this dislike for iron and steel. Hence the placing of scissors and fire-steel in an unchristened babe's cradle. Hence the reason for the midwife's casting a knife behind her when she left the troll's dwelling laden with his gifts; and for the Islay father's taking the precaution of striking his dirk into the threshold when he sought his son in the fairy hill. So, too, in Sweden people who bathed in the sea were gravely advised to cast into it close to them a fire-steel, a knife, or the like, to prevent any monster from hurting them. The bolts and locks to which the fairy of Beddgelert objected would have prevented her free passage into and out of the house.
In the Pomeranian saga quoted in the last chapter, the enchanted princess is unable to open the trunk which contains her magical shift: she must wait for another to open it and give her the garment. In the same way Hasan's bride could not herself go to the chest and get her feather-dress. The key was committed to her mother-in-law's care, and was forced from the old woman by Zubaydah, the Caliph's wife; nor did it ever come into the fairy's hands, for her dress was fetched for her by Masrur at Zubaydah's bidding. It is not unlikely that the reason for the supernatural wife's difficulty in these and analogous cases is the metal lock and key. But we must not forget that the robe is not always locked up in a chest. Sometimes it is hidden in a hole in the wall, sometimes in a stack of corn, sometimes beneath the main-post of the wooden hut in which the wedded pair are dwelling. Moreover, we must not leave out of account that in the Nightmare type the wife cannot herself take the wooden stopper out of the hole through which she entered; but directly it is removed by another she vanishes. These things go to show that such supernatural beings cannot themselves undo charms expressly performed against them. So evil spirits cannot penetrate a circle drawn around him by one who invokes them. So, too, the sign of the cross is an efficient protection against them; and
