them. And in a Japanese tale belonging to the group under consideration, the lady changes into a fox and back again into a lady without any apparatus of peltry.[1]
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:[2] 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.
