32 
NATURE NOTES. 
we think Mr. Hartland might have been somewhat more explicit. More stress 
might have been laid on the close connection in some groups of legends (especially 
Scottish) between fairyland and hell, and we doubt whether the idea of tynes 
paid by the fairies every seven years originated, as Mr. Hartland seems to think, 
with the legend of Thomas of Erceldoune. Hogg’s poems, and, we imagine, 
Scotch fairy mythology in general, contain many references to tynes. Again, in 
discussing the swan-maiden stories, some allusion might have been made to the 
feather-dress being, sometimes, at least, used simply for the purpose of wings (as 
in the tine Danish ballad of German Gladenswain), in which it has no connection 
with the nature or powers of the wearer (supernatural or otherwise). Again, the 
curious incident in the story of Janshab, in the Thousand and One Nights, in 
which Shamsah discovers her stolen property by means of her keen sense of 
smell, might have been mentioned. 
The book will probably be found interesting to most classes of readers ; and 
its value is increased by a fairly complete list of authorities, and a good index. 
W. F. K. 
Beside the Fire, a collection of Irish Gaelic Folk Stories, by Douglas Hyde, 
LL.D., M.R.I.A., with additional notes by Alfred Nutt. London: David N’utt. 
[8vo, cloth, pp. lviii., 204. Price 7s. 6d.] 
Any reader conversant with the subject will at once recognise the fact that 
this book is distinctly the most valuable contribution that has ever been made to 
Irish folk-lore. It would be hardly an exaggeration to say that it is the only 
work in that particular department that is trustworthy in its details and scientific 
in its treatment. The present reviewer has more than once pointed out in other 
quarters that the interesting collections of Irish fairy tales which have been popu- 
larised by Crofton Croker, Lover, Lady Wilde and others are almost entirely 
valueless from a scientific point of view. “ Everything which real students most 
desire — mention of authorities, local touches, chronological and topographical 
details, anything that would render it possible to separate genuine ancient legend 
from modern invention or artistic embellishment — all these are either carelessly 
omitted or carefully suppressed.”* In the volume before us Dr. Hyde has not 
only complied with all the conditions here laid down, but has given us a collection 
of folk stories superior in interest as they are in fidelity to any that have preceded 
it. It would take up far more space than we have at our disposal to give any 
idea of the value of this remarkable book, but we would strongly recommend it, 
not only to lovers of folk-lore but to lovers of nature, for its many examples of that 
“ animism,” so well defined by Mr. Alfred Nutt in his admirable introduction as 
“ the acceptance of a life common to, not alone man and animals, but all manifes- 
tations of force. In so far as a distinction is made between the life of man and 
that of nature at large it is in favour of the latter, to which more potent energy is 
ascribed.” 
There is one very beautiful example akin to what Mr. Joseph Jacobs 
calls “the bird, beast, fish type,” which he explains as follows: “ I. A man 
does a kindness to a beast of the earth, a winged creature of the air, and a denizen 
of the water. 2. He falls into danger, or has tasks to perform. And these — 
3. He accomplishes by means of the thankful creatures.” 
It occurs in the “ Hags of the Long Teeth,” in which, oddly enough for an 
Irish story, a bishop and a priest are unmercifully put to shame by the hags and 
their father Dermod O’Muloony, who discomfits their reverences in the form of 
a big black dog. “ About a week after that,” the story goes on to say, “ the priest 
was one day by himself in his chamber alone. The day was very fine and the 
window was open. The robin of the red breast came in and a little herb in its 
mouth. The priest stretched out his hand and she laid the herb down on it. 
‘ Perhaps it was God sent me this herb,’ said the priest to himself, and he ate it. 
He had not eaten it one moment till he was as well as ever he was, and he said : 
‘ A thousand thanks to Him who has power stronger than the power of enchant- 
ment.’ 
“ Then said the robin : ‘ Do you remember the robin of the broken foot you 
had, two years this last winter ? ’ 
The Academy, September 27, 1890. 
