THERE was a king before now, and he married, and he had but one daughter. When his wife departed, he would marry none but one whom her clothes would fit. His daughter one day tried her mother's dress on, and she came and she let her father see how it fitted her. It was fitting her well. When her father saw her he would marry no woman but her. She went, crying where her muime was; and her foster mother said to her, "What was the matter with her?" She said, "That her father was insisting that he would marry her." Her muime told her to say to him, "That she would not marry him till he should get her a gown of the swan's down." He went, and at the end of a day and a year he came, and the gown with him She went again to take the counsel of her muime "Say to him," said her muime, "that thou wilt not marry him till he gets thee a gown of the moorland canach "She said this to him He went, and at the end of a day and year he returned, and a gown of the moorland canach with him. "Say now to him," said her muime, "that thou wilt not marry him till he brings thee a gown of silk that will stand on the ground with gold and silver." At the end of a day and year he returned with the gown. "Say to him now," said her muime, "that thou wilt not marry him till he brings thee a golden shoe, and a silver shoe." He got her a golden shoe and a silver shoe. "Say to him now," said her muime, "that thou wilt not marry him unless he brings thee a kist that will lock without and within, and for which it is all the same to be on sea or on land." When she got the kist, she folded the best of her mother's clothes, and of her own clothes in it. Then she went herself into the kist, and she asked her father to Put it out on the sea to try how it would swim. Her father put it out; when it was put out, it was going, and going, till it went out of sight.

It went on shore on the other side; and a herd came where it was intending to break it, in hopes that there were finding in the chest. When he was going to break it she called out, "Do not so; but say to thy father to come here, and he will get that which will better him for life." His father came, and he took her with him to his own house. It was with a king that he was herd, and the king's house was near him. "If I could get," said she, "leave to go to service to this great house yonder." "They want none," said the herd, "unless they want one under the hand of the cook." The herd went to speak for her, and she went as a servant maid under the hand of the cook. When the rest were going to the sermon; and when they asked her if she was going to it, she said that she was not; that she had a little bread to bake, and that she could not go to it. When they went away, she took herself to the herd's house, and she put on a gown of the down of the swan. She went to the sermon, and she sat opposite the king's son. The king's son took love for her. She went a while before the sermon skailed, she reached the herd's house, she changed her clothes, and she was in before them. When the rest came home, it was talking about the gentlewoman that was at the sermon they were.

The next Sunday they said to her, "Was she going to the sermon;" and she said, "That she was not, that she had a little bread to bake." When they went away, she reached the herd's house, and she put on a gown of the moorland canach; and she went to the sermon. The king's son was seated where he was the Sunday before, and she sat opposite to him. She came out before them, and she changed, and she was at the house before them; and when the rest came home, it was talking about the great gentlewoman that was at the sermon they were. The third Sunday, they said to her, "Was she going to the sermon;" and she said, "That she was not, that she had a little bread to bake." When they went away, she reached the herd's house; she put on the gown that would stand on the ground with gold and silver, and the golden shoe and the silver shoe, and she went to the sermon. The king's son was seated where she was the Sunday before, and she sat where he was. A watch was set on the doors this Sunday. She arose, she saw a cranny, and she jumped out at the cranny; but they kept hold of one of the shoes.

The king's son said, "Whomsoever that shoe would fit, she it was that he would marry."

Many were trying the shoe on, and taking off their toes and heels to try if it would fit them; but there were none whom the shoe would fit. There was a little bird in the top of a tree, always saying as every one was trying on the shoe, "Beeg beeg ha nan doot a heeg ach don tjay veeg a ha fo laiv a hawchkare." "Wee wee, it comes not on thee; but on the wee one under the hand of the cook." When he could get none whom the shoe would fit, the king's son lay down, and his mother went to the kitchen to talk over the matter. "Wont you let me see the shoe?" said she; "I will not do it any harm at all events." "Thou! thou ugly dirty thing, that it should fit thee." She went down, and she told this to her son. "Is it not known," said he, "that it wont fit her at all events? and can't you give it her to please her?" As soon as the shoe went on the floor, the shoe jumped on her foot. "What will you give me," said she, "to let you see the other one?" She reached the herd's house, and she put on the shoes, and the dress that would stand on the floor with gold and silver. When she returned, there was but to send word for a minister, and she herself and the king's son married.

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Campbell's Comments on the Tale

Ann Darroch got this tale from Margaret Connel.

The chest meant by the narrator of this version is clearly the kist, which every well provided highland lass takes to service. Such kists, and such lassies seated on them, may be seen in every highland steam-boat; and still finer kists may be seen in every cottage in Norway, where wood is more plentiful, and kists are on a larger scale. The contents of all are alike; the clothes of generations. The mother's Sunday dresses, and the grandmother's, with some fine shawl, or cap, or bonnet, or something hideous, modern, and fashionable, more prized far than the picturesque old plaid, or bright red cloak of Scotch women, or the endless Norse costumes, which are going out of fashion in the same way. The little bird's note is imitated, and I have tried to spell the speech in English.

2d. I heard a version of this in the island of South Uist, in September 1859, from my companion MacCraw, who got it from a girl then in the inn at the Sound of Benbecula, MORAG A CHOTA BHAIN, Margery White Coats. A king had four daughters, and his wife died, and he said he would marry any one whom his dead wife's clothes would fit. One day the daughters tried, and the youngest only could wear them. The king saw them from a window, and wished to marry her, and she went for advice to her mother's brother. He advised her to promise to marry the king if he would bring her a gown of birds' down, and a gown of the colours of the sky, woven with silver; and when he got that, a gown of the colours of the stars, woven with gold, and glass shoes. When he had got them, she escaped with all her clothes, by the help of her uncle, on a filly, with a magic bridle, she on one side, and her chest of clothes on the other. She rode to a king's palace, hid the chest in a hill under a bush of rushes, turned the filly loose, and went to the palace with nothing on but a white petticoat and a shift. She took service with the cook, and grew dirty and ugly, and slept on a bench by the kitchen fire, and her work was to blow under the great caldron all day long. One day the king's son came home, and was to hold a feast; she went to the queen and asked leave to go, and was refused because she was so dirty. The queen had a basin of water in her hand, and threw it at her, and it broke. She went to the hill, took out the dress of down and silver, and shook her magic bridle; the filly came, and she mounted, and rode to the feast. "The king's son took her by the hand, and took her up as high as any there, and set her on his own lap; and when the feast was over, there was no reel that he danced but he gave it to her." He asked her whence she came, and she said, from the kingdom of Broken Basins; and the prince said that he had never heard of that land, though he had travelled far. She escaped and returned to the cook, and all were talking about the beautiful lady. She asked about her, and was told not to talk about what she did not understand, "a dirty little wretch like her." Then the prince had another feast; and she asked leave again, and the queen refused, and threw a candlestick at her, and it broke, and she did as before. She put on another dress and went; the king's son had eight men on each side of the door to catch her. The same scene went on, and she said she came from the country of Candlesticks--"TIR NAN COILLEARAN," and escaped, leaving a glass shoe. Then the king's son fell sick (of course), and would only marry the woman whom the shoe would fit; and all the ladies came and cut off their toes and heels, but in vain. Then he asked if there was none other. Then a small creature put his head in at the door and said, "If thou didst but know, she whom thou seekest is under the cook." Then he got the history of the basin and candlestick from his mother. The shoe was tried and fitted, and he was to marry Morag. All were in despair, and abused her; but she went out to her chest, shook the magic bridle, and arrayed herself, and came back on the filly, with a "powney" behind with the chest. Then all there that had despised her fell on their knees, and she was married to the prince. "And I did not get a bit there at the wedding," said the girl.

This was told as we walked along the road, and is but a short outline of what was told me, written from notes made in the evening. The man said that the girl told it with a great deal of the queer old language, which he could not remember.

The girl and her chest on the same horse may be seen in the Highlands. The girl, in her white coats and short gown, may be seen blowing the fire in highland inns, the queen's likeness might be found; and the feast is a highland ball; the filly and the magic bridle are common in other stories; the incidents of the basin and candlestick have an equivalent in Norse; and I got them from a woman at the Sound of Barra afterwards, in another story. This shows what may be lost by dignified travelling. While the man was enjoying himself in the kitchen, the employer was smoking in solitary dignity, up stairs in his bed-room, writing a journal, and utterly unconscious that the game he pursued was, so near.

I have other versions of this tale from other sources, and may find room for them hereafter.

The beginning is clearly the same as the French story of "Peau d'Ane," and the end of it is the same as the Norse "Katie Wooden Cloak;" that is the same as Mr. Peter Buchan's "Rashen Coatie" (MSS. collection); and that again has something of "The Sharp Grey Sheep" in Gaelic; and that has to do with half a dozen stories in Grimm; and this is like "Cinderella," and like a Scotch story, quoted in a review of Chambers' Nursery Rhymes in Tait's Edinburgh Magazine.

In fifteen volumes which I explored one fine day, to see if Tait could account for highland stories, I found few popular tales; and of these taken from the German, which I did find, I have found none in the west, so far as I can remember. Tait's stories are polished, but in some of the original poetry legends can be traced.

"Finette Cendron," in the collection of the Contesse d'Aulnoy, belongs to the same class; and the story exists in Straparola, a book which is now very little known, and which deserves to be forgotten, but which contains useful information nevertheless. Those who hold that popular tales are derived from books, will look on Straparola's story as the original. It was printed at Venice in Italian in 1567, that is 293 years ago. Those who hold that popular tales are preserved in all countries, and in all languages alike, will hold that the Italian, German, French, Norse, English, and Gaelic, are all versions of the same story, and that it is as old as the common stock from which all these races sprang.

After working for a year, and weighing all the evidence that has come in my way, I have come to agree with those who hold that popular tales are generally pure traditions; but in order that others may judge, I give the following short outline of the story in Straparola. Favola iv.

Tebaldo, prince of Salerno, promises to his dying wife, that he will only marry another, if he can find one whom a certain ring will fit. After a time the promise becomes known, and it is noised abroad that the prince wishes to marry again. Ladies come; but the ring is too small for one, too large for another, and fits no one. One day, Doralice, the daughter of Tebaldo, tries on her mother's ring, and shows her father that it fits, and then the same strange unnatural wish to marry his daughter seizes the Prince of Salerno that seizes the fathers in the French and Gaelic stories, and caused the Cenci tragedy; but the French and Gaelic stories have something about dresses, which the Italian has not.

Doralice goes to her old nurse for advice, and hides herself in a wardrobe which none could open from without but the nurse, who puts in a supply of a certain liquor, of which a spoonful, however small, would keep a person alive for a long time. The wardrobe is described, and it is such a one as would be found in an Italian palace. The father, having missed the daughter, cannot abide the sight of the wardrobe, orders it to be carried to the piazza by servants, and it is sold to a Genoese merchant. He carries it over sea in a ship to Britannia, and there sells it to the king "Genese."

Here let me remark that the form of the popular tale was exactly the same as it is now, nearly three hundred years ago. The scene is laid somewhere a long way off; the names are those which the narrator happens to know, misapplied; the ornaments are those about him; and the incidents. within a certain range, are preserved entire. The story is an old play, with new scenery, and decorations in every country, and with fresh actors in every age.

King Genese of England comes on board the ship, and is taken with the beauty of the wardrobe, buys it, and has it taken to his own chamber. The hidden lady comes out when she is left alone, adorns the chamber, sweeps it and keeps it neat, and at last she is discovered, and the king marries her.

And here the Italian story goes off on quite a different road. It does as popular tales seem to do everywhere else. No sooner has a seeming origin been discovered for one bit, than the whole changes into something else. It is as if some convulsion were to overturn the Vatican, and break the statues once more, and some future antiquary were to try to fit the heads, legs, and arms to the proper bodies. The head of Apollo would not do for the Torso Farnese, but it might seem to fit some strapping Venus, and her arms might go on to some Apollino; and so, when only a few fragments of popular tales are known, it is perfectly hopeless to try to restore them. If all the fragments of all the statues in the Vatican were gathered together, then there might be some hope of mending them; but some are strongly suspected not to wear their own heads even now. If all the fragments of all the popular tales in the world were gathered, something might be reconstructed; but, unless each collector is content to bring his gatherings without alteration, the restorer will have hard work.

But to return to Straparola. The king marries the beautiful lady who keeps his room so tidy in so mysterious a manner, and they have two sons. The wicked Tebaldo, wandering over the world in disguise, arrives in Britain, knows his daughter, obtains access to the palace, murders the two children, and leaves a bloody knife in the Queen's possession. An astrologer is consulted, tells that the knife will be found, and it is found in the Queen's keeping; and she is to die. The astrologer, who knows everything, goes off to the old nurse, who comes at once to England, and tells the king all that has happened. Tebaldo is caught, and torn to pieces by four horses, and his flesh given to rabid dogs.

So end the wicked in many Gaelic tales. "He was torn between horses, burned amongst fires, and his ashes let fly with the wind," is the end of one.

The French story, "Peau d'Ane," is in "les Contes des Fées de Charles Perrault," the wicked father was sent for "Robes," "Couleur du temps," "Couleur du soleil," "Couleur de la Lune," and got them; and then for a donkey's skin, in which the lady disguised herself. But then the French story goes off on another road, for the donkey was precious and magical, and pieces of gold were found in his stall; and he belongs to another class of stories, which have Gaelic relations. (Perrault died 1703).

And so popular tales are woven together in a network which seems to pervade the world, and to be fastened to everything in it. Tradition, books, history, and mythology, hang together; no sooner has the net been freed from one snag, and a mesh gained, than another mesh is discovered; and so, unless many hands combine, the net and the contents will never be brought to shore.

Campbell, J. F. Popular Tales of the West Highlands: Orally Collected. London: Alexander Gardner, 1890-1893. (Reprint available from Detroit: Singing Tree Press, 1969.)