ancient mode of solemnizing the closest tie of all; and when Proserpine tasted a pomegranate she partook of a fruit of a specially symbolic character to signify acceptance of her new destiny as her captor's wife. Hence to partake of food in the land of spirits, whether they are human dead, or fairies, is to proclaim one's union with them and to renounce the fellowship of mortals.
The other point emphasized in the Swedish tales quoted just now is the Troll's gratitude, as evidenced by his gifts to the successful midwife. Before considering this, however, let us note that these supernatural beings do not like to be imposed upon. A German midwife who was summoned by a Waterman, or Nix, to aid a woman in labour, was told by the latter: "I am a Christian woman as well as you; and I was carried off by a Waterman, who changed me. When my husband comes in now and offers you money, take no more from him than you usually get, or else he will twist your neck. Take good care!" And in another tale, told at Kemnitz of the Nicker, as he is there called, when he asks the midwife how much he owes her, she answers that she will take no more from him than from other people. "That's lucky for thee," he replies; "hadst thou demanded more, it would have gone ill with thee!" But for all that he gave her an apron full of gold and brought her safely home.[1]
A Pomeranian story marks the transition to a type of tale wherein one special characteristic of elfin gifts is presented. For in this case, when the mannikin asked the midwife what her charge was, she modestly replied: "Oh, nothing; the little trouble I have had does not call for any payment." "Now then, lift up thy apron!" answered he; and it was quickly filled with the rubbish that lay in the corner of the room. Taking his lantern, the elf then politely guided her home. When she shook out the contents of her apron, lo! it was no rubbish which
- ↑ Keightley, p. 261; Kuhn und Schwartz, p. 93.
