[282] _Zhenikhi._ [283] _Sil'no priudaril_, mightily smote harder. [284] _Okostenyeli_, were petrified. [285] Afanasief, _P.V.S._ i. 318-19. [286] Ibid. i. 312. [287] As with Der Frostige in the German story of "Die sechs Diener," _KM._, No. 134, p. 519, and "The Man with the White Hat," in that of "Sechse kommen durch die ganze Welt," No. 71, p. 295, and their variants in different lands. See Grimm, iii. p. 122. [288] No. 13, "The Stepmother's Daughter and the Stepdaughter," written down in Kazan. [289] This is a thoroughly Buddhistic idea. According to Buddhist belief, the treasure which has belonged to anyone in a former existence may come to him in the shape of a man who, when killed, turns to gold. The first story of the fifth book of the "Panchatantra," is based upon an idea of this kind. A man is told in a vision to kill a monk. He does so, and the monk becomes a heap of gold. A barber, seeing this, kills several monks, but to no purpose. See Benfey's Introduction, pp. 477-8. [290] For an account of the _ovin_, and the respect paid to it or to the demons supposed to haunt it see "The Songs of the Russian People," p. 257. [291] Chudinsky, No. 13. "The Daughter and the Stepdaughter." From the Nijegorod Government. [292] _Vikhr'_ or _Vikhor'_ from _vit'_, to whirl or twist. [293] Khudyakof, No. 82. The story ends in the same way as that of Norka. See supra, p. 73. [294] Khudyakof, No. 86. Morfei the Cook is merely a development of the magic cudgel which in so many stories (_e.g._ the sixth of the Calmuck tales) is often exchanged for other treasures by its master, to whom it soon returns--it being itself a degraded form of the hammer of Thor, the lance of Indra, which always came back to the divine hand that had hurled it. [295] Khudyakof, No. 19. The rest of the story is that of "Der Gaudief un sin Meester," Grimm's _KM._ No. 68. (See also vol. iii. p. 118 of that work, where a long list is given of similar stories in various languages.) CHAPTER IV. MAGIC AND WITCHCRAFT. Most of the magical "properties" of the "skazka-drama," closely resemble those which have already been rendered familiar to us by well-known folk-tales. Of such as these--of "caps of darkness," of "seven-leagued boots," of "magic cudgels," of "Fortunatus's purses," and the like[296]--it is unnecessary, for the present, to say more than that they are of as common occurrence in Slavonic as in other stories. But there are some among them which materially differ from their counterparts in more western lands, and are therefore worthy of special notice. To the latter class belong the Dolls of which mention has already been made, and the Waters of Life and Death of which I am now about to speak.