Chapter 16

By this array of authorities it is proved to satisfaction, that the wildaz wîp or menni, minni was thought of as a higher, superhuman being, such as cn be placed at the side of the Scandinavian norn and valkyr. But in the scanty remains of our tradition the names stand woefully bare, finer distinctions are inevitably lost, and in more than one place the boundary-lines between gods, demigods, elves and giants cross one another. Equally with norns and valkyrs (pp. 413-9. 425), we have goddesses spinning and weaving, as Holda, Berhta, Freyja, and even giantesses, as we shall see by and by.

Among the figures in the Greek and Teutonic mythologies, we have placed side by side the numfai and idisî, the moirai and nornir, the khres and valkyrior. But several isolated names might be compared in the same way, as for instance, Nikh or Victoria with some Sigrûn or Sigrdrîfa, Erij and Enuw or Bellona with a Hildr and Gunnr. Eris, like Iris, is sent forth on an errand by Zeus (Il. 11, 3), as Skögul or Göndul by Oðinn. I often find these Grecian figures in attendance on individual gods: in Il. 5, 333 ptoliporqoj Enuw goes with Athene; in 5, 592 potni Enuw with Ares; in 4, 440 and 5, 518 Erij amoton memauia with Ares, who is also followed by Deimoj and Foboj (p. 207-8). And lastly, the Charites are nearly allied; and there was supposed to be a special Charis of victory. Still nearer to our wood-elves stand particular classes of nymphs, especially those whom Theocritus 5, 17 names taj limnadaj numfaj, or those called numfai akoimhtoi, deinai qeai agroiwtaij 13, 44. The graceful myth of swan-wives appears indeed to be unknown to the Greeks and Romans, while we Teutons have it in common with the Celts; yet a trace of it remains in the story of Zeus and Leda (p. 338), and in the swan's prophetic song, as in the Indian Nalus too the gold-bedizened swan (hansa = anser, goose) finds human speech (Bopp's ed. pp. 6. 7).

The Slavs have not developed any idea of goddesses of fate. (74) The beautiful fiction of the vila is peculiar to Servian mythology: she is a being half fay, half elf, whose name even resembles that of the vala. The relation of valkyrs to christian heroes is suggested by the fraternal bond between the vila and Marko (Vuk 2, 98. 232. Danitza for 1826, p. 108), as also by the vilas appearing singly, having proper names, and prophesying. In some things they come nearer the German elfins of our next chapter: they live on hills, love the song and round dance (Ir. elfenm. lxxxii), they mount up in the air and discharge fatal arrows at men: 'ustrièlila ga vila,' the vila has shot him with her shaft. Their cry in the wood is like the sound of the woodpecker hacking, and is expressed by the word 'kliktati'. The vila has a right to the child whom his mother in heedless language (diavo ye odniyo!) has consigned to the devil (Vuk no. 394), as in similar cases the wolf or bear fetches him away. Vile te odnele! (vilae te auferant) is a curse (Vuks sprichw. p. 36); 'kad dot'u vile k otchim' (quando vilae ante oculos veniunt) signifies the moment of extreme distress and danger (ibid. 117). The vila rides a seven-year old stag, and bridles him with snakes, like the Norse enchantress (see Suppl.). (75)