are practised by the young folks, and which enable them to pass away the long night in the greatest mirth and hilarity. . . . . Among the more wealthy people victuals are provided for those who come to the wake from a distance, and also a due proportion of whiskey, and abundance of tobacco and pipes; some of which is also brought to the burying-place, with which they regale themselves while the ceremony is performing.
The surest proof of the goodness of a man's life is the largeness of his funeral, and, therefore, great care is taken to have the remains numerously attended, so that hundreds, and sometimes thousands, are seen assembled to commit one poor putrifying body to the earth, whilst the air resounds with the melodious voices of a large assemblage of females, who, notwithstanding the doleful and melancholy cries uttered by them, are. totally unconcerned about the deceased.—(Ibid, pp. 365-367.)
FOLK-TALES OF NORTH FRIESLAND.
How Inge of Rantum escaped marriage with Ekke Nekkepenn.
THIS North Friesland tale, of a secret name, is in some respects similar to the German story of Rumpelstilz, the Swedish tale of King Olaf and the giant called "Vind och Veder" (see Grimm's Deutsche Mythologie, Stallybrass's translation, vol. ii. p. 584; Simrock's Handbuch des Deutschen Mythologie, p. 56), and the Scottish legend of the green fairy who sings "like ony precentor;"
"Little kens our guid dame at hame
That Whuppity Stoorie is my name.*'
(Chambers, Popular Rhymes of Scotland, p. 74).
