谁有《水中女妖》中的神话故事的英文版?

各种水妖故事～：
Yorkshire Legends and Traditions of Wells
England
Springs and wells of water have, in all lands and in all ages, been greatly valued, and in some regarded with a feeling of veneration little, if at all, short of worship.
They have yielded their treasure to the sustenance and refreshment of man and beast, as age after age of the world's history has passed along, and have been centers around which village story and gossip have gathered for generation after generation. Little wonder, therefore, is it that legends and traditions abound concerning them. These are often extremely local, and therefore little known.
The names alone, however, suggest much. The memory of the mythical gods, satyrs, and nymphs of the ancient heathen times lingers in a few, as in Thors-kil or Thors-well, in the parish of Burnsall; and in the almost universal declaration -- by which not over-wise parents seek to deter children from playing in dangerous proximity to a well -- that at the bottom, under the water, dwells a mysterious being, usually named Jenny Green-teeth or Peg-o'-the-Well, who will certainly drag into the water any child who approaches too near to it.
The tokens of medieval reverence for wells are abundant. The names of the saints to whom the wells were dedicated yet cling to them. "There is scarcely a well of consequence in the United Kingdom," says the editor of Lancashire Folk-lore, "which has not been solemnly dedicated to some saint in the Roman calendar."
Thus in Yorkshire we have Our Lady's Well or Lady Well, St. Helen's Well (very numerous), St. Margaret's Well at Burnsall, St. Bridget's Well near Ripon, St. Mungo's Well at Copgrove, St. John's Well at Beverley, St. Alkelda's Well at Middleham, etc. Dr. Whitaker remarks that the wells of Craven, which bear the names of saints, are invariably presided over by females, as was the case with wells under the pagan ritual, in which nymphs exclusively enjoyed the same honor.
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Source: Thomas Parkinson, Yorkshire Legends and Traditions (London: Elliot Stock, 1888), pp. 202-203.
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Water Demons
Scotland
In many of the deep pools of the streams and rivers guardian-demons were believed to reside, and it was dangerous to bathe in them.
Sometimes, when a castle or mansion was being sacked, a faithful servant or two contrived to rescue the plate chest, and to cast it into a deep pool in the nearest stream.
On one occasion a diver was got to got to the bottom of such a pool to fetch up the plate of the neighboring castle. He dived, saw the plate chest, and was preparing to lift it, when the demon ordered him to go to the surface at once, and not to come back. At the same time the demon warned him that, if he did come back, he would forfeit his life. The diver obeyed. When he reached the bank he told what he had seen, and what he had heard.
By dint of threats and promises of large reward, he dived again. In a moment or two afterwards his heart and lungs rose and floated on the surface of the water. They had been torn out by the demon of the pool.
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Source: Walter Gregor, Notes on the Folk-Lore of the North-East of Scotland (London, 1881), p. 67.
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Holy Lake near Neuhoff
Germany
There is a lake known as Holy Lake near the village of Neuhoff not far from the Elbe River in the district of Wolmirstedt.
At the time of Burkhard, the twenty-seventh archbishop of Magdeburg, who served from the year 1295 to the year 1304, this lake was filled with spirits and ghosts. They often frightened the fishermen and boatsmen, and caused them much harm, drowning and causing the miserable death of many a man. When Archbishop Burkhard, a very pious and God-fearing man, heard of this, he went to the lake with great sincerity, and blessed the place, driving the evil spirits away, and they have never been seen there again.
From that time until the present day the lake has been known as Holy Lake.
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Source: J. D. H. Temme, Die Volkssagen der Altmark, mit einem Anhange von Sagen aus den übrigen Marken und aus dem Mageburgischen (Berlin: in der Nicolaischen Buchhandlung, 1839), pp. 145-146.
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Brother Nickel
Germany
On the Island of Rügen, in a thick forest, there is a deep lake. It is rich with fish, but its water is cloudy, and one cannot fish there. Nonetheless, many long years ago a number of fishermen attempted to do so, and brought their boat to the lake. The next day they returned home for their nets, and when they came back, their boat had disappeared. Then one of the fishermen looked around and discovered the vessel stuck in the top of a tall beech tree.
He cried out: "Who in the devil put my boat up the tree?"
They saw no one, but a voice from nearby answered, saying, "The devils did not do it. I did it together with my brother Nickel!"
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Source: Jacob and Wilhelm Grimm, Deutsche Sagen (1816/1818), vol. 1, no. 55.
Click here for the German-language original text: Bruder Nickel.
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Lorelei
Germany
Her beauty was her undoing. Lorelei was not willfully seductive, but men could not resist her charms, and she could not resist their advances. She was bringing scandal and disgrace to the respectable town of Bacharach-on-the-Rhine.
There was even talk that she must be a witch or a woman possessed of the devil. The bishop, however, would not hear of an execution without due process, and he summoned her to his court. His questions were at first stern and severe. Her answers were simple and sincere. The bishop's severity, his piety, and his priesthood, however, did not prevail, and in the end he pronounced her free of all guilt.
"I cannot continue like this!" she cried. "My eyes are the destruction of every man who looks into them. I have loved only one man, and he abandoned me and left for a distant land. Please let me die!"
But the good bishop could not bring himself to pronounce a death sentence. Instead, he proposed that she dedicate herself to God, and called three knights to accompany her to the convent. Arrangements were made forthwith, and the three knights were soon underway with their beautiful ward.
When their path led them past a high cliff overlooking the Rhine, Lorelei had one last request of her escorts. "Please," she said, "let me climb the cliff and have one last look into the Rhine." Unable to deny her this wish, the three knights tethered their horses, and the four of them climbed to the top of the cliff.
Standing at the edge of the precipice, Lorelei said, "See that boat on the Rhine. The boatman is my lover!" And with no further warning, she jumped from the cliff into the Rhine.
The three knights also met their death there, without a priest and without a grave.
Who is the singer of this song?
A boatman on the Rhine,
And we always hear the echo
Of the Three-Knight-Stone:
Lorelei
Lorelei
Lorelei
As though there were three of us.
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Retold from the ballad "Lore Lay" by Clemens Brentano (1801). The spelling "Lorelei" was used by poets Joseph von Eichendorff, Heinrich Heine, and others.
Click here for the original ballad (here spelled "Loreley"), upon which the above story is based: Loreley, eine Ballade von Clemens Brentano.
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Water Nixes, The Water-Man, and His Wife
Poland/Germany
The water-man (Wendish wodny muz), also called the nix (Wendish nykus), as well as his spouse the water-woman (wodna zona), lives in the rivers, lakes, and ponds of Lusatia. He tempts passers-by to go bathing, in order to drown them. This he does to everyone who trespass into his domain while bathing. Blue spots on a drowned person's body are a sign that the nixes caused the drowning.
In appearance a nix cannot be distinguished from a human. On dry land he is powerless, and can be taken prisoner and forced into servitude. He produces children with his wife, and these interact with human children. They even associate with humans at dances and fall in love with pretty girls and young men. The daughter of a water-man can always be recognized by the wet hem on her skirt.
The water-man usually wears a red cap on his head, and the water-woman red stockings on her feet. Further, in the towns of Upper Lusatia it has been observed that if a man wearing a linen jacket with a wet bottom hem comes to the weekly market and buys grain at above the market price, then grain will become more expensive. However, if he sells grain at a better price than others, the price of grain will fall. This man is the water-man.
His wife is often seen sitting on a bank in her red stockings spinning or bleaching her laundry. In this last instance it means there will be rainy weather or high water. Just as the water-man bargains with grain, she bargains with butter, thus giving an indication of future prices.
In the region around Zittau during the moon's first and last quarters, the water-man sits on riverbanks where the water is slow and deep and makes no sound. His appearance is ugly, with a very pale face and long black hair that hangs down to his shoulders. He is dressed from head to foot in brownish-yellow leather that has been put together entirely from little scraps. By moonlight he counts them aloud, at the same time slapping his legs with his hands. He can be recognized by this sound.
Curiosity seekers and daredevils, lured by this sound, have seen him sitting there on an overhanging bank and have attempted to interrupt him by counting and clapping. He slipped into the murmuring water, and nothing happened to them, but then they had the unpleasant experience of hearing clapping and counting in front of their house every night. This continued until fear and anger finally caused them to join in with the counting, upon which they heard loud laughter, and were then no longer disturbed in their rest.
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Source: Karl Haupt, "Die Wassernixen, der Wassermann und seine Frau," Sagenbuch der Lausitz (Leipzig: Verlag von Wilhelm Engelmann, 1862), vol. 1, no. 44, pp. 46-47.
Translated by D. L. Ashliman. © 2000.
Lusatia (German Lausitz) is a region centered on the Neisse and Spree rivers with a historically mixed culture of Slavs (known as Wends or Sorbs) and Germans. The western portions are now part of Germany; the eastern portions belong to Poland.
Note by Karl Haupt:
The Slavic woda (water) and wodny (nix) have been associated with the Germanic Wodan. The Scandinavian Odin is, of course, also a nix (or Nichus, a personification of Odin's). However, the German Wuothan appears foremost as the ruler of the air, as a god of wind and storm, whose breath [German Odem] blows in the woods and around the mountain summits. It is possible, of course, that the Slavs transformed the air god into a water god. Slavs have a great affinity for water. They practice water oracles, water sacrifices, and sacred ablutions in the manner of Oriental custom. The musical nix of the Wends is just as significant for the Slavic perspective as are the dwarfs and the wild huntsman -- who live within the mountains and in the air -- for the perspective of the Germans. Just as the music of a storm is more magnificent, simpler, and at the same time more spiritual than the more artful but smaller splashing of waves, so do the two nations differ from each other. Lusatia shows both tendencies. Its religious views differ as greatly as do the Germanic mountain forests of the south and the Slavic water forest (along the River Spree) of the north. But concerning the similarity of the words, their meaning can well reflect the view that water plays the same role for the Slavs that air does for the Germans, thus indicating a common linguistic root.
Link to addition information about the Germanic god Wodan or Odin: Odin's Home Page.
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The Merrow
Ireland
The Merrow, or if you write it in the Irish, Moruadh or Murrúghach, from muir, sea, and oigh, a maid, is not uncommon, they say, on the wilder coasts. The fishermen do not like to see them, for it always means coming gales.
The male Merrows (if you can use such a phrase -- I have never heard the masculine of Merrow) have green teeth, green hair, pig's eyes, and red noses; duck-like scale between their fingers.
Sometimes they prefer, small blame to them, good-looking fishermen to their sea lovers. Near Bantry in the last century, there is said to have been a woman covered all over with scales like a fish, who was descended from such a marriage. Sometimes they come out of the sea, and wander about the shore in the shape of little hornless cows.
They have, when in their own shape, a red cap, called a cohullen druith, usually covered with feathers. If this is stolen, they cannot again go down under the waves. Red is the color of magic in every country, and has been so from the very earliest times. The caps of fairies and magicians are well-nigh always red.
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Notes:
Source: W. B. Yeats, Fairy and Folk Tales of the Irish Peasantry (1888).
Compare Yeats's etymology with the following words, all of which mean, respectively, sea-woman (or maid) and sea-man:
Danish: havfrue, havmand
English: mermaid, merman.
German: Meerfrau, Meermann.
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曾几何时,人们与海洋中的生灵唇齿相依,海洋中的生灵们指导人类,预言人类的未来.人类听从后,预言也一一实现,但是人类并非总是言听从,由于人类对陆地的无穷无尽的欲望,使得人类不断的深入陆地,与海洋中的魔幻世界越来越远,终于与她们分道扬镳.经过几个世纪那个蓝色世界的人们终于放弃了联系人类,人类的世界没有正确的引导而开始变得暴戾,战争接踵而至.现在那些水中的精灵又开始尝试联系人类,一部分年轻尊贵的生灵被派往人类世界,给人类世界以指引.这些精灵在死亡之夜,被大依特龙（巨大的飞鹰）送到人类居住的地方.当她们被人类看到的时候,人类将会觉醒.但是她们的天敌斯库兰特（一种巨大的类似狼的野兽）在陆地上游弋,保护她们的安全要费劲周折,但是她们仍然不顾生命危险来到人类世界,尽管很多都没能够回到自己的世界,但是她们仍在尝试,试着帮助人类,但人类可能已经忘记了如何聆听……

我觉得应该每错把！
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