peeped at her from a balcony. The princess, as he did so, caught sight of him and made signs to him, which were interpreted by the penetration of his wife to be an invitation to meet her clandestinely. The wife hardly displayed what most ladies would deem “a proper spirit” in advising compliance; and the consequence of taking that advice would have been serious trouble both to himself and to the princess, had it not been for the ready wit of the two women, who got over the difficulty by contriving an ingenious equivocation not unknown in other stories, by which the princess cleared herself and her lover on oath.[1]
It is true that in these tales the lady who rides forth is not naked; but to ride openly and unveiled would be thought almost as immodest in countries where strict seclusion is imposed upon women. We have therefore tales including the Peeping Tom incident, from sources unknown in Europe in the seventeenth century, when the Coventry legend had certainly attained its full development. And the incident appears so obvious a corollary to the central thought of Lady Godiva’s adventure that it is hardly likely to have required centuries for its evolution. There is, however, an Indian legend from which the incident in question is absent. It is related that the inhabitants of Chamba were under the necessity of digging a canal for irrigation, but when it was dug, owing to the enchantments of an evil spirit, not a drop of water could be got to flow along its course. A magician at last found out that the spell could be dissolved if the beautiful and virtuous young princess of Chamba would consent to
- ↑ This story is edited by Jülg in Mongolian and German (Innsbruck, 1867). Miss Busk gives a free adaptation rather than a translation of the German version, in Sagas from the Far East, 315. Prof. De Gubernatis, Zoological Mythology,, 138, of course interprets it as a sun-myth—an interpretation to which the names Sunshine and Moon, and the date of the adventure (the fifteenth of the month), lend themselves.
