Page:The Science of Fairy Tales.djvu/362

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348
THE SCIENCE OF FAIRY TALES.

to another order of beings with supernatural powers referred to several times in the foregoing pages: I mean Witches. I adduced in Chapter X. a Tirolese tale, a variant of the Melusina type, wherein the wife was a witch. It will have been obvious to every reader that the tale is simply that of Cupid and Psyche with the parts reversed; and I might urge that Cupid and the witch were beings of precisely the same nature. Waiving this for the moment, however, no one will deny that the witch takes the place of the Swan-maiden, or fairy, in other stories of the group. But perhaps it may be suggested that the name witch (Angana, Hexe) has got into the story by accident; and that not a witch in our sense of the word, but a ghost from the dead, is really meant. There might be something to be said for this if there were any substantial distinction to be made between ghosts and witches and fairies. In the tales and superstitions discussed in the present volume we have found no distinction. Whether it be child-stealing, transformation, midnight meetings, possession and gift of enchanted objects, spell-binding, or whatever function, or habit, or power be predicted of one, it will be found to be common to the three. I conclude, therefore, that they are all three of the same nature. This is what a consideration of the superstitions of savages would lead me to expect. The belief in fairies, ghosts, and witches is a survival of those superstitions. It is, of course, not found in equal coherence, equal strength of all its parts, equal logic (if I may so express it) everywhere. We must not be surprised if, as it is gradually penetrated by the growing forces of civilization, it becomes fragmentary, and the attributes of these various orders of supernatural beings begin to be differentiated. They are never completely so; and the proof of this is that what is at one place, at one time, or by one people, ascribed to one order, is at another place, at another time, or by another people, ascribed to another order. The nature of the classical