"The gypsy," said the Pastor, "where superstition exists, trade upon it, and in old times in Denmark this brought them a rich harvest. They persuaded the farmers' wives that they must have inherited silver, or they could do nothing against evil influences, and acquired thereby many an old-fashioned heirloom. With us they have never pursued, as you suggest, a steady trade."
"Have you not a tradition of a book called Cyprianus?" asked Hardy.
"The idea of the book is from the Sibyll's books of Roman history," replied Pastor Lindal. "The contents of Cyprianus is very differently described. It is related of it that it is a book of prophecy of material events, that is not in a religious sense. Also, it is described as containing formula for raising the devil, or a number of small devils, who immediately demand work to do, and whom it is fatal not to keep employed. There are many stories based on this, chiefly related of persons who accidentally find a Cyprianus and read some of it, when the hobgoblins appear, and the difficulty of the situation increases until some person versed in the use of the book applies the formula that sends the hobgoblins to their proper places."
"The devil I have always heard in Norway as taking the form of a black dog," said Hardy.
"It is the same in our traditions," said Pastor Lindal. "An extraordinary belief was that a carriage at certain times and places would not move, and that the horses could not draw it. The remedy then was, for those who knew how, to take off one hind wheel of the carriage and put it in the carriage, when the devil would have to act as hind wheel to the end of the journey, much to his supposed discomfort. There are many stories of this."
"Hans Christian Andersen's stories have made us acquainted with Nissen, or the house goblin," said Hardy.
"There is little more to tell you then," said the Pastor, "except that Nissen's description is defined by our traditions in Jutland to be a little fellow with sharp cat-formed ears, and to have fingers only, and no thumb. He is supposed to inhabit particular farm-houses and their range of buildings, and, when there is a scarcity of fodder, will steal from another farm; and if there be another Nissen there, they will fight each for the interests of the farm he frequents. He will play tricks on the people working at the farms, particularly so if every Thursday night his porridge is neglected to be put in its accustomed place, generally in the threshing barn."
"But have you no traditions of underground people?" asked Hardy.
"The stories of underground people are more abundant than any other class of tradition," replied the Pastor. "We call them Underjordiske, which means underground people; but by it is included Elle folk or elves, Trolds or goblins, and Bjærg folk or hill people. Their homes are chiefly placed by tradition in the tumuli or barrows to which we have before referred; and at times a tumulus is seen as standing on four pillars, while the Underjordiske dance underneath and drink ale and mead. At times it is related that they come out of their dwellings in the barrows with their red cows, or to air their money, or clean their kitchen utensils. Through all these stories the manner of life of the Underjordiske is the same as that of the Danish Bønde or farmer. They are not, however, always supposed to live in the barrows, as several stories exist of the Bjærg folk coming to a Bønde and asking him to shift his stable to another place, as the dung from his cattle falls on his (the Bjærgmand's) dining-table, and it is disagreeable. If the Bønde obeys, he is promised prosperity, and everything thrives on his farm. They can also, however, be revengeful, and are dangerous generally. Their particular aversion is church bells, and it is generally attributed to their influence that there are so few Underjordiske seen nowadays."
"Can you relate any stories of them?" asked Hardy.