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 compelled to return to the troll's abode. Here we have the phenomenon in a double form; for not only does the husband regain his wife from the troll by pronouncing her name, but he loses her once more by inadvertently summoning her captor. It is a German superstition that a mara, or nightmare, can be effectually exorcised if the sufferer surmises who it is, and instantly addresses it by name. We can now understand how, in the Carmarthenshire story mentioned in Chapter VII., the farmer was rescued from the fairies under whose spell he had been for twelve months. A man caught sight of him dancing on the mountain and broke the spell by speaking to him. It must have been the utterance of his name that drew him out of the enchanted circle.

Returning, however, to the legend of Wastin, we may observe how much narrower and less likely to be infringed is the taboo imposed on him than that imposed on the youth of Blaensawdde. Yet the lady of the Van Pool, whatever her practice, had in theory some relics of old-fashioned wifely duty. She did not object to the chastisement which the laws of Wales allowed a husband to bestow. A husband was permitted to beat his wife for three causes; and if on any other occasion he raised his hand against her, she had her remedy in the shape of a sarâd, or fine, to be paid to her for the disgrace. But a sarâdwould not satisfy this proud lady; nothing less than a divorce would meet the case. The Partridge's wife, as we have seen, was still more exacting: she declined to be struck at all. In the same way the fish who had become a girl, in the Dyak story, cautioned her husband to use her well; and when he struck her she rushed back screaming into the water. In another Bornoese tradition, which is quoted by Mr. Farrer, the heroine is taken up to the sky because her husband had struck her, there having been no previous prohibition. A