It is necessary for the hero of a Picard story to go and seek the devil in his own abode. The devil of popular imagination, though a terrific ogre, is not the entirely Evil One of theologians; and one of his good points in the story referred to is that he has three fair daughters, the fairest of whom is compelled by the hero to help him in overcoming her father. She accordingly instructs him to eat no meat and to drink no wine at the devil's house, otherwise he will be poisoned. This may remind us of Kan Püdäi, who in the Altaic ballad descends with his steed to the middle of the earth and encounters various monsters. There the grass and the water of the mountain forest through which he rode were poison. In both cases, what is probably meant is, that to eat or drink is to return no more from these mysterious abodes; and it may be to the intent to obviate any such consequence that Saint Peter, in sending a certain king's son down through a black and stinking hole a hundred toises deep underground, in a Gascon tale, to fetch Saint Peter's own sword, provides him with just enough bread in his wallet every morning to prevent his bursting with hunger. An extension of this thought sometimes even prohibits the hero from accepting a seat or a bed offered by way of hospitality on the part of the devil, or the sorceress, to whose dwelling his business may take him, or even to look at the fair temptress who may seek to entice him to eat.[1]
The meaning of the superstition is not easy to trace, but it should be remembered that in the lower stages of human civilization no distinction is drawn between supernatural or spiritual beings who have never been enclosed in human bodies, and the spirits of the dead. Savage philosophy mingles them together in one phantasmagoria of grotesquery and horror. The line which
- ↑ "Mélusine," vol. i. p. 446; Radloff, vol. i. p. 78; Bladé, vol. i. p. 161; Cosquin, vol. ii. p. 10; Cavallius, p. 281; "Revue des Trad. Pop." vol. iv. p. 222.
