mentioned, shows that fairy depredations were by no means confined to babes and young children. Indeed adults were often carried off; and, although this chapter is already far too long, I cannot close it without briefly examining a few such cases. Putting aside those, then, in which boys or young men have been taken, as already sufficiently discussed, all the other cases of robbery, as distinguished from seduction or illusion, are concerned with matrons. The elfin race were supposed to be on the watch for unchurched or unsained mothers to have the benefit of their milk. In one instance the captive was reputed to have freed herself by promising in exchange her husband's best mare under milk, which was retained by the captors until it was exhausted and almost dead. More usually the story relates that a piece of wood is carved in the likeness of the lady and laid in her place, the husband and friends being deceived into believing it to be herself. A man returning home at night overhears the supernatural beings at work. He listens and catches the words: "Mak' it red cheekit an' red lippit like the smith o' Bonnykelly's wife." Mastering the situation he runs off to the smith's house, and sains the new mother and her babe. And he is only just in time, for hardly has he finished than a great thud is heard outside. On going out a piece of bog-fir is found,—the image the fairies intended to substitute for the smith's wife. In North German and Danish tales it is the husband who overhears the conspirators at work, and he often has coolness enough to watch their proceedings on his return home and, bouncing out upon them, to catch them just as they are about to complete their crime. Thus, one clever fellow succeeded in retaining both his wife and the image already put into her bed, which he thrust into the oven to blaze and crackle in the sight and hearing of his wife's assembled friends, who supposed he was burning her until he produced her to their astonished gaze. A tale from Badenoch represents
