by Andrew Lang
THE ORANGE FAIRY BOOK
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Edited by
ANDREW LANG
*
The Orange Fairy Book
First published in 1906
ISBN 978-1-62011-277-9
Duke Classics
© 2012 Duke Classics and its licensors. All rights reserved.
While every effort has been used to ensure the accuracy and reliability of the information contained in this edition, Duke Classics does not assume liability or responsibility for any errors or omissions in this book. Duke Classics does not accept responsibility for loss suffered as a result of reliance upon the accuracy or currency of information contained in this book.
Contents
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Preface
The Story of the Hero Makoma
The Magic Mirror From the Senna
Story of the King Who Would See Paradise
How Isuro the Rabbit Tricked Gudu
Ian, the Soldier's Son
The Fox and the Wolf
How Ian Direach Got the Blue Falcon
The Ugly Duckling
The Two Caskets
The Goldsmith's Fortune
The Enchanted Wreath
The Foolish Weaver
The Clever Cat
The Story of Manus
Pinkel the Thief
The Adventures of a Jackal
The Adventures of the Jackal's Eldest Son
The Adventures of the Younger Son of the Jackal
The Three Treasures of the Giants
The Rover of the Plain
The White Doe
The Girl-Fish
The Owl and the Eagle
The Frog and the Lion Fairy
The Adventures of Covan the Brown- Haired
The Princess Bella-Flor
The Bird of Truth
The Mink and the Wolf
Adventures of an Indian Brave
How the Stalos Were Tricked
Andras Baive
The White Slipper
The Magic Book
Endnotes
Preface
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The children who read fairy books, or have fairy books read to them, do not read prefaces, and the parents, aunts, uncles, and cousins, who give fairy books to their daughters, nieces, and cousines, leave prefaces unread. For whom, then, are prefaces written? When an author publishes a book 'out of his own head,' he writes the preface for his own pleasure. After reading over his book in print—to make sure that all the 'u's' are not printed as 'n's,' and all the 'n's' as 'u's' in the proper names—then the author says, mildly, in his preface, what he thinks about his own book, and what he means it to prove—if he means it to prove anything—and why it is not a better book than it is. But, perhaps, nobody reads prefaces except other authors; and critics, who hope that they will find enough in the preface to enable them to do without reading any of the book.
This appears to be the philosophy of prefaces in general, and perhaps authors might be more daring and candid than they are with advantage, and write regular criticisms of their own books in their prefaces, for nobody can be so good a critic of himself as the author—if he has a sense of humour. If he has not, the less he says in his preface the better.
These Fairy Books, however, are not written by the Editor, as he has often explained, 'out of his own head.' The stories are taken from those told by grannies to grandchildren in many countries and in many languages— French, Italian, Spanish, Catalan, Gaelic, Icelandic, Cherokee, African, Indian, Australian, Slavonic, Eskimo, and what not. The stories are not literal, or word by word translations, but have been altered in many ways to make them suitable for children. Much has been left out in places, and the narrative has been broken up into conversations, the characters telling each other how matters stand, and speaking for themselves, as children, and some older people, prefer them to do. In many tales, fairly cruel and savage deeds are done, and these have been softened down as much as possible; though it is impossible, even if it were desirable, to conceal the circumstance that popular stories were never intended to be tracts and nothing else. Though they usually take the side of courage and kindness, and the virtues in general, the old story-tellers admire successful cunning as much as Homer does in the Odyssey. At least, if the cunning hero, human or animal, is the weaker, like Odysseus, Brer Rabbit, and many others, the story-teller sees little in intellect but superior cunning, by which tiny Jack gets the better of the giants. In the fairy tales of no country are 'improper' incidents common, which is to the credit of human nature, as they were obviously composed mainly for children. It is not difficult to get rid of this element when it does occur in popular tales.
The old puzzle remains a puzzle—why do the stories of the remotest people so closely resemble each other? Of course, in the immeasurable past, they have been carried about by conquering races, and learned by conquering races from vanquished peoples. Slaves carried far from home brought their stories with them into captivity. Wanderers, travellers, shipwrecked men, merchants, and wives stolen from alien tribes have diffused the stories; gipsies and Jews have passed them about; Roman soldiers of many different races, moved here and there about the Empire, have trafficked in them. From the remotest days men have been wanderers, and wherever they went their stories accompanied them. The slave trade might take a Greek to Persia, a Persian to Greece; an Egyptian woman to Phoenicia; a Babylonian to Egypt; a Scandinavian child might be carried with the amber from the Baltic to the Adriatic; or a Sidonian to Ophir, wherever Ophir may have been; while the Portuguese may have borne their tales to South Africa, or to Asia, and thence brought back other tales to Egypt. The stories wandered wherever the Buddhist missionaries went, and the earliest French voyageurs told them to the Red Indians. These facts help to account for the sameness of the stories everywhere; and the uniformity of human fancy in early societies must be the cause of many other resemblances.
In this volume there are stories from the natives of Rhodesia, collected by Mr. Fairbridge, who speaks the native language, and one is brought by Mr. Cripps from another part of Africa, Uganda. Three tales from the Punjaub were collected and translated by Major Campbell. Various savage tales, which needed a good deal of editing, are derived from the learned pages of the 'Journal of the Anthropological Institute.' With these exceptions, and 'The Magic Book,' translated by Mrs. Pedersen, from 'Eventyr fra Jylland,' by Mr. Ewald Tang Kristensen (Stories from Jutland), all the tales have been done, from various sources, by Mrs. Lang, who has modified, where it seemed desirable, all the narratives.
The Story of the Hero Makoma
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From the Senna (Oral Tradition)
Once upon a time, at the town of Senna on the banks of the Zambesi, was born a child. He was not like other children, for he was very tall and strong; over his shoulder he carried a big sack, and in his hand an iron hammer. He could also speak like a grown man, but usually he was very silent.
One day his mother said to him: 'My child, by what name shall we know you?'
And he answered: 'Call all the head men of Senna here to the river's bank.' And his mother called the head men of the town, and when they had come he led them down to a deep black pool in the river where all the fierce crocodiles lived.
'O great men!' he said, while they all listened, 'which of you will leap into the pool and overcome the crocodiles?' But no one would come forward. So he turned and sprang into the water and disappeared.
The people held their breath, for they thought: 'Surely the boy is bewitched and throws away his life, for the crocodiles will eat him!' Then suddenly the ground trembled, and the pool, heaving and swirling, became red with blood, and presently the boy rising to the surface swam on shore.
But he was no longer just a boy! He was stronger than any man and very tall and handsome, so that the people shouted with gladness when they saw him.
'Now, O my people!' he cried, waving his hand, 'you know my name—I am Makoma, "the Greater"; for have I not slain the crocodiles into the pool where none would venture?'
Then he said to his mother: 'Rest gently, my mother, for I go to make a home for myself and become a hero.' Then, entering his hut he took Nu-endo, his iron hammer, and throwing the sack over his shoulder, he went away.
Makoma crossed the Zambesi, and for many moons he wandered towards the north and west until he came to a very hilly country where, one day, he met a huge giant making mountains.
'Greeting,' shouted Makoma, 'you are you?'
'I am Chi-eswa-mapiri, who makes the mountains,' answered the giant; 'and who are you?'
'I am Makoma, which signifies "greater,"' answered he.
'Greater than who?' asked the giant.
'Greater than you!' answered Makoma.
The giant gave a roar and rushed upon him. Makoma said nothing, but swinging his great hammer, Nu-endo, he struck the giant upon the head.
He struck him so hard a blow that the giant shrank into quite a little man, who fell upon his knees saying: 'You are indeed greater than I, O Makoma; take me with you to be your slave!' So Makoma picked him up and dropped him into the sack that he carried upon his back.
He was greater than ever now, for all the giant's strength had gone into him; and he resumed his journey, carrying his burden with as little difficulty as an eagle might carry a hare.
Before long he came to a country broken up with huge stones and immense clods of earth. Looking over one of the heaps he saw a giant wrapped in dust dragging out the very earth and hurling it in handfuls on either side of him.
'Who are you,' cried Makoma, 'that pulls up the earth in this way?'
'I am Chi-dubula-taka,' said he, 'and I am making the river-beds.'
'Do you know who I am?' said Makoma. 'I am he that is called "greater"!'
'Greater than who?' thundered the giant.
'Greater than you!' answered Makoma.
With a shout, Chi-dubula-taka seized a great clod of earth and launched it at Makoma. But the hero had his sack held over his left arm and the stones and earth fell harmlessly upon it, and, tightly gripping his iron hammer, he rushed in and struck the giant to the ground. Chi-dubula-taka grovelled before him, all the while growing smaller and smaller; and when he had become a convenient size Makoma picked him up and put him into the sack beside Chi- eswa-mapiri.
He went on his way even greater than before, as all the river-maker's power had become his; and at last he came to a forest of bao- babs and thorn trees. He was astonished at their size, for every one was full grown and larger than any trees he had ever seen, and close by he saw Chi-gwisa-miti, the giant who was planting the forest.
Chi-gwisa-miti was taller than either of his brothers, but Makoma was not afraid, and called out to him: 'Who are you, O Big One?'
'I,' said the giant, 'am Chi-gwisa-miti, and I am planting these bao-babs and thorns as food for my children the elephants.'
'Leave off!' shouted the hero, 'for I am Makoma, and would like to exchange a blow with thee!'
The giant, plucking up a monster bao-bab by the roots, struck heavily at Makoma; but the hero sprang aside, and as the weapon sank deep into the soft earth, whirled Nu-endo the hammer round his head and felled the giant with one blow.
So terrible was the stroke that Chi-gwisa- miti shrivelled up as the other giants had done; and when he had got back his breath he begged Makoma to take him as his servant. 'For,' said he, 'it is honourable to serve a man so great as thou.'
Makoma, after placing him in his sack, proceeded upon his journey, and travelling for many days he at last reached a country so barren and rocky that not a single living thing grew upon it—everywhere reigned grim desolation. And in the midst of this dead region he found a man eating fire.
'What are you doing?' demanded Makoma.
'I am eating fire,' answered the man, laughing; 'and my name is Chi-idea-moto, for I am the flame-spirit, and can waste and destroy what I like.'
'You are wrong,' said Makoma; 'for I am Makoma, who is "greater" than you—and you cannot destroy me!'
The fire-eater laughed again, and blew a flame at Makoma. But the hero sprang behind a rock—just in time, for the ground upon which he had been standing was turned to molten glass, like an overbaked pot, by the heat of the flame-spirit's breath.
Then the hero flung his iron hammer at Chi- idea-moto, and, striking him, it knocked him helpless; so Makoma placed him in the sack, Woro-nowu, with the other great men that he had overcome.
And now, truly, Makoma was a very great hero; for he had the strength to make hills, the industry to lead rivers over dry wastes, foresight and wisdom in planting trees, and the power of producing fire when he wished.
Wandering on he arrived one day at a great plain, well watered and full of game; and in the very middle of it, close to a large river, was a grassy spot, very pleasant to make a home upon.
Makoma was so delighted with the little meadow that he sat down under a large tree and removing the sack from his shoulder, took out all the giants and set them before him. 'My friends,' said he, 'I have travelled far and am weary. Is not this such a place as would suit a hero for his home? Let us then go, to-morrow, to bring in timber to make a kraal.'
So the next day Makoma and the giants set out to get poles to build the kraal, leaving only Chi-eswa-mapiri to look after the place and cook some venison which they had killed. In the evening, when they returned, they found the giant helpless and tied to a tree by one enormous hair!
'How is it,' said Makoma, astonished, 'that we find you thus bound and helpless?'
'O Chief,' answered Chi-eswa-mapiri, 'at mid- day a man came out of the river; he was of immense statue, and his grey moustaches were of such length that I could not see where they ended! He demanded of me "Who is thy master?" And I answered: "Makoma, the greatest of heroes." Then the man seized me, and pulling a hair from his moustache, tied me to this tree—even as you see me.'
Makoma was very wroth, but he said nothing, and drawing his finger-nail across the hair (which was as thick and strong as palm rope) cut it, and set free the mountain-maker.
The three following days exactly the same thing happened, only each time with a different one of the party; and on the fourth day Makoma stayed in camp when the others went to cut poles, saying that he would see for himself what sort of man this was that lived in the river and whose moustaches were so long that they extended beyond men's sight.
So when the giants had gone he swept and tidied the camp and put some venison on the fire to roast. At midday, when the sun was right overhead, he heard a rumbling noise from the river, and looking up he saw the head and shoulders of an enormous man emerging from it. And behold! right down the river-bed and up the river-bed, till they faded into the blue distance, stretched the giant's grey moustaches!
'Who are you?' bellowed the giant, as soon as he was out of the water.
'I am he that is called Makoma,' answered the hero; 'and, before I slay thee, tell me also what is thy name and what thou doest in the river?'
'My name is Chin-debou Mau-giri,' said the giant. 'My home is in the river, for my moustache is the grey fever-mist that hangs above the water, and with which I bind all those that come unto me so that they die.'
'You cannot bind me!' shouted Makoma, rushing upon him and striking with his hammer. But the river giant was so slimy that the blow slid harmlessly off his green chest, and as Makoma stumbled and tried to regain his balance, the giant swung one of his long hairs around him and tripped him up.
For a moment Makoma was helpless, but remembering the power of the flame-spirit which had entered into him, he breathed a fiery breath upon the giant's hair and cut himself free.
As Chin-debou Mau-giri leaned forward to seize him the hero f
lung his sack Woronowu over the giant's slippery head, and gripping his iron hammer, struck him again; this time the blow alighted upon the dry sack and Chin- debou Mau-giri fell dead.
When the four giants returned at sunset with the poles, they rejoiced to find that Makoma had overcome the fever-spirit, and they feasted on the roast venison till far into the night; but in the morning, when they awoke, Makoma was already warming his hands to the fire, and his face was gloomy.
'In the darkness of the night, O my friends,' he said presently, 'the white spirits of my fathers came upon me and spoke, saying: "Get thee hence, Makoma, for thou shalt have no rest until thou hast found and fought with Sakatirina, who had five heads, and is very great and strong; so take leave of thy friends, for thou must go alone."'
Then the giants were very sad, and bewailed the loss of their hero; but Makoma comforted them, and gave back to each the gifts he had taken from them. Then bidding them 'Farewell,' he went on his way.
Makoma travelled far towards the west; over rough mountains and water-logged morasses, fording deep rivers, and tramping for days across dry deserts where most men would have died, until at length he arrived at a hut standing near some large peaks, and inside the hut were two beautiful women.
'Greeting!' said the hero. 'Is this the country of Sakatirina of five heads, whom I am seeking?'
'We greet you, O Great One!' answered the women. 'We are the wives of Sakatirina; your search is at an end, for there stands he whom you seek!' And they pointed to what Makoma had thought were two tall mountain peaks. 'Those are his legs,' they said; 'his body you cannot see, for it is hidden in the clouds.'
Makoma was astonished when he beheld how tall was the giant; but, nothing daunted, he went forward until he reached one of Sakatirina's legs, which he struck heavily with Nu-endo. Nothing happened, so he hit again and then again until, presently, he heard a tired, far-away voice saying: 'Who is it that scratches my feet?'
And Makoma shouted as loud as he could, answering: 'It is I, Makoma, who is called "Greater"!' And he listened, but there was no answer.