not any more get up to shut the door, she had become so sleepy.
Rose said to her: “Godmamma! I will shut the door to-day; stop where you are.”
She gave her the key, and Rose turns and turns it back again and again in the keyhole as if she had locked it; and leaving it unlocked she gave the key to her godmother, and she puts it in her pocket. She goes to bed; but Rose and Pretty-Rose did not go to bed at all. At midnight the son of the king arrives with his flying chariot. Rose and Pretty-Rose get into it, and go to this young man’s house. The next day Rose says to Pretty-Rose:
“You are not so pretty as you were yesterday;” and looking at her closely, “I find you very ugly to-day.”
Pretty-Rose said to her: “My godmamma must have taken away my diamond glint.”
And she said to Rose, “You must go to my godmamma, and ask her to give me back the glint that I had before.”
Rose did not want to go there—she was afraid; but Pretty-Rose prayed her so much, that she took off the silver dress and set out.60 When she came to the mountain, she began to call out:
“Godmamma! godmamma! Give Pretty-Rose her beautiful glint as before. I shall be angry with you for always (if you do not), and you will see what will happen to you.”
The godmother said to her:
“Come here, come in, I will give you breakfast.”
She said, “I am afraid you will beat me.”
“No! no! come quickly, then.”
“You will give Pretty-Rose her glint?”
“Yes, yes, she has it already.”
She then goes in. The queen washes her feet and wipes them, and puts her upon the velvet cushion, and gives her some chocolate; and says to her, that she knows where Pretty-Rose is, and that she will be married, and to tell her from her not to trouble herself about her toilet, nor about anything that is necessary for the wedding and feast, that she would come on the morning of the day.
Rose goes off then. While she is going through the city where Pretty-Rose is, she hears two ladies, who were saying to two gentlemen, “What kind of wife is it that our brother is going to take? Not like us, because he keeps her shut up so close. Let us go and see her.”
The little dog said to them, “Not a bit like you, you horrible blubber-lips, as you are. You shall see her—yes.”
When the young kings heard that, they were ready to run their swords through the poor little dog. When she gets to Pretty-Rose’s house she hides herself, and tells her all that has happened. Pretty-Rose gives her some good liqueur to drink, and she comes to herself. The king makes a proclamation that whoever shall (merely) spit where the little dog shall have placed her feet shall be killed, and to mind and pay attention to it.
When the marriage day had arrived, came the queen. She brought for the wedding-day a robe of diamonds; for the next day, of gold; and for the third day, of silver. Judge how beautiful she was with her glint of diamonds, and her dress of diamonds, too. They could not look at her. Her godmother told her to have her sisters-in-law there, and not to be afraid of them; that they could not come near her in beauty. When she went out (of her room) on the wedding-day, her sisters-in-law could not look at her, she dazzled them so much. They said to each other:
“The little dog was right when she said she was beautiful, this lady.”
And for three days Pretty-Rose walked about,61 and every one was astounded at her beauty. When the feast was over, the godmother went home. Rose would not leave Pretty-Rose. The godmother told Pretty-Rose that she was born of poor parents, and that she had once helped them, but that what she had given them must be already exhausted. Pretty-Rose gave them enough for all to live grandly. She herself had four children, two boys and two girls; and if they had lived well, they had died well.
Laurentine
Learnt it from her mother.
V.—Witchcraft and Sorcery
Our legends of witchcraft and sorcery are very poor, and in some of these, as said above, the witch is evidently a fairy. The reason of this is not that the belief in witchcraft is extinct among the Basques, but because it is so rife. Of stories of witchcraft (as matters of fact), and some of them very sad ones, we have heard plenty; but of legends, very few. In fact, witchcraft among the Basques has not yet arrived at the legendary stage. The difference is felt at once in taking down their recitations. In the legends they are reciting a text learnt by heart. It is “the story says so.” “It is so,” whether they understand it or not. But they tell their stories of witchcraft in their own words, just as they would narrate any other facts which they supposed had happened to themselves or to their neighbours. One woman told us, as a fact within her own knowledge, and persisted in it, a tale which appears both in M. Cerquand’s pages and in Fr. Michel’s “Pays Basque.”62 It was only after cross-examination that we could discover that it had not really happened to her own daughter, but that she had only seen the cottage and the chapel which are the scene of the alleged occurrence. We have, too, been informed on undoubted authority that, only a year or two back, a country priest was sorely puzzled by one of his parishioners, in his full senses, seriously and with contrition confessing to him that he frequented the “Sabbat.”
But what is strange and unexpected is, that with this prevalence of belief in witchcraft and sorcery, and which can be traced back to our earliest notices of the Basques, there is nothing to differentiate their belief on this subject from the current European belief of three centuries back. All the Basque words for witchcraft and sorcery are evidently borrowed. The only purely Basque term is Asti, which seems to be rather a diviner than a sorcerer. The term for the “Sabbat” is “Akhelarre”—“goat pasture”—and seems to be taken from the apparition of the devil there in form of a goat, which is not uncommon elsewhere. Pierre de Lancre, by the terrors of his hideous inquisition in 1609, produced a moral epidemic, and burnt numerous victims at St. Jean de Luz; but there is not a single Basque term in all his pages. Contrary to general opinion, both the Spanish Inquisition and the French ecclesiastical tribunals were more merciful and rational, and showed far less bigotry and barbarity than the two doctrinaire lawyers and judges of Bordeaux. The last person burnt for witchcraft at St. Jean de Luz was a Portuguese lady, who was accused of having secreted the Host for purposes of magic, in 1619. While her case was being investigated before the Bishop of Bayonne, in the crypt of the church, a mob of terrified fishermen, on the eve of starting for Newfoundland, burst in, tore her out of the church, and burnt her off-hand, in the midst of the “Place.” “They dared not,” they said, “sail while such a crime was unpunished.” The Bishop’s procés-verbal of the occurrence is still extant in the archives of the Mairie.
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Nothing has been said about this dress before. Something must have dropped out of the story.
At a Pyrenean wedding the bride and bridegroom, with the wedding party, spend nearly the whole day in promenading through the town or village. The feast often lasts several days, and the poor bride is an object of pity, she sometimes looks so deadly tired.
Cerquand, Part I., p. 29, notes to Conte 8; Fr. Michel, “Le Pays Basque,” p. 152 (Didot, Paris, 1857).
