Household stories from the Land of Hofer

As Taland was not by to overhear and provide against the arrangement, it was carried out to the letter this time; and all tied in a sack the struggling victim was borne along in triumph towards the Hoch Gerach. They had already passed the village of St. Gerold, and the fatal gorge forced through the wall of living rock by the incessant world-old wear of rushing torrents was nearly reached. Taland, paralyzed with fear and exhaustion, had desisted from his contortions for very weariness.

The Häusergruppe102 of Felsenau, standing like a sentinel on guard of the narrow hollow, had yet to be passed. It was near midday, and the toil of the ascent had been great. Not one of the party objected to take a snatch of rest and a sip of brandy to give them courage to complete the deed in hand.

While they sat drinking in the shade of the cottage which stood Felsenau in lieu of a Wirthshaus, Taland was left lying on a grassy bank in the sun. About the same time a goatherd, driving his flock into Bludenz to be milked, came by that way, and seeing the strangely-shaped sack with something moving inside, arrested his steps to examine into the affair. Taland, finding some one meddling with the mouth of the sack, holloaed out, —

“List’ee! I’ll have nothing to do with the princess!”

“What princess?” inquired the goatherd.

“Why, the princess I was to marry. B’aint you the king?”

“What king?” again asked the goatherd, more and more puzzled.

“I can’t talk while I’m stifled in here,” replied Taland. “Let me out, and I’ll tell you all about it.”

The curious goatherd released the captive from the bag, and he told his tale as follows. “The king has got a beautiful daughter – so beautiful that such a number of suitors come after her she cannot decide between them all. At last the king got tired, and said he would decide for her; and this morning he proclaimed that whoever could bear being carried about for seven hours in this sack should have her, be he peasant or prince. So I thought I might try my luck at it as well as another; and those chaps you hear talking in the little house yonder have been carrying me about for three hours, but I can’t stand more of it, and away I go;” and he looked up anxiously to see if the bait had taken; for he wanted the other to propose to get into the sack, as, if he had walked away and left it empty, he knew the villagers would pursue and overtake him. Nor was he mistaken in his calculation.

“It doesn’t seem so hard to bear,” said the goatherd, after some moments’ consideration.

“Would you like to try?” inquired Taland, anxiously; “it won’t be so bad for you, as, if you get in now, the men won’t perceive we have changed places, and you’ll get the benefit of three hours for nothing.”

“You’re really very kind!” responded the goatherd, drawing the sack over him; “I don’t know how to thank you enough. I’m sure I can stand four hours easily enough, for the sake of being reckoned a king’s son at the end. I shan’t want the goats, however, when I’m married to a princess, so pray take them at a gift – only make fast the cords of the sack so that the men may not perceive that it has been meddled with.”

Taland tied up the sack exactly as it had been before, and drove home the flock of goats.

He was scarcely out of sight when the men, now well rested, came out, and having taken up the sack again, carried it up the Hoch Gerach; and just as the unhappy goatherd within fancied he was reaching the top of some high terrace leading to the royal palace, bang, bang from rock to rock he found himself dashed by the relentless villagers!

Confident that the job was now effectually completed, they trooped home full of rejoicing over their feat.

The first thing that met their eye, however, was Taland seated before his door, just as if nothing had happened, milking the goats which browsed around him, making a goodly show.

Too much awed at the sight to rush at and seize him, they once more asked him to give explanation of his unlooked-for return, and of how he became possessed of such a fine herd of goats.

“Nothing easier!” replied Taland, gravitêtisch. “Where shall I begin?”

“From where you were thrown over the mountain-side.”

“All right!” pursued Taland. “Well, then, as you may suppose, I struggled hard to get out of the sack, but it was too tough, and I could do nothing with it at first; but, by-and-by, from knocking against the jutting rocks again and again, it got a rent, and this rent I was able to tear open wide, so that by the time I got to the bottom there was a big hole, big enough to get out by. And where do you think I found myself when I got out? In the enchanted regions of the underground world, where the sky is tenfold as blue as it is here, and the meadows tenfold as green! It was so beautiful to look at that I gladly wandered on a little space. Presently I found a way that led up home again; but I had no mind to come away from the beautiful country till I saw, climbing the rocks by the side of the path, numbers of goats, much finer than any goats we ever see in these parts.”

“So they are! so they are!” chimed in the gullible multitude.

“Then I thought it would be fine to bring a flock of such fine goats home – and, after all, it was easy to go back again when I wanted to see that deep blue sky and those rich pastures again; so home I came. Here am I, and here are the goats; and if you don’t believe I got them there, you can go and fetch some thence and compare them.”

“But shall we really find such goats if we go?” eagerly inquired the credulous villagers.

“To be sure you will – and sheep, and oxen, and cows too, without number.”

“Cows too! Oh, let’s come and supply ourselves, and make good our losses! But first show the way you came up by.”

“Oh, it’s a long, steep, weary way, and would take you two days to get down! Much the nearest way is to jump down the side of the Hoch Gerach.”

“But are you sure we shan’t hurt ourselves? Didn’t you get hurt at all?”

“Not a bit. Feel me; I’m quite sound.”

“To be sure, you couldn’t hurt falling on to such soft, beautiful meadows!” they replied; and off they set, only eager which should reach the Hoch Gerach first, and which should be the first to make the bold spring, and which should have the first pick and choice of the fair flocks and herds in the enchanted world underground!

Slap! bang! plump! they all went over the side of the Hoch Gerach, one after the other, never to return! And Taland thus alone remained to inherit the houses and goods of the whole village, all for himself – and, from being the poorest of all, became possessed of the riches of all.

THE END

1

It is common in England to speak of Tirol as “the Tyrol;” I have used the name according to the custom of the country itself.

2

The name for “the wild huntsman” in North and South Tirol.

3

The Beatrìk of the Italian Tirol is, however, a milder spirit than the Wilder Jäger of the northern provinces. He is also called il cacciatore della pia caccia, because he is supposed only to hunt evil spirits.

4

The name in Vorarlberg.

5

The three helpers against the plague. There are many churches so called in Tirol.

6

“Schliess die Kammer fein,

Sonst kommt der Norg herein.”

7

The Meierhof was the homestead of a small proprietor standing midway between the peasant and the noble.

8

Mistress of the Meierhof.

9

Literally, “high lakes;” i. e. lakes on a high mountain level. There are three such in the valley of Matsch, the inundations of which often work sad havoc.

10

“Morgen oder Heut

Kommt die Zahlzeit.”

11

The “home of the wolves;” a nickname given to Matsch, because still infested by wolves.

12

On Midsummer-day.

13

The local names of two favourite kinds of grass.

14

St. Martin is considered the patron of mountain pastures in Tirol.

15

That the Norgs should be at one time represented as incapable of comprehending what death was, and that at another their race should be spoken of as dying out, is but one of those inconsistencies which must constantly occur when it is attempted to describe a supernatural order of things by an imagery taken from the natural order.

16

From tarnen, to conceal, and Haut, skin; a tight-fitting garment which was supposed to have the property of rendering the wearer invisible. It was likewise sometimes supposed to convey great strength also.

17

Literally, “crystal palace.” Burg means a palace no less than a citadel or fortress; the imperial palace in Vienna has no other name.

18

Ignaz von Zingerle, in discussing the sites which various local traditions claim for the Rosengarten of King Lareyn, or Laurin, says, “Whoever has once enjoyed the sight of the Dolomite peaks of the Schlern bathed in the rosy light of the evening glow cannot help fancying himself at once transported into the world of myths, and will be irresistibly inclined to place the fragrant Rose-garden on its strangely jagged heights, studded by nature with violet amethysts, and even now carpeted with the most exquisite mountain-flora of Tirol.”

19

Cornfield.

20

Nobleman’s residence.

21

In the mediæval poems the shade of the Lindenbaum is the favourite scene of gallant adventures.

22

The heroes of the old German poetry are frequently called by the epithet “sword” —ein Degen stark; ein Degen hehr; Wittich der Degen, &c., &c.

23

Hildebrand, son of Duke Herbrand and brother of the Monk Ilsau, one of the persons of the romance of “Kriemhild’s Rose-garden,” is the Nestor of German myths. He was the instructor of Dietrich von Bern (Theodoric of Verona). We find him sought as the wise counsellor in various undertakings celebrated in the mediæval epics; he is reputed to have lived to the age of 200 years.

24

This was commonly the office of the daughter of the house.

25

This would appear to have been the usual custom in the middle ages after a meal.

26

See note, p. 35.

27

The German legends are inclined to extol the heroism of Dietrich von Bern, better known to us as Theodoric, King of the Visigoths, who, after his conquests in Italy, built a palace at Verona, and made it his seat of government; but the traditions of Verona ascribe his great strength and success, both as a hunter and warrior, to a compact with the Evil One. His connexion with the Arians, his opposition towards the Popes, and his violent destruction of the churches of Verona, were sufficient to convince the popular mind at his date that his strength was not from above. Procopius relates that his remorse for the death of Symmachus haunted him so, that one day when the head of a great fish was served at table, it appeared to him as the head of his murdered relative, and he became so horrified that he was never able to eat any thing afterwards. The Veronese tradition is, that by his pact with the devil, evil spirits served him in the form of dogs, horses, and huntsmen, until the time came that they drove him forth into their own abode (Mattei Verona Illustrata). In the church of St. Zeno at Verona this legend may be seen sculptured in bas-relief over the door. In the mythology of some parts of Germany he is identified, or confounded, with the Wild Huntsman (Börner, Sagen aus dem Orlagau, pp. 213, 216, 236). In the Heldenbuch he is called the son of an evil spirit. He is there distinguished by a fiery breath, with which he overcomes dwarfs and giants; but he is said to be ultimately carried off into the wilds by a demon-horse, upon which he has every day to fight with two terrible dragons until the Judgment Day. Nork cites a passage from Luther’s works, in which he speaks of him (cursorily) as the incarnation of evil, showing how he was regarded in Germany at his day (“It is as if I should undertake to make Christ out of Dietrich von Bern” —Als wenn ich aus Dietrich von Bern Christum machen wollte).

28

Wigand, man of valour.

29

We often find the heroes’ trusty swords called by a particular name: thus Orlando’s was called Durindarda, it is so inscribed in his statue in the porch of the Duomo at Verona; and the name of King Arthur’s will occur to every one’s memory.

30

Him of Verona.

31

This hardening power of dragons’ blood was one of the mediæval fables.

32

Bearing a red banner thus was equivalent to a declaration of hostile intent.

33

These it was knightly custom for the vanquished to surrender to him who had overcome him.

34

The Styrian.

35

A Schirmschlag was a scientifically-manœuvred stroke, by which he who dealt it concealed himself behind his shield while he aimed at any part of his adversary’s body which presented an undefended mark. But Theodoric drew the stroke without even having a shield for his own defence.

36

The Norgs are not always spoken of as pagans; many stories of them seem to consider them as amenable to Christian precepts. The ancient church of the village of St. Peter, near the Castle of Tirol, is said by popular tradition to have been built by them, and under peculiar difficulties; for while they were at work, a giant who lived in Schloss Tirol used to come every night and destroy what they had done in the day, till at last they agreed to assemble in great force, and complete the whole church in one day, which they did; and then, being a complete work offered to the service of God, the giant had no more power over it.

37

It was an old German custom that no flagons or vessels of the drinks should be put on the table; but as soon as a glass was emptied it was refilled by watchful attendants.

38

Lautertrank, by the description of its composition, seems to have been nearly identical with our claret-cup. Moras was composed of the juice of mulberries mixed with good old wine.

39

Concerning Theodoric’s fiery breath, see note, p. 39. All the myths about him mention it. The following description of it occurs in the legends of “Criemhild’s Rosengarten:” —

“Wie ein Haus das dampfet, wenn man es zündet an,

So musste Dietrich rauchen, der zornige Mann.

Man sah eine rothe Flamme geh’n aus seinem Mund.”

[“As a house smokes when it is set on fire, so was the breath of Theodoric, the man of great anger; a red flame might be seen darting from his mouth.”]

40

The power of the Norgs to pass in and out through the rock is one of the characteristics most prominently fabled of them. Sometimes we hear of doors which opened spontaneously at their approach, but more often the marvel of their passing in and out without any apparent opening is descanted on.

41

The value and efficacy ascribed in the old myths to a virgin’s blessing is one form in which the regard for maiden honour was expressed.

42

The dwarfs who were considered the genii of the mineral wealth of the country were a sub-class of the genus dwarf. Their myths are found more abundantly in North Tirol, where the chief mines were worked.

43

A deserted mine is called in local dialect taub.

44

Miners.

45

i. e. Joseph of Goign, a village near St. Johann. Such modes of designation are found for every one, among the people in Tirol.

46

Ann.

47

Every body wears feathers according to their fancy in their “Alpine hats” here, but in Tirol every such adornment is a distinction won by merit, whether in target-shooting, wrestling, or any other manly sport; and, like the medals of the soldier, can only be worn by those who have made good their claim.

48

Hof, in Tirol, denotes the proprietorship of a comfortable homestead.

49

To Spaniards the outline of a mountain-ridge suggests the edge of a saw —sierra; to the Tirolese the more indented sky-line familiar to them recalls the teeth of a comb.

50

Garnets and carbuncles are found in Tirol in the Zillerthal, and the search after them has given rise to some fantastic tales – of which later.

51

Carbuncle.

52

Pray for him.

53

District.

54

Wild Georgey.

55

In some parts of Tirol where the pastures are on steep slopes, or reached by difficult paths – particularly the Zillerthal, on which the scene of the present story borders – it is the custom to decide which of the cattle is fit for the post of leader of the herd by trial of battle. The victor is afterwards marched through the commune to the sound of bells and music, and decked with garlands of flowers.

56

“Just as I wanted you.”

57

Little Frederick.

58

A local expression for a village fête.

59

The old race of innkeepers in Tirol were a singularly trustworthy, honourable set, acting as a sort of elder or umpire each over his village. This is still the case in a great many valleys out of the beaten track.

60

“Have mercy on them!”

61

The cry which in South Germany is equivalent to our “hurrah!”

62

Page 76.

63

Little Elizabeth.

64

A local word in the Passeier-Thal for a poultry-maid.

65

“Ich zeige Sie wo der Zimmermann das Loch gemacht hat.” A Tirolese saying for, “I’ll soon show you the way to the door.”

66

Another form of Klein-Else: Else, with the diminutive, chen.

67

This curious name was borne by a Margrave of Istria, and three other princes at least who ruled over part of Tirol, and who figure in the authentic history of the country. It does not appear that the present story, however, is referable to traditions of the life of any of these.

68

The best public room in a Tirolese inn is so called.

69

The homestead of a peasant proprietor.

70

The local name of the holiday cap of the Sarnthaler women.

71

Lieblingsbänder.

72

Alp is used in Tirol for the green mountain pastures.

73

Alpine herdsman.

74

See Preface.

75

Joch is used in Tirol when speaking of a moderately high mountain; in most other mountain districts of Germany it means only a pass or col.

76

A high-lying range of mountain pasture-land.

77

The stories of our Lord’s life on earth, treated with perfect idealism, sketching His character as He was pleased to manifest it, or His miraculous acts, pervade the popular mythology of all Catholic peoples. I have given one from Spain, by the title of “Where One can Dine, Two can Dine,” in “Patrañas,” of the same character as this Tirolese one; and perhaps it is not amiss to repeat the observation I felt called to make upon it, – that it would be the greatest mistake to imagine that anything like irreverence was intended in such stories. They are the simple utterances of peoples who realized so utterly and so devoutly the facts recorded in the Gospels that the circumstances of time and place ceased to occupy them at all, and who were wont to make the study of our Lord’s example their rule of conduct so habitually, that to imagine Him sharing the accidents of their own daily life came more natural to them than to think of Him in the far-off East. These stories were probably either adapted from the personal traditions which the first evangelists may well be thought to have brought with them unwritten, or invented by themselves, in all good faith, as allegories, by means of which to inculcate by them upon their children the application of His maxims to their own daily acts. They demand, therefore, to be read in this spirit for the sake of the pious intention in which they are conceived, rather than criticised for their rude simplicity or their anachronisms.

78

“Praised be Jesus Christ!” This was formerly the universal greeting all over Tirol in the house or on the road, for friend or stranger, who answered, “For ever and ever. Amen.” It is still in common use in many parts.

79

I must beg my readers to apply the apology contained in the note to the last story, in its measure to this one also.

80

Sorella, sister; with the augmentative ona, the bigger or elder sister.

81

The little, or younger, sister.

82

We say, “a head of celery;” in Italy they say, “a foot of celery.”

83

A favourite vintage of Tirol.

84

Arativo and prativo are dialectic in Wälsch Tirol for arable and pasture land.

85

“On our right soared the implacable ridges of the Marmolata,” writes a modern traveller; “the sheer, hard smoothness of whose scarped rocks filled one with a kind of horror only to look at them.”

86

“We have hay in the stables, and more also in the meadow.”

87

Berg-Segen (literally “mountain-blessing”) is the form in which Tirol in its piety expresses the ordinary word crop.

88

See Preface.

89

Two kinds of more or less mischievous strie, or wild fairies.

90

“Fearless Johnny.” John is a favourite name in Wälsch Tirol, and bears some twenty or thirty variations, as Giovannazzi, Gianaselli, Gianot, Zanetto, Zanolini, Zuani, Degiampietro (John Peter), Zangiacomi (John James), &c.

91

The Latin name of the god of hell remains throughout Italy, and holds in its nurseries the place of “Old Bogie” with us.

92

“Earthly soul, stand off three paces, and tell me your grief.”

93

Vine-trellis.

94

Tapestry hanging before a door.

95

Witch.

96

A wayside cross under a little penthouse, such as is to be met at every turn of the road in Tirol.

97

The south wind, which does much mischief at certain times of the year, and is most dreaded in Vorarlberg.

98

Dialectic for a basket in Vorarlberg.

99

It has been my aim generally, in making this collection, to give the preference to those stories which have a moral point to recommend them; my readers will not, perhaps, take it amiss, however, if I present them with this specimen of a class in which this is wanting, and which aims only at amusement. It is, moreover, interesting from the strong evidence it bears of extremely remote origin; for the light way in which putting people to death, deception, and selfishness are spoken of prove it has a pre-Christian source, while the unimportant accessories show how details get modified by transmission.

100