by the restoration to him of his own bunch of keys, which he found with many others in the possession of his uncanny conductor. This personage had held the keys by virtue of his being lord over the hearts of those who never at any time do good: in other words, he was the demon of covetousness. Here we have an instance, more or less conscious, of the tendency, so marked in Jewish literature, to parable. But the form of the parable bears striking testimony to its origin in a myth common to many races. The keys in particular probably indicate that the recompense at one time took the shape of a palladium. This is not at all uncommon in the tales. The Countess Von Ranzau was once summoned from her castle of Breitenburg in Schleswig to the help of a dwarf-woman, and in return received, according to one account, a large piece of gold to be made into fifty counters, a herring and two spindles, upon the preservation of which the fortunes of the family were to depend. The gifts are variously stated in different versions of the tale, but all the versions agree in attaching to them blessings on the noble house of Ranzau so long as they were kept in the family. The Frau Von Hahnen, in a Bohemian legend, receives for her services to a water-nix three pieces of gold, with the injunction to take care of them, and never to let them go out of the hands of her own lineage, else the whole family would fall into poverty. She bequeathed the treasures to her three sons; but the youngest son took a wife, who with a light heart gave the fairy gold away. Misery, of course, resulted from her folly; and the race of Hahnen speedily came to an end.[1]
It is quite possible that the spoons bestowed by Vitra upon the clergyman's wife in Lappmark were once reputed to be the subject of a similar proviso. So common,
- ↑ Keightley, p. 388, citing Stewart; Thorpe, vol. iii. p. 50 et seq., quoting Müllenhoff and Thiele; Grohmann, p. 145; see also Thorpe, vol. iii. p. 51.
