalism. In barbarous regions, where civilisation introduces clothes, the women are generally |