[141] Or _Ujak_. Erlenvein, No. 2. From the Tula Government. [142] Grimm, "Deutsche Mythologie," 456. For a description of the Rusalka and the Vodyany, see "Songs of the Russian People," pp. 139-146. [143] Afanasief, v. No. 23. From the Voroneje Government. [144] Three of the well-known servants of Fortunatus. The eater-up (_ob'egedat'_ = to devour), the drinker-up (_pit'_ = to drink, _opivat'sya_, to drink oneself to death), and "Crackling Frost." [145] _Opokhmyelit'sya_, which may be rendered, "in order to drink off the effects of the debauch." [146] The Russian bath somewhat resembles the Turkish. The word here translated "to scrub," properly means to rub and flog with the soft twig used in the baths for that purpose. At the end of the ceremonies attended on a Russian peasant wedding, the young couple always go to the bath. [147] A sort of pudding or jelly. [148] Afanasief, v. No. 28. In the preceding story, No. 27, the king makes no promise. He hides his children in (or upon) a pillar, hoping to conceal them from a devouring bear, whose fur is of iron. The bear finds them and carries them off. A horse and some geese vainly attempt their rescue; a bull-calf succeeds, as in the former case. In another variant the enemy is an iron wolf. A king had promised his children a wolf. Unable to find a live one, he had one made of iron and gave it to his children. After a time it came to life and began destroying all it found, etc. An interesting explanation of the stories of this class in which they are treated as nature-myths, is given by A. de Gubernatis in his "Zoological Mythology," chap. i. sect. 4. [149] Khudyakof, No. 17. [150] It has already been observed that the word _chudo_, which now means a marvel or prodigy, formerly meant a giant. [151] Erlenvein, No. 6, pp. 30-32. The Russian word _idol_ is identical with our own adaptation of ειδωλου. [152] Khudyakof, No. 18. [153] _Zhidenok_, strictly the cub of a _zhid_, a word which properly means a Jew, but is used here for a devil. [154] Khudyakof, No. 118. [155] _Chort_, a word which, as has been stated, sometimes means a demon, sometimes the Devil. [156] Afanasief, viii. p. 343. [157] "Old Deccan Days," pp. 34-5. Compare with the conduct of the Cobra's daughter that of Angaraka, the daughter of the Daitya who, under the form of a wild boar, is chased underground by Chandasena. Brockhaus's "Mährchensammlung des Somadeva Bhatta," 1843, vol. i. pp. 110-13. [158] "Panchatantra," v. 10. [159] Upham's "Sacred and Historical Books of Ceylon," iii. 287. [160] Afanasief says (_P.V.S._ iii. 588), "As regards the word _yaga_ (_yega_, Polish _jedza_, _jadza_, _jedzi-baba_, Slovak, _jenzi_, _jenzi_, _jezi-baba_, Bohemian, _jezinka_, Galician _yazya_) it answers to the Sanskrit _ahi_ = snake."