Roman Legends: A collection of the fables and folk-lore of Rome. Rachel Harriette Busk
she is in despair. She dresses like a man and goes away. In the night, in a cave where she takes shelter, she hears an ogre and ogress talking over what has happened, and they say that the only cure is an ointment made of their blood.3 She shoots them both, and takes their blood and heals the king with it. The king offers any kind of reward the supposed doctor will name; but she will have nothing but some of the sand of the garden. She contrives, however, to discover the knee-bands, the handkerchief, and the necktie she had given him, and asks him what they are. ‘Oh, only the presents of a faithless lover,’ he replies. She then insists he should give them up to her, which he does, and she goes away.
When she gets home she burns a pinch of the sand, and the king is forced by its virtue to appear; but he comes in great indignation, and accuses her of wounding him. She replies it was not she who wounded him, but who healed him. He is incredulous; and she shows him the knee-bands, handkerchief, and necktie, which convince him he owes his healing to her. They make peace, and are married.
[Mr. Ralston gives a very pretty counterpart of so much of this story as relates to the transformation of a human being into a flower, at p. 15 of the story commencing at page 10, and ‘Aschenputtel,’ Grimm, p. 93, has something like it; but I do not recall any European story in which a person is actually wounded and half-killed by damage done to a tree mysteriously connected with him. There is something like it in the ‘trees of life’ which people plant, and their withering is to be a token that harm has befallen them.
Overhearing the advice of supernatural beasts under a tree occurs in the Norse ‘True and Untrue,’ and is very common in all sorts of ways, everywhere. It enters, too, into the analogous Italian Tirolean tale of ‘I due cavallari,’ where witches figure instead of the orco and orchessa.
Next, are four stories in which many incidents of the Cinderella type are set in a different framework; they are represented in the Gaelic by ‘The King who wanted to marry his Daughter;’ at the end of which reference will be found to other versions, where are details occurring in one or other of the following: that from Straparola is naturally the most like the Roman, but it is not like any one of them all throughout, and forms a remarkable link between the first Roman and the two Gaelic versions. The girl’s answer, that she ‘came from the country of candlesticks,’ in the second version, is noteworthy, because it connects it with the Roman story of the ‘Candeliera,’ at the same time that it conveys no sense in its own. The box in the Gaelic versions recalls, just as Mr. Campbell says, the fine old chests which served for conveying home the corredo (including much more than trousseau in its modern use) of the bride, which are not only preserved as heirlooms and curiosities in many an Italian palace, but in many a museum also; there are some very handsome ones at Perugia. And yet it is just in the Italian versions that the box loses this character. In Straparola’s, it is a wardrobe; in the two versions of ‘Maria di Legno,’ a wooden statue; in ‘La Candeliera,’ it has the shape of a candlestick. In the third version of ‘Maria di Legno,’ the box used is only an old press that happens to be in the deserted tower.
Mr. Ralston, pp. 77–8, supplies a Russian counterpart, in which it is a prince, and not a maiden, who is conveyed in a provisioned box, and this is linked hereby with the Hungarian story of Iron Ladislas, who descends by such means to the underground world in search of his sisters; and this again connects this story both with those in which I have already had occasion to mention him and with one to follow called ‘Il Rè Moro,’ one I have in MS. called ‘Il Cavolo d’oro,’ &c. The first and more elaborate of the four Roman stories, ‘Maria di Legno,’ does the same.]
1 This was pronounced ‘Uttone,’ but was doubtless intended for ‘King Otho.’ Words which in Latin were spelt with a u, as ‘Bollo,’ ‘pollo,’ retain the sound of u in the mouth of the people; but I know of no reason for it in the present instance. ↑
2 ‘Precipizio,’ equivalent to ‘an explosion,’ ‘a terrible kick-up,’ &c. ↑
3 The blood instead of the fat is one of the variations of this version. It is not easy to see how blood can enter into the composition of an ointment, yet one of the most frequent charges to be met in processes against witches was taking the blood of infants to make various ointments. ↑
MARIA WOOD. 1
Once again my story is of a widower father; this time, however, a king, and having one only daughter, Maria, the apple of his eye and the pride of his heart. The one concern of his life was to marry her well and happily before he died.
The queen, whom he believed to be wise above mortal women, had left him when she died a ring, with the advice to listen to the addresses of no one on Maria’s behalf but his whose finger a gold ring which she gave him should fit, for that he whom it alone should fit would be a noble and a worthy husband indeed.
Maria’s teacher was very different from those we have had to do with hitherto; she was a beneficent fairy, whose services her good and clever mother had obtained for her under this disguise, and all her lessons and actions were directed entirely for her benefit, and she was able to advise and look out for her better than her father himself.
Time went by, and no one who came to court Maria had a finger which the ring would fit. It was not that Maria was not quite young enough to wait, but her father was growing old and feeble, and full of ailments, and he hasted to see her settled in life before death called him away.
At last there came to sue for Maria’s hand a most accomplished cavalier, who declared himself to be a prince of a distant region, and he certainly brought costly presents, and was attended by a brilliant retinue well calculated to sustain the alleged character.
The father, who had had so much trouble about fitting the ring, was much disposed not to attend any more to this circumstance when the prince objected to be subjected to so trivial a trial. After some days, however, as he hesitated finally to make up his mind to bestow her on him without his having fulfilled this condition, he suddenly consented to submit to it, when, lo and behold, the ring could not be found!
‘If you have not got the ring,’ said the prince, ‘it really is not my fault if it is not tried on. You see I am perfectly willing to accept the test, but if you cannot apply it you must not visit it on me.’
‘What you say is most reasonable,’ said the father. ‘But what can I do? I promised her mother I would not let the girl marry anyone but him the ring fitted.’
‘Do you mean then that the girl is never to marry at all, since you have lost the ring! That would be monstrous indeed. You may be sure, however, in my case, the ring would have fitted if you had had it here, because I am so exactly the kind of husband your wife promised the ring should fit. So what more reasonable than to give her to me? However, to meet your wishes and prejudices to the utmost, I am willing to submit to any other test, however difficult, the young lady herself likes to name. Nay, I will say—three tests. Will that satisfy you?’
All this was so perfectly reasonable that the father felt he could not but agree to it, and Maria was told to be ready the next day to name the first of the tests which she would substitute for that of the ring.
Though the prince was so handsome, so accomplished, so rich, and so persevering with his suit, Maria felt an instinctive dislike to him, which embarrassed her the more