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Appendix:
Notes

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1

(Pp. 54, 55, 56.) Stories 137, 138, 140, and 141, although not strictly within the Catskin group, are retained here as variants of the type-story, No. 134.

2

(P. 128.) For objects taken out of animals' ears or horns, cf. Folk-lore Record, ii, 188, Irish story of "Conn-Eda" (balsam, a basket of meat, and a knife, from horse's ear); ib., iii, 214, Danish story of "Mons Tro" (food and drink from horse's ears). In the Mongolian story (see Folk-lore Journal, iii, 321), an old man cuts his ox on the spine and lets it loose in a field. A magpie pecks at the sore, a wolf tears the ox from behind, a fox falls on it in front. The head alone is left, and says to old man: "Do not grieve; break my head in pieces, and in the two horns you will find enough to support you without alms for six years." Old man finds in one horn silver and in the other gold. See de Gubernatis, Zool. Myth., i, 179-81; Luzel, Basse-Bretagne, legende ii, 264; MacInnes, Folk and Hero Tales from Argyllshire, pp. 173 (wine and bread from horse, who is transformed old man), 437. In ib., p. 1 ff., a thorn and stone from horse's ear create obstacles to pursuit, like the twig of sloe and the bladder of water from the ear of the grey filly in "The Battle of the Birds" (Campbell, i, 32-34).

Compare the goat Amaltheia, whose horn supplied the nymphs who had nursed Zeus with all they wished for. Another legend makes the nymph Amaltheia possess a bull's horn which gives all manner of meat and drink. This is the cornucopia of the goddess Fortuna. Grimm connects with this the [Greek name] of Luke i, 69. (Teut. Myth., 871, 872, 1569.) Perhaps one may equally compare the horn of David which was to bud, or, in the words of the LXXX [Greek name] (Ps. cxxxi, 17), and [Greek name] (Ez. xxix, 21). Oberon's horn was a wishing-horn. In No. 45 of this collection the heroine holds the green leaf behind the ear of the red calf, and wishes for food. In the Pentamerone (Liebrecht, ii, 112) we read of sitting down on the horns of a dead ox. These prove to be horns of plenty. In No. 98 the heroine cuts off the bull's horn and keeps her dresses in it. The ear cornucopia occurs in Nos. 13, 30, 45, 59, 99, 109, 110, 118; and in the hero tales, Nos. 336, 339 (in the latter the horn, when broken off the dead ox, still retains its magical virtue); also in "The Black Bull of Norroway" (see note 13). In No. 25 the cow gives milk; in No. 26 the sheep brings meat; in No. 82 the heroine must touch the horns of the ox with one end of the magic wand to get food, and with the other end to get drink; in No. 123, she must knock the old man's drawing of a sheep when she wants food, and in No. 228 she bows to the cow's right foot to obtain it. In Nos. 230, 232, and 233 she must gently strike the black sheep with her wand, and a table is spread; in No. 236 the goat covers a table with food, and in No. 242 the bull opens with its horns the oak-tree containing the food-supply. In No. 319 the hero takes a pipe out of the ox's left ear, and instantly the magic table-cloth appears; while in No. 331 the magic food-producing cloth is in the cow's right horn, which screws off. (In No. 10 the dead mother gives the food-producing cloth.) In No. 332 the hero strokes the bull's back to get food. In No. 320 he sucks the teat of the ewe and the ear of the ox.

In No. 227 the heroine's task is performed through her creeping in at one of the cow's ears and out at the other; while in Nos. 54 and 127 the cow chews the flax and the thread comes out at her ear, and in No. 70 the flax is put in at one ear and the linen drawn out at the other.

In No. 52 the goat spins the wool on his horns, and in No. 92 the ewe does the work placed between her horns. In No. 34 the cow winds skeins, and in No. 89 she also hollows out the loaf with her horn. In Nos. 24, 240, and 249 she spins, and in Nos. 237, 246, 247, 249 she spins and winds. In No. 243 the black lamb spins.

Prof. Moe notes a story in J. H. Wang's Ti norske Eventyr (Throndhjem, 1868, pp. 8, 10, 11), called "Pigen og Lammet", wherein the girl drinks the blood of a living lamb, and it is changed into a costly drink; she eats its ears, and they are changed to costly dishes.

In Nos. 25 and 320 the stepchild is nourished with the milk of the helpful animal. In "Les Deux Orphelins" (Rivière, Contes Kabyles, p. 67)--of which story, as belonging to the Cinderella type, an abstract may here be given:-- the boy and girl drink the milk of the pet cow bequeathed to them by their dead mother. Discovering this, the stepmother's children attempt likewise to suck the cow, and the girl is kicked and blinded. Father at length almost yields to wife's entreaty to sell cow, when an angel appears warning him not to do so. On the following day, however, he sells it, and the orphans weep on their mother's grave. Mother bids them beg the butcher for the cow's intestines, and lay them on her grave. They do so, and two teats appear on the spot, one yielding butter, the other honey for the children's support. But when stepmother's children, again sent to spy, would likewise suck, they get only filth and pitch in their mouths. Next day stepmother digs up the teats and throws them away, and the dead mother, no longer able to help her children, sends them away to beg. They reach a palace, and are admitted as servants. After a time the sultan marries the girl, and her biother eventually becomes sultan himself.

3

(P. 138.) In Cosquin's No. LXXVIII (Contes lorrains, ii, 323), the daughter of a merchant of Lyons is hated by her mother, who tells servant to kill her and bring back her heart "tout vif". The servant takes a dog's heart to his mistress, and the girl hides in a hollow oak-tree, where she is found by the count, who is out hunting. Similarly, in the "Histoire de la file vertueuse" (Spitta-Bey, Contes Arabes Modernes, story No. VI, p. 87), the heroine is calumniated to father during his absence from home, and he sends her brother to slay her, and bring a flask of her blood in proof of her death. Brother spares her life, leaving her in the desert, kills a gazelle, and takes its blood to father. Heroine climbs a tree to be safe from wild beasts, and is discovered by king's son, who is out gazelle-huning. He promises to protect her if she will descend, and he carries her on horseback behind him to the palace. He marries her; and, after subsequent dangers and escape from treachery during his absence, heroine changes clothes with a shepherd lad, and gets engaged at a coffee house to wash the cups. Here she is afterwards found by her father and husband. The usual Nemesis overtakes the villains, who are burnt to death.

Grimm says (Teut. Myth., 57) that it is probable that certain nobler parts of a sacrificed animal--the head, liver, heart, tongue--were assigned to the gods [Greek name], Plutarch, Phoc. 1. [Greek name], Od. 3, 332, 341. Cf. "De linguae usu in Sacrificiis," Nitzsch ad Hom.. Od. I, 207); and that the slayer in folk-tales is told to bring the tongue or heart of the man or beast, as being eminent portions. They would certainly be useless in identifying the victim.

For the incident of substituting an animal's heart or tongue for that of the intended victim, or soaking the clothes in the blood of some slain animal, cf. Arnason, Icelandic Tales (P. and M.), p. 413; Clouston, ii, 464 (for story in the Kathá Kosa); Comparetti, i, 242, No. 56; Fleury, Litt.orale, etc., p.123; Folk-lore Journal, ii, 136 (a Malagasy tale); vi, 42 (Aino tale), "The Wicked Stepmother"; Gesta Romanorum (Swan), ch. 20; Gonzenbach, No. 4; Grimm, Nos. 31, 33; Gipsy-lore Journal, iii, 202; De Gubernatis, Sto. Stefano, No. 13; Zool. Myth. i, 139 (citing from Radloff, Proben der Volkslitteratur der turkischen Stämme Sud-Sibiriens); Karajich, No. 33; Legrand, p. 24; Melusine, i, col. 300; Nerucci, Sessanta Nov., No. 51; Pedroso, Port. Folk-tales, No. 1; Romero, p. 12, No. 3; Sagas from Ear East, p. 73; Schneller. No. 50; Spitta-Bey, No. 6; Visentini, Fiabe Mantovane, p. 121, No. 23; Webster, p. 137.

Compare the story of Ferdinando, who orders the murder of his wife Genoveva, in the legend of that saint. Joseph's coat was dipped in kid's blood (Gen. xxxvii, 31).

See also Nos. 58, 209, 210, 211, 226, 286, 304, 312, 315, 316 (317, 318) and the hero-tale, No. 330, of this collection. In No. 204 the dog spares heroine, and takes back to his master the heart of a hare.

4

(P. 143.) In connection with this incident, so common in folk-tales, of the child receiving help from a dead parent, either at the tomb (as in Nos. 33, 38, 64, 70, 96, 147, 153, 197, 199, 204, and hero-tales Nos. 328, 340, 341), or through an apparition in a dream (as in Nos. 9, 10, 202, 277 [311, not in dream]), the following parallels may be cited:--Young Swipday (in the "Lay of Swipday and Menglad", Corpus Poet. Boreale, i, 93), bound by a cruel stepmother to ride into Giant-land and win the giant-guarded maiden of the enchanted castle, raises his dead mother and obtains charms from her, enabling him to accomplish his task. With Swipday compare Ericus Disertus in Saxo (see Rydberg, Teut. Myth., p. 102). In the same way, at the son's adjurstion, a sword is handed out of the tomb in the folk-song of Orm (Sv. fornsanger, 2, 446-7; Danske viser, 1, 59, 60-6-7), and in a Faroe song of Virgar (Lyngbye, p. 369). Wolfdietrich constrains the dead tongue of his buried father to utter seven words (Cod. Dresd., 313). The child talks with the mother at her grave (Rhesa dainos, 22). Eulogies sung at the grave-mound are mentioned in Hallbiörn, p. 859. Raising the dead comes easy to Christian saints, but it was more than Zeus could do: [Greek name], Aesch, Eum., 649. "Linguae defuncti dira carmina ligno insculpta supponere", forces him to speak (Saxo, ed. M., 38); see Grimm, Teut. Myth., 1229, 1693.

Cf. Frere, O. D. D., No. 1, "Punchkin"; Rivière, Contes pop. Kabyles, p. 67, "Les Deux Orphelins"; Kreutzwald, Ehstnische Mar., No. 15; Ralston, R. F. T., pp. 159, 259 ff.; Cosquin, ii, 69. Help is obtained at the grave of the dead mother in Nos. 17, 19, 37, 43, 47, 50, 87, 124, 265, 266; of the helpful animal in No. 93; of the transformed mother in Nos. 31, 54, 95, 101, 102, 127; and of the dead father in Nos. 328, 340, 341. Comp. Schiefner, No. 4.

5

(P. 144) The stepmother is made to eat her own child in the following stories: Gonzenbach, Nos. 33, 34, 48, 49; Müllenhoff, p. 18; Pitré, No. 59; Rivière, Contes Kabyles, p. 55; Stokes, No. 2; Temple, Legends of the Punjab, p. 64. See also Nos. 9, 10, 68, and 69 of this collection.

In the "Lay of Atli" Gudrun slays her children, serves their roasted hearts to Atli their father, telling him they are calves' hearts, and mixes their blood with his drink (Corpus Poeticum Boreale, i, 343). So the murdered child is served up to the father in Grimm's "Juniper-Tree" (No. 47) and variants. Cf. Henderson, Northern Counties, 1st ed., p.314, "The Rose-Tree"; Magyar Folk-tales, p. 298, "The Crow's Nest"; and the version from Holderness, ib., p. 418, "Oranges and Lemons." In a story current among the Turanian tribes of South Siberia (cited by de Gubernatis, Z. M., i, 139, from Radloff) the hero gives the flesh of his own father to his two wives to eat. Compare the Cronos myth. Tantalus has his son Pelops cut up and boiled, and set before the gods. Demeter alone (being absorbed in her grief) eats of the dish.

6

(P. 149.) In "Jamfrju Solntaar" (see A. E. Vang's Gamla Reglo aa Rispo ifraa Valdris, Christiania, 1850, p. 66), the hero, who is in quest of a stolen princess, gets a magic horse, which says, "White before and black behind! Nobody shall see where I go!" The hero passes three nights with three friendly trolls, and eventually carries off the princess on horseback.

The same formula occurs in Nos. 39, 41, 46, 47, 59, 61, 63, 64, 65, 77, 78, 79, 82, 83, 86, 88, 119, 125, 146, 164, 175, 265, and 266.

In some of the stories the heroine effects her escape by surrounding herself with mist. See Nos. 57 (soap and threads create mist), 88, 94, 183 (ashes scattered turn to mist), 204, 207, 269 (mist, rain, and wind), and 281. In No. 38 the heroine, and in No. 332 the hero make use of a bag of mist. This recalls the bag of the winds which Aeolus gave to Ulysses in the 10th Od. In Greek mythology, the gods, to screen themselves from sight, shed a mist around; in the same way they protect their favourites, withdrawing them from the enemy's eye. Comp. Iliad, 3, 381; 5, 776; 18, 205; 21, 549, 597. It is called [Greek names].

7

(P. 152.) A magic tree springs from some buried portion of the helpful animal in Nos. 52, 70, 101 (from three drops of sheep's blood), 102, 227, 228, 230, 232, 236, 242, 243, and 249; and from the buried mother in No. 95. In No. 101 the sheep, as in No. 102 the ox, is the mother transformed. In 233 the bones of helpful animal laid on pear-tree cause its branches to be decked with golden bells. (A house springs from the buried ox in No. 13.)

In a story from Abyssinia (Reinisch, Die Nuba Sprache, Vienna, 1879, I, 221) seven palm-trees grow on the spot where the girl buries the bones of her seven brothers. The mother is buried under a tree in No. 17, and help is obtained at her grave. A tree is planted on mother's grave in Nos. 19, 37, and 62. There is a treasure-tree in Nos. 13, 36, 38, 42, 47, 49, 52, 58, 61, 75, 77, 95, 96, 112, 126, 204, 242, 255, 306, and in the hero-tales 340 and 341; and a wishing-tree in Nos. 47 and 335. In No. 123 old man draws a tree which heroine must knock to get dresses, etc. In Nos. 7, 18, and 295 the heroine plants magical trees.

Cf. Gipsy-lore Journal, i, 84, "Tale of a Foolish Brother and of a Wonderful Bush"; Children's Legends, No. 10, "The Hazel Branch" (in Grimm's H. T.). For wishing-trees, cf. Dasent, liv, and pp. 420, 433; Grimm's "Juniper-tree"; and comp. the wishing-tree that bears clothes, trinkets, etc., and wine, in Meghadhuta (ed. Schutz, pp. 25-7), and the five trees in Indra's heavenly paradise which grant every wish. In Somadeva, 2, 84, we find the Indian's Kalpa Vriksha (tree of wishes), or Manoratha-dayaka (wish-giving). See Grimm, Teut. Myth., 872. In "Punchkin", the tree growing on mother's grave gives fruit. For speaking-trees, cf. Callaway, Zulu Folk-tales, p. 188; Dasent, pp. 113, 428, 440; Day, Folk-tales of Bengal, p. 281; Stokes, Indian Fairy Tales, p. 202; Theal, p. 50 (trees which laugh); Thorpe, Yule-tide Stories, pp. 17, 43, 99, 369, 429; Wide-Awake Stories, 179-80, 181-3. Comp. Hiawatha's appeal to forest trees, and the green reed's address to Psyche (Apuleius). See also Grimm's T. M., 1202, note. For other magical trees, cf. Callaway, pp. 51, 218; Campbell, i, 236, 237; Grey, Polyn. Myth., 111-114; Tylor, Early Hist., p. 356. Mr. Frazer, in The Golden Bough (i, 62), refers to the belief that the souls of the dead animate trees. "The Dieyerie tribe of South Australia regard as very sacred certain trees, which are supposed to be their fathers transformed; hence they will not cut the trees down, and protest against the settlers doing so. (Native Tribes of S. Australia, p. 280.) Some of the Philippine Islanders believe that the souls of their forefathers, are in certain trees, which they therefore spare. . . (Mittheilungen der Wiener Geogr. Gesellschaft, 1882, p. 165 seq.) In an Annamite story an old fisherman makes an incision in the trunk of a tree which has drifted ashore; but blood flows from the cut, and it appears that an empress and her three daughters, who had been cast into the sea, are embodied in the tree. (Landes, Contes et legendes Annamites, No. 9.) The story of Polydorus will occur to readers of Virgil. Compare Nos. 68, 69, and 231, in which the heroine is for a time embodied in a tree.

The Langobards worshipped the so-called blood-tree or holy-tree, and Saint Barbatus preached in vain against the practice. (Acta Sanctor., under Feb. 19th, p. 139.) Barbatus was born c. 602, died c. 683. See Grimm, T. M., 650 ff., and 1480, upon this subject, and upon the veneration of certain trees. A young willow planted in the mouth of a dead foal or calf must never be lopped or polled. (Stendal in Altmark. allg. anz. der Deut., 1811, No. 306; cf. Müllenhoff, No. 327.) A man in Sudermania was on the point of cutting down a juniper-tree, disregarding the warning voice which bade him desist. At the second stroke blood flowed from the root, and the hewer went home and fell ill (Afzelius, 2, 147). An Austrian märchen (Ziska, 38-42) tells of the stately fir in which there sits a fay waited on by dwarfs, rewarding the innocent and plaguing the guilty; and a Servian song of the maiden in the pine. A holy oak grows out of the mouth of a slain king (Harrys, i, No. 55).

In Zbiór wiadomosci do antropologji Krajowej, Cracow, 1877-92, vol. viii, pp. 292-293, the following story is related as explanation of the belief attaching to the lime-tree, which is said never to be struck by lightning. Stepmother has stepdaughter who minds the cattle and wears a cloak made of pigs' skins, because stepmother will give her nothing better. She always prays before a lime-tree. On one occasion the holy Virgin comes out of the tree and asks what her cloak is made of; feels pity for her, takes off her own dress and gives it her instead of pig-skins. (Taken down in 1883 by Mme. S. Ulanowska in the village of Lukowek, near to Garwolin, government of Siedlce.) In No. 15, heroine obtains help from the lime-tree queen; in No. 57, from the lady in the fir-tree (probably the Virgin); and in No. 58, from the Virgin in the hollow oak-tree. An old woman comes out of the lime-tree in No. 77.

8

(P. 152.) For "substituted bride", see Arnason, p. 443. Asbjornsen, Tales from the Fjeld, p. 156. Buchon, La Grece continentale, etc., p. 263. Busk, F.-L. R. p. 1, "Filagranata," Nos. 2, 3; and "Palombetta," p 22; p. 40, "The King who goes out to dinner." Callaway, Zulu Tales, p. 120, "Ukcombekcantsini." Campbell, iv, 294. Chambers, 95, 99. Chodzko, p. 315. Cosquin, i, 232; ii, 42, 249. Crane, 58, 338. Dasent, "The Lassie and her Godmother", and "Bushy Bride". Denton, p. 191. Folk-lore Rec., iii, 146. Folk-lore Journal, i, 222; ii, 242; iii, 292. Friis, Lappiske Eventyr, "Haccis-aedne." Geldart, p. 63, "The Knife of Slaughter." Gerle, Volksmärchen der Bohmen, No. 5, "Die goldne Ente." Gonzenbach, No. 13, 33. Grimm, note to No. 21, and Nos. 13, 89, 135, 198. Gubernatis, i, 218; ii, p. 242. Sto. Stefano, No. 13. Hylten-Cavallius, Svenska Folk Sagor, No. 7. Kletke, Märchensaal, i, 167. Legrand, p. 140. Luzel, Legendes, ii, 303. Hahn, No. 28. Magyar Folk-tales, pp. 133, 214, 222. Maspons y Labros, Lo Rondallayre, iii, 114, 149. Melusine, 1877, col. 421. Notes and Queries, 7th Series, ii, 104. Pentamerone, "The Three Citrons." Pedroso, Portuguese Folk-tales, "The Maid and the Negress." Pitré, No. 62. Ralston, p. 184, and No. 32. Revue Celtique, 1870, p. 373, "Chat Noir." Rink, Eskimo Tales, p. 310. Rivière, Contes Kabyles, p. 51. Steere, Swahili Tales, p. 398. Stokes, Indian Fairy Tales, pp. xxiii, xxv, 1, 3, 138, 143, 164, 284, 285. Theal, Kaffir Folk-lore, pp. 136, 158. Thorpe, Yule-tide Stories, pp. 47, 54, 61, 62. Webster, pp. 187, 190. Wenzig, Westslavischer Märchenschatz, p. 45.

See also Nos. 8, 10, 29 (69), 95, 101, 102, 187, 228, 231, 233, 242, 243, and 244.

9

(P. 153.) Dead or transformed mother comes to suckle child. Cf. Altd. Blatter, i, 186. Arnason, "The Troll in the Stone-craft," p. 449. Cosquin, i, 232, 234. Danske Viser, i, 206-208. Grimm, Nos. 11, 13. Monseur, Folklore Wallon (1892), 48 ff., "La Belle et la Laide." Ralston, R. F. T., p. 19, "The Dead Mother." Scott, The Minstrelsy of the Scottish Borders, ii, 223. Theal, Kaffir Folk-lore, pp. 60-1. Tylor, Prim. Cult., i, 411. Compare Melusina.

See also Nos. 95, 101, 228, 235, 242, 243 of this collection.

The following extract bears upon the subject:--

U. JAHN, Volkssagen aus Pommern und Rugen. Stettin, 1886. P. 407.

In the time of the French occupation a girl followed her lover, a French soldier, from Mellin to Steitin, and soon afterwards returned to Mellin, and died giving birth to a son. One evening, when the mother of the deceased was sitting by the child's cradle, she noticed that it had become unwontedly heavy, and heard a sound as though the child were sucking. Then she knew that the dead mother had come back to quiet her child. (From Mesow, in the district of Regenwald. Communicated through Professor E. Kuhn.)

10

(P. 159.) Gregory of Tours (sixth century) gives a story of Fredegonde, the wife of Chilperic, who tries to kill their daughter Rigonthe by shutting a coffer on her head, having pretended to give her treasures out of it. Servants come to her cries, and she is saved. In the Edda, Weyland kills the two sons of Nidad in the same way. In the Icelandic story of "Surtla in Blueland Isles", the stepmother induces the two children to lean over the edge of the chest to see what glitters inside, and then tumbles them into it, and shuts down the lid (Arnason, p. 320).

Compare Gonzenbach, No. 32; Grimm's "Juniper-Tree", No. 47; Hahn's "Schneewittchen", No. 103; Zingerle, No. 12.

11

(P. 160.) The master cannot cross the stream till he remembers to fulfil the kitchen-maid's wish, in "La Schiavottella" (Pent., 2nd Day, 8th Tale).

See also Nos. 6 (horse will not stir), 23, 295, of this collection.

The choice of gifts occurs in the following stories: 3, 6, 19, 23, 37, 46 (not from father), 51, 55, 62, 74, 88, 125, 224, 244, 268, 295, 310. See also Asbjornsen, Fjeld, p. 353; Busk, F.-L. R. pp. 46, 57, 63, 115; Comparetti, No. 64; Cosquin, ii, 215; Coelho, No. 29; Gonzenbach, No. 9; Gradi, Saggio, p. 189; Grimm, No. 88, and ii, 378; Gubernatis, Z. M., ii, 381; Pitré, No. 39; Schmidt, No. 10; Schneller, No. 25; Stokes, No.25, pp. 195, 292; Toppen, p. 142; Visentini, No. 24; Webster, p. 167; Zingerle, ii, 391 and in other stories of "Beauty and the Beast" type.

12

(P. 163.) For "star on brow", cf. D'Aulnoy, "Belle Etoile"; Blade, Contes agenais, p. 149; Cosquin, i, 186 (heroine has gold star on her chest); Crane, pp. 18, 101; Day, Folk-tales of Bengal, pp. 236 ff., 242; Frere, O. D. D., 88 ff., 136, 140, 255; Gonzenbach, No. 5; Grimm, Nos. 9, 96; Gipsy-lore Journal, iii, 83; Melusine, 1877, col. 206, 214; Romero, No. 2; Stokes, pp. 1 ff., 119, "The Boy who had a Moon on his Forehead and a Star on his Chin," 158 ff.; Straparola, No. 3; Webster, pp. 54, 60; Wide-Awake Stories, p. 310. See also Nos. 21, 131, 174, 194, 201 (gold cross), 202, 229, 232, 237, 240, 241, 245, 247, 339, 365 of this collection. (Compare Pedroso, No. xv, "The Maiden with the Rose on her Forehead.")

The Dioscuri had a star or flame shining on their heads and helmets. Figures of Greek divinities show a circle of rays and a nimbus round the head. Apis is represented as a bull, with a star above his head, on the brass coins of Julian the Apostate. On coins of Tyre and Sidon Astarte is figured with a radiated head. A bust on a Saxon Sceatta (unappropriated) appears to have a star on the forehead. On Indo-Grecian coins Mithras has commonly a circular nimbus with pointed rays; in other representations the rays are wanting. Mao (deus Lunus) has a half-moon behind his shoulders; AEsculapius, too, had rays about his head, [Greek name] (Asklepios), Paus., ii, 26, 4. Compare the aureoles of Christ, the Virgin, and Christian saints, and the crowns and diadems of kings. See Grimm, Teut. Myth., 323. A ring of stars was put round the head of Thor (Stephanii not. ad Saxon. Gram., p. 139). According to a story told in the Galien restore, a beam came out of Charles the Great's mouth and illumined his head. Certain Slavic idols, especially Perun, Podaga, and Nemis, have rays about their heads; and a head in Hagenow, fig. 6, 12, is encircled with rays, so is even the rune "R" when it stands for Radegast.

In illustration of a recently-practised custom of adorning the face of a bride with stars, I quote the following from a paper by "Adalet", on "Turkish Marriages, viewed from a Harem", which appeared in Nineteenth Century, July, 1892:--"Till some time ago a very strange addition was made to the Turkish bride's dress--four diamonds chased in gold being stuck on her cheeks, forehead, and chin, by a sort of gum, which held them there for some time. The writer once saw a bride thus dressed, but now the custom has become obsolete, or is confined to the lower classes."

The story on p. 163, like Nos. 1, 2, 5, 8, 21, 60, 89, 90, 118, 119, 237, 239, 240, 241, 245, 247, 300, 301 of this collection, is allied to the type represented in Grimm's "Mother Holle", and Perrault's "Les Fees", in which the heroine is rewarded for industry or kind services, whilst her sister or stepsister is punished for churlishness or greed. Cf. also the following:--American F.-L. Journal, i, 144; Bechstein, pp. 63-66, "Die Goldmaria und die Pechmaria"; Ben'ey, Pant., i, 219; Blade, Contes agenais, p. 149; Callaway, Z. T., p. 219; Chodzko, p. 315; Clouston, Pop. Tales and Fictions, i, 105, 366; Coelho, No. 36; Cosquin, No. 48, and notes; Crane, p. 100 (and for other Italian versions, p. 346); Dasent, 113, 322; Finamore, pp. 65-9, No. xv, "Fiore e Cambedefiore"; F.-L. Journal, , 282ff.; Grimm, Nos. 13, 15, 24, 36, 40, 47, 56, 64, and see i, 369-70; Henderson, Northern Counties, p. 349; Karajich, No. 36; Landes, No. 72; Melusine, i, col. 43; Monseur, Folklore Wallon, p. 48; Nat. Rev., 1857, v. 398, 399 (story of Fo); Prohle, ii, No. 5; Romania, No. 32, p. 564; Sagas from the Far East, p. 151; Schambach und Muller, Niedersachsische Sag. u. Mar., No. ii, pp. 276-8; Sutermeister, pp. 7-10; Theal, Kaffir F.-L., p. 49; Vernaleken, pp. 155-167.

The heroine is generally requited with gold. See note 51.

13

(P. 171.) In the story of "Sigurdr, the King's Son", the princess gives precious articles to the bride for the privilege of sleeping with the prince, who, on the third night, throws away the sleeping-draught, and hears the princess recount her sorrows and sufferings on his account, and her despairing search for him. (Arnason, Icelandic Legends, p. 278.) The same incidents occur in "The Singing, Soaring Lark" (Grimm, No. 88), in "The Two Kings' Children" (No. 113), in "The Iron Stove'' (No. 127), and in "The Drummer" (No. 193); also in Dasent's "East o' the Sun and West o' the Moon"; in the Athenian folk-tale of "The Man made of Sugar", collected by M. Kampourales, and published in Transactions of the Historical and Ethnological Society of Greece, Athens, 1883 (see Folk-lore Journal, ii, 237); in the Chilian story of "Prince Jalma" (Folk-lore Journal, iii, 293); and in de Gubernatis, S. Stefano, No. 14. A sleeping-draught is given to the prince in the "Story of the Enchanted Youth" (Payne, i, 59); see also Benfey, Pant., i, 255. Compare "L'Oiseau Bleu" of Mme. d'Aulnoy, and see Campbell, iv, 294.

The following story has the bribes and sleeping-draught incidents, as well as the washing task; and has other points of resemblance with Cinderella tales:--

ROBERT CHAMBERS, Popular Rhymes of Scotland. 1870. Pp. 95-99.

"THE BLACK BULL OF NORROWAY."

Heroine rides on back of bull, eats out of its "right lug", drinks out of its "left lug", and sets by her leavings. Bull fights the devil till all is blue. Heroine, overjoyed at bull's victory, inadvertently moves one foot, forgetting injunction not to stir, and the bull in consequence cannot find her again. Heroine comes to foot of glass hill; serves a smith for seven years, so as to get airn shoon. In these she climbs hill, washes the bluidy sarks for washer-wife, who tells the young knight her eldest daughter has washed them, and he must in consequence marry her. Heroine bribes false bride with jewels found in magic fruits, and passes three nights in bridegroom's room. On the third night he pours away the sleeping-draught that the washerwife had given, and hears heroine's song. Washerwife and daughter are burnt.

In "The Red Bull of Norroway", pp. 99- 101, a variant of the above, there is no magic food-supply. After travelling on the bull's back through many dreadful forests, and arriving at a noble castle, heroine draws a pin from bull's hide, transforming him to handsome prince, who disappears suddenly. Heroine sets out in quest of him, suffers many hardships, gets three magic nuts from an old wife, and eventually using them as bribes, as in the foregoing story, she marries the Duke of Norroway, whom she has a second time delivered.

There is a beautiful Cupid and Psyche story about a monkey-faced prince in Fleury's Litterature orale de la Basse-Normandie ( ague et Val-de-Saire), Paris, 1883, pp. 135-50. It may be cited here as a variant of No. 275:--

"LE PAYS DES MARGRIETTES" (Marguerites).

Prince will lose his monkey face fifteen days after his marriage. He is to choose a wife for himself, but will have none of all those who by their manner seem to despise him, and chooses a little peasant girl. She drops some hot grease on him, while admiring his beauty, for at night he has a lovely face and he is doomed to leave her; such is the spell. She sets out in search of him, wanders far, and at length reaches the Castle of the Daisies, where her husband is about to wed the young châtelaine. Heroine changes dresses with a shepherdess, and gets employed at the castle as turnspit. She peels the three chestnuts given her by an old woman she met en route, and they are transformed into golden spinning-wheel, golden distaff, and golden spindle. With these she bribes the châtelaine, and sleeps three nights with prince, her own husband. The first two nights he has sleeping-draught administered by châtelaine's mother; on the third night he throws it away, and recognises his own wife. On the morrow, when all assemble for the wedding of prince and châtelaine, he relates a strange thing that has happened to him, He had lost the key which opened his secretary, had a new one made, then found the original. Which key ought he henceforth to use? All say "the original". Then he will follow their advice; and he shows the turnspit, whom he lost, then found again, and whom he will reinstate, being guided by their counsel.

(Told by Mother Georges, who did not know why the castle is called "des Margriettes" or paquerettes rouges.)

There are points of resemblance also in the following:--

S. CHELCHOWSKI, Powiesci i opowiadania ludowe z okolic Przasnysza (Contes et legendes du peuple des environs de Przasnysz [government of Plock]), Warsaw, 1889. Vol. i, pp. 138-55.

"O KARLINIE" (History of Caroline).

Heroine delivers king's son from the hands of the devil (a very long story). King's son wants to marry her, but queen-mother, by means of charms, destroys his memory, and would marry him to another. Heroine, who is called Caroline, tries to prevent this marriage; she possesses dresses like the moon, the stars, etc., but each time she comes to the castle they give prince a sleeping-draught. Counselled by an old woman, who is a fairy, heroine dons guise of beggar, and writes a letter to Charles, who recognises her, and returns to her.

A sleeping-draught is administered to the heroine by her stepsisters in No. 119, and to the unnatural father in No. 200, when, disguised as a merchant, he comes to murder heroine's children. The bribes and sleeping-draught occur also in No. 191. A sleep-bramble is used in one Icelandic tale; a sleep-thorn in another (Arnason, pp. 411, 441). Odin sticks the thorn in Brunhild's garment only, and throws her into a sleep. "Dorn-roschen" is sent to sleep by the prick of the spindle. There is a "pin of slumber" in Hyde's Beside the Fire, p. 39.

14

(P. 174.) For the same reason Isota the Black makes Isol take her place in the Icelandic variant, "Tistram, and Isol the Bright" (Arnason, p. 251); such is the case also in Nos. 283, 289, 290, 291. In the remaining stories of this type the bride has various motives for not attending the marriage ceremony: in No. 284 he is afraid to ride a restive horse; in No. 292 the wedding-dress does not fit her; in Nos. 293 and 303 she is in love with someone else; in No. 294 she is shy of her ugliness; in No. 299 the bride is a sorceress, therefore cannot enter a church; and in No. 302 she is ill.

See note 31.

15

(P. 178.) Miss Busk refers to another stepmother story. Widower has boy and girl: their teacher insists on marrying him. She turns children out; boy is made slave of a witch, and comes at last out of many adventures. Girl gets taken into brigand's cave, and goes through adventures, one of which being that the witch gives her the appearance of death, and shuts her up in a box. Hunting prince finds her and the means of restoring her, and marries her.

The wonder-working cow may find its prototype in Sabala, the heavenly cow of the Ramayana (see Sagas of the Far East, pp. 402-3; Busk, F.-L. R., p. 38).

16

(P. 186.) In No. 58 (Kolberg) the stepmother inquires of her mirror who is fairest; in No. 155 (Corazzini) she asks the sun. Compare similar incidents in Arnason, p. 403, "The Story of Vilfridr Fairer-than-Vala"; Celtic Mag., xiii, p. 213, "Gold-tree and Silver tree"; Glinski, i, 149; Gonzenbach, ii, 206; Grimm, No. 53, "Little Snow-White", and variants, i, 406; Hahn, No. 103; Maurer, p. 280; Mila, p. 184; Pedroso, Portuguese F. Tales, No. I, "The Vain Queen"; Schneller, No. 23; Schott, No. 5; Wolf, p. 46. See Mr. Nutt's paper on "The Lai of Eliduc and the Märchen of Little Snow-White", Folk-Lore, iii, pp. 26 ff.

In No. 286 heroine's corpse comes into the prince's possession, as in No. 231, and is resuscitated in a similar manner. Compare Miss Busk's story cited in the preceding note [Note 15]. References to the very numerous instances of resuscitations in folk-tales are not added here, as the incident occurs but rarely in stories belonging to the Cinderella group.

17

(P. 187.) In the following stories a pin stuck in the head causes transformation into a bird: Buchon, La Grece Continentale et la Moree, p. 263; Busk, F.-L. R., Nos. 2, 3; Cosquin, ii, 358; Crane, p. 341; Deulin, ii, 191 ff.; Finamore (Abbruz.), No. 50; F.-L. Journal, iii, 290, "The Black Woman and the Turtle Dove" (Chilian Pop. Tale); vi, 199, "The Three Lemons" (Hungarian tale); Legrand, p. 140 (= Buchon); Luzel, Legendes, ii, 303; Rivière, p. 53; Stokes, No. 2; La Tradition, iii, 12, 366. In an Abyssinian tale (Reinische, Die Nuba Sprache, Vienna, 1879, i, 221), a magician plunges enchanted needles into the heads of seven brothers, transforming them to bulls. When the pin is withdrawn from the bull's hide, in "The Red Bull of Norroway", he becomes a handsome prince.

In No. 17 the old wotnan transforms the heroine into a bird while dressing her hair.

18

(P. 191.) For incident of "Forbidden Chamber", ci. Arnason, pp. 503, 534; Asbjornsen, i, 86; Busk, F.-L. R., "The Dark King," p. 100; Campbell, i, 265-275, No. 41; Cosquin, i, 133 ff.; Dasent, "The Lassie and her Godmother," p. 189, "The Widow's Son," p. 311 (3rd ed.) F.-L. Rec., iv, 152; F.-L. Journal, ii 193-242 (Hartland in "Forbidden Chamber"); ibid., v, 112-124 (Kirby on "Forbidden Doors of the Thousand and One Nights"); Germania, 1870, No. 6; Grimm, Nos. 3, 6, 46, and see i, 364, ii, 509; Gypsy-lore Journal, i, 26 (Roumanian tale); Hahn, ii, 197, and Nos. 15, 45, 68; Katha-sarit-sagara, iii, 223; Lang, La Mythologie, Paris, 1886; Minaef, Indiiskia Skaski y Legendy, No. 46; Pentamerone, No. 36; Prym and Socin, No. 58; Ralston, 98-100; Roumanian Fairy-Tales, p. 27; Schneller, No. 20; Stokes, No. 24; Tuscan Fairy Tales, No. 7 (tabulated in F.-L. J., ii, 186); Wide-Awake Stories, p. 14; Wolf, Deutsche Hausmärchen, No. 19. "Blue-Beard" and variants. Compare Psyche's curiosity in opening the pyx.

See No. 297 of this collection.

19

(P. 192.) With the wishing-box in Nos. 34, 224, and 279, compare the wishing-pipe in Nos. 114 and 117, the wishing-dresses in Nos. 110 and 160; the ring in No. 190, the ball in No. 197, the sword in No. 268, the wishing-eggs in No. 309, the wishing-bell in No. 324, the magic whips in No. 326, the talismans in No. 328, and the laurel, which grants every wish, in No. 335. Similar talismans are found in the following stories Am. F.-L. Journal, iii. 270; Busk, F.-L. R., pp. 31, 146-54, 129, 131 (horn), 143 (wand), 152 (ring), 160 ff. (lantern); Campbell, ii, 293, 303; Clouston, i, 314 ff.,"Aladdin's Wonderful Lamp"; Cosquin, i, 121, "La Bourse, le Sifflet, et la Chapeau," and variants; ii, 1-8, "L'Homme de Fer," and variants (candle); ii, 80 (sabre); 284 (violin); 307, "La Baguette Merveilleuse"; Dasent, "Three Princesses of Whiteland" (ring), p 184; "Soria Moria Castle," p. 402; Dozon, No. 11; Folk-lore Rec., iv, 142, Portuguese story (devil's ear); F.-L. Journal, ii, 240, Mod. Gr. story, "The Enchanted Lake" (gold and silver rods); ib., vii, 307 ff., Indo-Burmese story (ring); Gesta Rom., "Prince Jonathas"; Gonzenbach, Nos. 30, 31, 32; Grimm, No. 116, "The Blue Light"; No. 122, "Donkey Cabbages" (cloak); Groome, In Gypsy Tents, p. 201, "Jack and his Golden Snuff-box"; Hahn, variant of No. 9; Kennedy, Fireside Stories, p. 67; Fictions of the Irish Celts, p. 49; Mabinogion, p. 419 (wand); MacInnes, p. 347 (rod); Maspons, Rondallayre, iii, p. 58; Pitré, Nos. 26, 28; Prohle, i, No. 27 (purse, trumpet, hat, and mantle); Ralston, p. 100; Sagas from Far East, pp. 58, 133; Sebillot, Haute Bret., i, Nos. 5, 29; Sparks, The Decisions of Princess Thoodhamma Tsari (Burmese Buddhist Aladdin); Steere, Swahili Tales, p. 393, No. 13 (ring); Stokes, No. 23, "The Princess who loved her Father like Salt" (sun-jewel box containing seven little fairies), and No. 25; Symington, Sketches of Faroe and Iceland, p. 225, "The Goblin's Whistle"; Theal, p. 77, and see p. 45; Vernaleken, pp. 62, 80; Webster, 94-100, 597; Wide-Awake Stories, 190 (box); Wolf p. 16; Zingerle, ii, 142. Compare the tarn-cap, Wish's or Wuotan's hat, Pluto's or Orcus's helmet ([Greek name], Il., 5, 845; Hesiod, Scut., 227); the fairy-purse of Fortunatus, and other wishing-gear. For wishing -purse, -rod, -cloth, etc., see Grimm, Teut. Myth., 871, 976, and see 142 ff. on the personification of Wish. Volund's arm-ring brings wealth (see Rydberg, Teut. Myth., 432). With the magic wand, which occurs in Nos. 1, 20, 21, 22, 27, 47, 55, 74, 89, 91, 96, 103, 106, 107, 108, (109), 120, 122, 124, 137, 146, 165, 184, 185, 208, 209, 230, 232, 233, 238, 250, 252, 253, 265, 269, 281, compare the caduceus of Hermes; the rod of Moses; also rods used in divination (on which see Grimm, T. M., 975, 1598). (Elisha's staff was believed, apparently, to possess miraculous virtue, though it proved inoperative in the hands of his servant. 2 Kings, iv, 29 sq.) There is a story of a wishing-staff which St. Columban gave away to a poor man, and which he smashed at the bidding of his wife (Adamanni Scoti, Vita S. Columbae, cap. 24). The gods have a golden staff with which they touch and transform: [Greek name] (Od., 16. 172, 456; 13. 429). Circe strikes with her staff (Od., 10. 238). Skirni threatens with a magic wand ("Lay of Skirni," C. P. B., i, 111). Shiva has a miraculous bow, so has Indra, according to the Vedas. Apollo's bow carries plague: cf. Odin's spear, Gungnir, the hurling of which brings victory; and Thor's hammer, Miölner, which comes crashing down as a thunderbolt, and of itself returns to the hand. Freyr had a sword of similar nature that swung itself. Such gear the Greeks call [Greek name] (Il., 18. 376). Mr. Grant Allen considers the notion of Thor's hammer to be derived from the shape of the supposed thunderbolt. "Thor's hammer is itself merely the picture which our northern ancestors formed to themselves, by compounding the idea of thunder and lightning with the idea of the polished stone hatchets they dug up among the fields and meadows." These were preserved from motives of superstition, since the possession of a thunderbolt gives one some sort of hold over the thunder-god himself. "This is the secret, too, of all the rings, lamps, gems and boxes, possession of which gives a man power over fairies, spirits, gnomes, and genii. All magic proceeds upon the prime belief that you must possess some thing belonging to the person you wish to control, constrain, or injure" (Essay on "Thunderbolts", by Grant Allen: Falling in Love, and other Essays, pp. 137-158).

20

(P. 200.) With accusation of queen, compare similar incidents in Arnason, pp. 370, 416, 429; Cosquin, i, 186; Crane, p. 19; Coelho, p. xviii; Fleury, p. 151; Folk-lore Record, i, 116, 207; F.-L. Journal, vi, 38 (Aino tale); Frere, O. D. D., No. 4, pp. 17-22, 54; Gonzenbach, Sic. Mar., i, 19, 148, No. 24; Grimm, No. 31, and i, 364; Gubernatis,i, 412; Hahn, "Sun, Moon, and Morning Star"; Karajich, No. 33; Leskien, No, 46; Magyar Tales, pp. 337, 338; Prohle, i, No. 36; Roman de la Manekine; Satuja ja Tarinoita, i, 105; Schiefner, No. 12; Schneller, No.50; Schott, "Die Goldnen Kinder"; Sêbillot, i, No. 15; Spitta-Bey, No. 11; Stier, "Die verwandelten Kinder"; Ungarische Sagen, "Die beiden jungsten Konigskinder; Stokes, No. 20; Theal, p. 148; 1001 Nights, "The Envious Sisters"; Vernaleken, p. 35, and comp. p. 33; Webster, 177; Zingerle, ii, 124.

Compare the following story, which contains also other incidents common in Cinderella tales:--

Jahrbuch für romanische und englische Literatur. Leipzig, 1860. Vol. vii. "Italienische Märchen", by Hermann Knust. Pp. 382-84. (A Tuscan story from Livorno.)

"DER KONIGSSOHN UND DIE BAUERNTOCHTER."

At his father's wish, a king's son sets out with his attendant to seek a bride. Attendant tries in vain to induce master to notice the pretty women in the town and neighbouring country. At night they come to a wood, and seek shelter from the storm in a peasant's hut. Peasant receives them hospitably, and his wife prepares the table for a meal. King's son inquires for whom the fifth place is laid, and learns that it is for peasant's daughter, who is too shy to appear. Directly he sees her, king's son tells attendant that she shall be his bride. He asks permission to carve the fowl, and gives the father the head, the mother the carcase, and the legs and wings to daughter, whilst he and his attendant eat the flesh.^A Next morning he asks for the hand of peasant's daughter, and goes home to his father, who gives him fine carriage in which to fetch his bride. The queen is angry at the marriage with a peasant, and through her intrigues kindles a war with Spain, knowing that king and his son must join in it. On leaving home, king's son charges his wife, in the event of her bearing a child during his absence, to mark it with some sign by which to know it. Flavia bears two children, and marks them as bidden. Soon afterwards queen comes and takes children away, leaving two dogs in their place. When king's son returns, mother tells him his wife has borne those two puppies, whereupon he slays them. But the sword drops from his hand when he would slay his wife also. Queen gives her over to two servants to be killed. But they take pity on her and spare her, as also they have spared her two children whom the queen had delivered into their hands to slay. They take her to the wood, where she wanders about, till she is met by a peasant, who takes her to his house. He has previously found her two children and taken care of them. King's son is inconsolable. Father persuades him to go hunting. Night overtakes him. He enters peasant's house, finds wife and children, and learns the trick that has been played him. Fetching a carriage from the palace, he takes wife and children home. Queen confesses the crime, which her death must atone.

In Dolopathos, 7th Tale, puppies are substituted for queen's children, who are saved by the servants deputed to slay them, and are brought up by a philosopher. Cronus dines on the foal which he was assured his wife had just borne, when in reality the child was Poseidon (see Hesiod, Theog., 497; Pausanias, x, 24).

Compare the myths in which a human ancestress is said to have given birth to an animal of the totem species (see Frazer, Totemism, p. 6). Thus the snake clan among the Moquis of Arizona are descended from a woman who gave birth to snakes (see Bourke, Snake Dance of the Moquis, etc., p. 177). The Bakalai in Western Equatorial Africa believe that their women once gave birth to the totem animals; one woman brought forth a calf, others a crocodile, hippopotamus, monkey, boar, and wild pig (see Du Chaillu, Explorations and Adventures in Equatorial Africa, p. 308; see also p. 309). In Samoa the prawn or cray-fish was the totem of one clan because an infant of the clan had been changed at birth into a number of prawns or cray-fish (see Turner, Samoa, p. 77).

Petitot tells a story of the Dog-Rib Indians of Great Slave Lake, about a woman who was married to a dog and bore six pups, who became the ancestors of the Dog-Rib Indians (Traditions Indiennes du Canada Nord-ouest, p. 311). There is a similar story on Vancouver Island, where a tribe of Indians derives its origin from dogs (see American F.-L. Journal, iv, 14). The legend is found in many other places. On the Pacific coast it extends from Southern Oregon to Southern Alaska; Petitot recorded a somewhat similar tale among the Hare Indians of Great Bear Lake. Among the Eskimo of Greenland and of Hudson Bay is a legend of a woman who married a dog and had ten pups, five of whom she sent inland, where they became the ancestors of a tribe half-dog, half-man; and the other five she sent across the ocean, where they became the ancestors of the Europeans…. In Baffin-land, the mother of the dogs is the most important deity of the Eskimo (see Am. F.-L. J., iv, 16). An Eskimo song tells of the origin of the Adlet and of the White men from dogs (ibid., ii, 124); see also Rink, Tales and Traditions of the Eskimo, p. 471; American Naturalist, 1886, p. 594; Petitot, Monographie des Esquimaux Tchiglit, p. 24. (A beaver creates two men, one the ancestor of the Eskimo, the other that of the sea-animals, who were the ancestors of the Europeans.)

For animal children see also Callaway, Z. F. T., p. 105 (crows), and see note; also p. 322 (snake); Cosquin, i, 1, "Jean de l'Ours", and variants, pp. 6 ff.; Crane, p. 324-5; Prym and Socin, ii, p. 258; Schiefner, No. 2; Stokes, No. 10. Compare "The Myrtle" in Pentamerone; also No. 193 of this collection, in which story a woman longs for a child, "even a snake"; Stokes, No. 10; and other stories containing similar reckless wish. In Benfey's Pantschatantra, ii, 144, a Brahman's wife, childless, at last bears a serpent.

In the Prose Edda, Gefjon's sons were oxen; the hag's sons were wolves (see Mallet, North. Ant., 398, 408, and 434). Pasiphae was the mother of the Minotaur. Leda's twins were contained in two eggs. Compare the birth-story of Aed Slane, King of Ireland, son of Diarmaid and Mugain. First a lamb, then a silver-trout were born, finally Aed Slane.

See Mr. Lang's note on "Belief in Kinship with Animals", in his Introd. to Grimm's Household Tales, lxxi; and his Marriage of Cupid and Psyche, lv seq.

A: This incident of the carving and significant distribution of a fowl is found in Sacchetti's 123rd novel, which, according to Mr. Clouston, has its origin in a Talmudic story (see Flowers from a Persian Garden, p. 231); cf. also Comparetti, No. 43, "La Ragazza astuta"; Legrand, Contes pop. Grecs, No. iv, for variants of the same incident.
Return to place in text.

21

(P. 204.) Compare Sigudr and Brynhildr (Siegfried and Brunhilde, Corpus Poet. Boreale, i, 294, 303, 309, 394)--Swipday and Menglad--Hrolfr and Ingigerdr (see Grimm, Deutsche Rechtsalterthumer, Gottingen, 1828, pp. 168-170)--Gormo in Saxo Gramm., lib. ix, p. 179--Txistan and Isolt (see "Sir Tristrem", notes to Scott's ed., 1819, p. 345)--Wolfdietrich--Orendel and Frau Breide (Grimm, Teut. Myth., 374)--Fonzo and Fenizia (Pent., i, 9)--Amicus and Amelius (comp. the story of The Ravens in the O. E. prose version of "The Seven Wise Masters"). For folk-tale parallels cf. Busk, F.-L. R., "How Cajusse was Married," p. 162; Campbell, iii, 228, and No. 347; Dasent, cxxxiv, and p. 389; Grimm, No. 60, "The Two Brothers"; Gonzenbach, No. 40; Gubernatis, i, 330; MacInnes, p. 265. Compare two Cornish Mabinogion, which tell of King Pwyll (The Bardic Museum, Lond., 1802, pp. 17-30); the story of Aladdin, and the story of Prince Sayf el-Muluk, in Payne, vii, 94. See Clouston, Pop. Tales and Fictions, i, 316, note.

22

(P. 204.) "Sea-monsters (Sjo-skrimsli) cannot be killed by a leaden bullet, for their shell-coat of mail and their demon nature resist any such shot; but he who meets them is lucky if he have a silver button or coin at hand to thrust into his gun; for no monster, however fiendish, can withstand a silver shot." (Introductory Essay to Arnason's Icelandic Tales, p. lx, by Powell and Magnusson.) For drink of oblivion, see note 58.

23

(P. 208.) This story (No. 32), like Nos. 8, 56, and 111, opens with the "Hop o' my Thumb" incidents, upon which see Mr. Lang's Perrault, p. civ ff. (In No. 308 the heroine, like the seven girls in No. 307, is deserted by her father; but they do not find their way home, as in the other stories.) The trail occurs also in the following: Busk, No. 6; Denton, "The Wicked Stepmother"; Frere, O. D. D., "Surya Bai" and "Raksha's Palace"; Friis, pp. 85, 106; Grimm, No.15, "Hansel und Grethel"; No. 116, "The Blue Light"; Halliwell, Pop. Tales, "Hop o' my Thumb"; Karajich, No. 35; Magyar Folk-tales, p. 145, "The Three Princesses" (= No. 111, Stier); Pedroso, Port. Tales, No. xiv, p. 59; Pentamerone, v, 8, "Nennillo e Nennilla"; Perrault, "Le Petit Poucet"; Roumanian Fairy Tales, p. 81, "Handsome is as Handsome does"; Theal, p. 120.

With the device of thrusting the giantess into the stove, compare Callaway, pp. 16-18, "Uhlakanyana," and p. 20; Campbell, i, 255, 328; Dasent, pp. 128, 220; Grimm, No. 15; Hahn, Nos. 3, 95; ii, pp. 181, 309, note; Haltrich, No. 37; Haupt and Schmaler, ii, 172-4; Magyar Tales, p. 147; Minaef, Conte Kamaon, No. 46; Pedroso, p. 60; Radloff, i, 31; Ralston, pp. 165, 168; Steere, Swahili Tales, p. 380; Theal, p. 99; Wide-Awake Stories, p. 194. In Nos. 56 and 111, it is the giant who is entrapped into the oven.

The "red-hot poker", applied as in the tale, is orthodox treatment for a Cyclops. In No. 56, also, the giant is one-eyed; so is Crinnawn, son of Belore, in Hyde's Beside the Fire, p. 144. The Tartar giant Depeghoz (eye on top of head) has to be supplied daily by the Oghuzes with two men and five hundred sheep. Bissat, the hero, burns out his eye with a red-hot knife. Sindbad, on his third voyage, punches out the eye of a man-eating giant. Comp. the story of Eigill (Nilsson, 4, 33; Muller, Sagenbib., 2, 612). The Laplanders tell of a giant Stalo, who was one-eyed, and went about in a garment of iron (see Grimm, T. M., p. 554).

For one-eyed persons cf. Grimm, Nos. 11, 130; Stokes, pp. 3, 36; Wide-Awake Stories, 12, 295. In folk-tales it is generally a sign of wickedness. Comp. the one-eyed black man, Oppression, whom Peredur fought and slew (Mabinogion, p. 105). Woden pawned one of his eyes to giant Mimi in the Brook of the Weird Sisters for the precious mead, whence it comes that he is one-eyed (see Snorri's Edda, and C. P. B., i, 20 ff.). The Greek myth has a Jupiter with three eyes. Three-eyed persons are common in folk-tales.

See note 40, on the man-eating ogre who smells human flesh.

24

(P. 210.) The hiding-box and the prince-purchaser incidents recur in Nos. 156, 158, 171, 179, 189, 216, 262, 297. Also in Hahn's No. 19, "Der Hundskopf." In a story from Karajich's Collection (Krauss, Sagen und Mar. der Südslaven, ii, 290, No. 129), the imprisoned hero breaks through the partition at night into the princess's room, and, whilst she sleeps, eats the food and changes the position of the candles. This is parallel with the incident in the Cinderella tales.

25

(P. 216.) For instances of the external soul in folk-tales, cf. Arnason, 456, 518 (life-egg of the two trolls); Asbjörnsen og Moe, Norske Folkeeventyr, Nos. 36, 70; A. Bastian, Die Völker des ostlichen Asien, iv, 340; Busk, F.-L. R., 164, 168; Campbell, i, 10, 80; Castren, Ethnologische Vorlesungen uber die altaischen Volker, p. 173; Finnish Mythology, p. 186 (story of a giant who kept his soul in a twelve-headed snake, which he carried in a bag as he rode on horseback); Clouston, Pop. Tales and Fictions, i, 347 ff.; A Group of Eastern Romances and Stories, p. 30; Cosquin, i, 173 ff.; Cox, Aryan Myth., ii, 36, 330; Dasent, "The Giant who had no Heart in his Body," p. 55; Tales from the Fjeld, p. 229; Day, Lal Behari, Folk-tales of Bengal, pp. 1, 85, 117, 121, 189, 253; Dietrich, Russian Pop. Tales, p. 23; Dozon, p. 132; Folk-lore Rec., ii, 220 (in skein of silk); F.-L. Journal, ii, 289 ff., "The Philosopsy of Punchkin," by Ed. Clodd; Frere, O. D. D., "Punchkin," p. 12, "Sodewa Bai," "Chundum Rajah," "Truth's Triumph," p. 233; "Wanderings of Vicram Maharajah"; Gonzenbach, No. 16, and ii, 215; Baring Gould, Curious Myths, ii, 299-302 (a Siberian tale about seven robbers whose hearts were hung up on pegs, and are stolen by a captive swan-maiden on which condition her dress is returned to her by the Samsjed who had taken possession of it. He smashes six hearts, and makes the seventh tubber deliver up his old mother's soul, and then kills him also); Gubernatis, Z. M., i, 168; Hahn, i, 187, 217; ii, 23, 204, 215, 260, 275, 282, 294; Haltrich, No. 34, p. 149; Ind. Antiquary (1872), i, 117, 171, and (1885), p. 250; Jamieson, Dict. of the Scottish Language, s. v. "Yule"; Kirby, New Arabian Nights, "Joadar of Cairo and Mahmood of Tunis"; Knowles, Folk-tales of Kashmir, pp. 42, 49, 73, 134, 382; Krauss, i, 168, No. 34; Lane, Arabian Nights, iii, 316, "Seyf-el-Mulook"; Leitner, The Languages and Races of Dardistan, p. 9; Legrand, p. 191; Luzel, i, 445-9; Magyar Folk-tales, pp. 205, 326, 373, 400; Mannhardt, Germanische Mythen, p. 592; Maspero, Contes pop. de l'Egypte ancienne, p. 5 ff., "The Two Brothers" (written down in the reign of Rameses II, circa 1300 B.C.); Mijatovics, i (Denton, p. 172); Müllenhoff, p. 404; Pentamerone, ii, p. 60 (Liebrecht); Radloff, Proben der Volkslitteratur der turkischen Stamme Sud-Sibiriens, i, 345; ii, 237, 531; iv, 88; Ralston, R. F. T., "Koshchei the Deathless," p. 103, and pp. 109, 113, 114; Rivière, Contes Kabyles, p. 191; Schiefner, Heldensagen der Minussinschen Tataren, pp. 108-112, 172-176, 189-193, 360-364, 384, 390, ff.; Sagas from the Far East, p. 130, "Bright Intellect"; Schott, "Ueber die Sage von Geser Chan," Abhandlungen d. Konigl. Akad. D. Wissensch. zu Berlin, 1851, p. 269; Sebillot, Haute Bretagne, p. 63; Spitta-Bey, No. 2, p. 12; Stokes, "Brave Hirálálbásá," "The Demon and the King's Son," pp. 58, 187; Strackerjan, Aberglaube und Sagen, Oldenburg, ii, 306; Sundermann, Allgemeine Missions-Zeitschrift, xi, (1884), p. 453, "Die Insel Nias"; Webster, p. 83; Wide-Awake Stories, pp. 52, 58, 64, 83; Wilken, De Gids, 1888, No. 5, p. 6 (of the separate reprint), "De Simsonsage" (a Malay poem); Wolf No. 20, p. 87; Wratislaw, p. 225.

Compare the story of Meleager and the fire-brand (Apollodorus, i, 8; Diodorus, iv, 34; Pausanias, x, 31, 4; Aeschylus, Choeph., 604, ff.); the fatal hair on the head of Nisus (Apollodorus, iii, 15, 8; Aeschylus, Choeph., 612; Pausanias, i, 19, 4). According to Tzetzes (Schol. on Lycophron, 650), not the life, but the strength of Nisus was in his hair (compare the Samson story, Judges, xvi, 4-20). According to Hyginus (Fab. 198), Nisus was destined to reign only so long as he kept the purple lock on his head. Poseidon made Pterelaus immortal by giving him a golden hair on his head. His daughter fell in love with Amphitryon, the enemy of Pterelaus, and killed her father by pulling out the golden hair (Apollodorus, ii, 4, 5, 7). Sylvia, wife of Septimius Marcellus, bore a son to the god Mars, who bound up the fate of the child in a spear (Plutarch, Parallela, 26). See Frazer, The Golden Bough, ii, 305-308.

The nearest approach to tales similar to these in the Buddhist Birth-stories is in one or two isolated cases, when the Karma of a human being is spoken of as immediately transferred to an animal. (See Mr. Clodd's Myths and Dreams, and Mr. Frazer's Golden Bough, for an exhaustive treatment on the subject of the external soul). Compare the Annamite Stories (Nos. 68, 69, of this collection) in which the life of the heroine is successively transferred to a turtle, a bamboo-shoot, a bird, a tree, etc. There are similar incidents in No. 231. The Zuni Indians of New Mexico, as well as the Moquis, believe in the transmigration of human souls into the bodies of turtles. See "My Adventures in Zuni," by Mr. Cushing, in The Century, May 1883, p. 4 ff.; Schoolcraft, Indian Tribes, iv, 86; Bourke, Snake-Dance of the Moquis of Arizona, pp. 116 ff., 334 ff., and Frazer, op. cit., ii, 99.

Many people believe that a portrait contains the soul of the person portrayed. Thus the Canelos Indians of S. America think their soul is carried away in their picture (Simson, "Notes on the Jivaros and Canelos Indians," Journ. Anthrop. Inst., ix, 392). When Mr. Joseph Thomson tried to photograph some of the Wa-teita in East Africa, they imagined he was trying to get possession of their souls (Thomson, Through Masai Land, p. 86). An Indian refused to let himself be drawn, believing it would cause his death (Maximilian Prinz zu Wied, Reise in das Innere Nord-Amerika, i, 417; see also ii, 166). Some old women in the Greek island of Carpathus were very angry at being drawn, fearing they would in consequence die (Blackwood's Magazine, Feb. 1886, p. 235). Some people in Russia object to having their silhouettes taken lest they die (Ralston, Songs of the Russian People, p. 117). Persons in the West of Scotland refuse to have their likenesses taken (James Napier, Folk-lore; or, Superstitious Beliefs in the W. of Scotland, p. 142; and cf. Andree, Ethnographische Parallelen und Vergleiche, Leipzig, 1889, p. 18 ff.). See Frazer, i, 148-9. Allied to this belief is the practice of pricking the waxen figure of one's enemy.

Compare the story in Schimpf und Ernst, cap. 272 (from the Gesta Romanorum). Sticking needles into a wax figure occurs in Kemble's Chartoe, Pref., lix, lx, and in a story in Müllenhoff, p. 233. Magic figures can also be baked of dough or lime, and wrought out of metal (see Grimm, T. M., 1092). In Pulci's Morgante, 21, 73, a witch's vitality is bound up with a wax figure. When Malagigi melts it at a slow fire, she dwindles away. This kind of conjuring is found in Ovid (Amor., iii, 7, 29). Comp. Horace, Epod., 17, 76. Theocritus, 2, 28, has the wax-melting. In Virgil, Ecl., 8, 74 seq., a magic figure seems to be made of lime and wax.

In evidence of the belief (at least on the part of a hypnotised subject) in the transference of sensibility from the human body to an inanimate object, I may refer to the recent (Oct. 1892) experiments in hypnotism conducted at the Charite hospital by Dr. Luys. He has been able to transfer a woman's sensibility into a tumbler of water, which retains it for a considerable time. If the water is drunk before the sensibility is exhausted the patient (who has not witnessed the occurrence) falls into a deadly swoon. Also, if the water is touched the hypnotised person starts as if in pain. Dr. Luys was also able to confirm the discovery made by Colonel Roche, Administrator of the École Polytechnique, who found that it was possible to transfer the sensibility of a hypnotised person to the negative of a photograph of the subject, who not only felt, but showed signs of, any mark made on the negative. A pin-scratch on the negative--previously charged with sensibility--causes the appearance of a similar mark on the subject, etc., etc. One would like to know the effect upon the subject of throwing the negative into the fire.

26

(P. 221.) Grimm gives the following variants (i, 364). One from Zwehrn is without the introduction wherein the dying mother promises to help her child, but begins at once with the unhappy life of the stepchild. The end, too, is different. After Cinderella has lived happily with the king for one year, he travels away, leaving her the keys of all the rooms. The false sister persuades her to open the forbidden room, wherein they find a well of blood. Into this the wicked sister throws her after the birth of her son, and takes her place in bed. But the sentries hear the queen's cries, and save her, and the wicked sister is punished.

In a variant from Mecklenburg, Aschenputtel has become queen, and has taken her stepmother, who is a witch, and her wicked stepsister to live with her. When she gives birth to a son they lay a dog beside her, and give the child to a gardener, who is to kill it. They do the same a second time, and the king says nothing. The third time they give the queen and the child to the gardener to be slain; but he takes them into a cave in the forest. The child is reared on hind's milk, and grows up wild, with long hair, and seeks herbs in the forest for his mother. One day he goes to the palace and tells the king about his beautiful mother. King goes to the forest, recognises his wife, and takes her home. On the way they meet two golden-haired boys, whom the gardener has spared and brought up in his own house. Gardener reveals that they are king's children. Witch and her daughter are punished.

In a story from Paderborn, a beautiful countess has a rose in one hand, a snowball in the other, and wishes for a child as red as the rose and as white as the snow. She has her wish. The nurse one day pushes her out of window, and pretends the countess has thrown herself out. She ensnares the count, and he marries her. She bears two daughters, and the red and white stepchild must serve as scullion. She has no clothes, and may not go to church. She weeps on mother's grave, and mother gives her a key to open hollow tree, wherein she murds clothes, soap for washing herself, and a prayer-book. A count sees her, and smears the church threshold with pitch. All ends in the usual way.

A variant from Zittau is given in Busching's Wöchentliche Nachrichten, i, 139. Aschenputtel is a miller's daughter, and is not allowed to go to church. There is nothing new in it, except that, instead of a dove, a dog betrays the false bride and reveals the true.

In Low-German we find Askenpuster, Askenböel, and Askenbuel (Bremer Worterb., i, 29, 30). In Holstein, according to Schutze, Aschenpöselken is derived from pöseln, to seek laboriously (as, for instance, the peas among the ashes). Sudelsödelken, from sölen, sudeln, because it must be destroyed in the dirt. In Pomerania, Aschpuk signifies a dirty kitchen-maid (Dahnert). The Hessian dialect corroborates this (see Estor's Upper-Hessian Dictionary): Aschenpuddel, an insignificant, dirty girl. The High-German is Aschenbrödel. In Swabia we find Aschengrittel, Aschengruttel, Aeschengrusel (Schmid, Schwab. Worterb., 29). In Danish and Swedish it is Askesis, from blowing the ashes. In Jamieson, see Assiepet, Ashypet, Ashiepattle, a neglected child employed in the lowest kitchen-work. In Polish, Kopciuszek, from kopec, soot, smoke.

Oberlin gives a passage from Aschenprödel in which a servant bears this name; and Seller von Keisersberg calls a despised kitchen-boy an Eschengrudel, and says, "how an Eschengrudel has everything to do," Brosamen, folio 79a. Tauler, in the Medulla animae, says, "I, thy stable-boy, and poor Aschenbaltz." Luther, in the Table-talk, i, 16, says, "Cain, the godless reprobate, is one of the powerful ones of earth, but the pious and god-fearing Abel has to be the submissive Aschenbrodel--nay, even his servant, and be oppressed.' In Agricola, No. 515, occurs, "Does there remain anywhere an Aschenbrödel of whom no one has thought?" No. 594, "Jacob, the Aschenbrödel, the spoiled boy." In Eyering, 2, 342, is "poor Aschenwedel". Verelius, in the notes to the Gothreks Saga, p. 70, speaks of the Volks Saga, "huru Askesisen sick Konungsdottren til hustru," which also treats of a youth who was kitchen-boy, and won the king's daughter. The proverbs also, Sitia hema i asku, liggia som kaltur i hreise und liggia vid arnen, apply for the most part to kings' sons, in the Wilkinasage, cap. 91, of Thetleifr, and in the Refssage (cap. 9, of the Gothreks Saga), from which Verelius wishes to derive all the others. We are likewise reminded of Ulrich von Thurheim's Starker Rennewart, who must also have first been a scullion; likewise of Alexius, who lived under the stairs in his father's royal house, like a drudge. Vide Gorres, Meisterlieder, p. 302.

It was a very ancient custom that those who were unhappy should seat themselves amongst the ashes. Odysseus, who, as a stranger entreating help, had spoken with Alkinous, thus seated himself humbly in the ashes on the hearth, and was then brought forth and set in a high place (7. 153, 169; compare 11. 191).

Gudrun, in her misfortunes, has to become an Aschenbrodel; although a queen, she has to clean the hearth, and wipe up the dust with her hair, or else she is beaten.

27

(P. 223.) In a variant from Paderborn (Grimm, i, 429) the maiden puts the mantle of all kinds of fur--on which moss, or whatever else she can pick up in the forest, is sewn--over the three bright dresses, and escapes into the forest. For fear of wild beasts she climbs up a high tree. Some woodcutters, fetching wood for the king's court, cut down the tree in which Allerleirauh is still sleeping; but it falls slowly and she is not hurt. She wakes in a fright, but they are kind to her, and take her in the wood-cart to the court, where she serves in kitchen. As she has made some very good soup, the king sends for her; he admires her, and makes her comb his hair. One day, whilst she is thus employed, he spies her shining star-dress through the sleeve of her mantle, which he tears off.

In another version, from Paderborn, Allerleirauh pretends to be dumb. The king strikes her with a whip, tearing the fur-mantle, and the gold dress shines through it. The punishment of the father follows in both stories. He himself has to pronounce the sentence that he no longer deserves to be king.

In fourth story, Allerleirauh is driven away by her stepmother because a foreign prince has given a betrothal-ring to her and not to the stepmother's daughter. Afterwards Allerleirauh arrives at the court of her lover, does menial work, and cleans his shoes, but is discovered through ptttting the betrothal-ring among the white bread, as in another saga it is put in the strong broth (Musaus, 2. 188).

When the king will marry no girl whose hair is not like that of the dead queen we are reminded of an incident in the Faröische Saga, where the bereaved king will marry no one whom the dead queen's clothes do not fit.

28

(P. 224.) Grimm says this story is told on the Rhine of eight sisters, each having one eye more than the other. Two-eyes is the Cinderella, and the wise-woman who takes pity on her sufferings is probably her own departed mother. There is the tree from which gold and silver is shaken, and the wooer whose request can only be granted by the true bride.

29

(P. 225.) For golden apples, see Campbell, lxxxii ff.; Dasent, pp. 22, 71, 92, 155, 363; F.-L. Rec., ii, 180, "Conn-Eda, or the Golden Apple of Lough Erne"; F.-L. Journal, vi, 252 ff.; Gesta Romanorum, ch. 74 (Swan); Grimm, Nos. 17, 29, 53, 57, 121, 130, 136; Groome, In Gypsy Tents, p. 299 ff.; Gypsy-lore Journal, i, 29; Ralston, pp. 172, 176, 285; Wolf, "The Wonderful Hares"; and compare Nos. 227, 230, 232, 236, 242, 243, 249. The prince throws a golden apple into the heroine's lap in No. 115. Skirni offers eleven all-golden apples to Gerda in the "Lay of Skirni" (Corpus P. Boreale i, 111). Milanion delayed Atalanta with three golden apples.

[SurLaLune Note: Dasent, p. 155 is a mistake, I believe. While "The Blue Belt" contains apples in the story, they are not golden. However, "Tatterhood", p. 345, does contain golden apples. I have consequently linked to "Tatterhood" instead.]

30

(P. 226.) The pearl is made, in the myth, to spring out of Venus's tear. Eve's tears, like Frigg's tears, are pearls in water, nuggets of gold on land (see Corpus Poet. Boreale, i, cvi). Wäinämoinen's tears are pearls (see Kalewala, Rune 22). So are the tears of the Chinese merman (see F.-L. Journal, vii, 319). According to Sicilian popular tradition, the tears of unbaptised children turn to pearls when poured into the sea by the angel who has collected them (Pitré, F.-L. J., vii, 326).

In a tale from the foot of the Himalayas, published in Russian by Minaef (No. 33), a princess weeps pearls (she also laughs rubies, see note 51). Cf. Cavallius, p. 142; Chodzko, p. 315; Glinski, iii, 97; Karajich, No. 35; Stokes, No. 2.

There are tears of gold in the story of Mardol (see Arnason, p. 437, and Maurer, Mod. Icelandic Pop. Tales) and in the story of the Jealous Sisters (1001 Nights). Cf. Gerle, Volksm. der Bohmen, No. 5; Spitta-Bey, No. 11; Schiefner, No. 12; and see Rydberg, Teut. Myth, p. 564. Not only do Freyja's tears turn into drops of gold (Grimm, Teut. Myth., 1218), but a Greek myth makes [Greek name] arise from the tears of Phaethon's sisters, daughters of the Sun.

31

(P. 231.) Among Prof. S. Grundtvig's Unpublished Collections are extracts of four vaniants of the foregoing stories. In the first, which is called "Rosenrod", the queen's nose bleeds, the drops falling in the snow. She bears a daughter, who is named Rosenröd Snehvid (Rose-red Snow-white), who is shut up in a tower with her attendants for seven years. Only the princess lives to come out with her little dog, and she becomes a servant in new king's castle. She takes bride's place at wedding--the horse Buckbar--the mouse-skins--the wedding ring--the mysterious words, etc. The remaining three variants differ in no respect from those already given.

The following legend is from J. M. Thiele's Danmark's Folkesagn (1843), i, p. 8:--

"THE TOMB OF THE THREE MAIDENS."

A king in the Danish island of Fyen has three fair daughters engaged to three princes, who are absent taking part in the war. Three giants present themselves and woo the princesses, offering gold, silver, and costly rings. The princesses are faithful to their lovers, and the giants go away in a rage, threatening to return soon. King has a large mound with a chamber inside it made for his daughters, and the place is covered over with trees and shrubs. The giants return, slay the king, and at length discover the hiding-place of the princesses, through the barking of their little dog. When they find that the giants are digging them out, first the youngest and then the other two princesses stab themselves to death. To this day the hill is shown. The giants are still said to pass over it with noise and fury; horns are sounded, and the barking of the dog is heard from within the mound.

Cf. Saxo. Grammaticus, lib. vii, for the history of Sigvald or Sivald. Regnold conceals his daughter Gyritha in an underground chamber, whence she is dug out by Gunnerus.

See Nos. 276, 283, (284), 289, 290, 291, 292, 293, (294), 299, 302, 303.

32

(P. 235.) Frequently the knowledge of birds' language comes of eating a white snake, as in Grimm's No. 17; Wratislaw, Sixty (Slavonic) Folk-tales, p. 25. Sigfred, in the Old Play of the Wolsungs (Corpus Poet. Boreale, i, 39), like Sigurd in the Western Wolsung-Lay (C. P. B., i, 157) understands the birds' talk when he has tasted the heart of the dragon Fafni. In the saga of the Seeburg (Deut. Sag., No. 131) the serving-man tastes a piece of a silver-white snake, and immediately knows what the fowls, ducks, geese, doves, and sparrows in the yard are saying of the speedy downfall of the castle. There are various similar legends of submerged castles. For other examples of the wisdom-giving fish, or snake, cf. Campbell, ii, 361, 363, and see 366, No. 47 (white snake); iii, 331, No. 82 (Fionn), and see p. 297; Chambers, Tales of Sir James Ramsay; Chodzko, Contes des Paysans . . . . Slaves, "Dieva Zlato Vlaska"; Cox, Aryan Myth., i, 81; Darles, Mythol. Celtique; Folk-lore Journal, vi, 299 ff. (white snake); Baring Gould, Cur. Myths (1871), 260; Kennedy, Legendary Fictions, p. 216, "Farquhar the Physician"; Mabinogion, (Guest), ed. 1877, pp. 471 ff.; Myvyrian Archaiol. of Wales; Rasmann, Deutsche Heldensage, i, 124; Sebillot, H. Bretagne, ii, 224, 326-7; Vuk Stevanovich, Serbische Märchen, No. 3; La Tradition, 1889, No. ii, 33-40; Volsunga-Saga (Camelot Series), pp. 64, 92.

Pliny says (29, 4), "quin et inesse serpenti remedia multa creduntur…..ut possint avium sermones intelligi." Kassandra the prophetess had been licked by a serpent. (See Tzetzes' Argument to Lycophron's Alexandra; also Eustathius, the Homeric scholiast's remarks about Helenus, brother of Kassandra, ad Iliad, vii, 44). Compare the Melampus myth (Apollodorus, i, 9; see also iii, 6, for the story of Teiresias, in which serpents figure. Pliny, x, 137, throws doubt on the story of Melampus). Michael Scott obtained his wisdom by serpents' bree (brigh); cf. Inferno, canto xx; Scott's Lay of Last Minstrel, canto ii, and notes in Appendix. So in Pliny (Nat. Hist., 1. x, cap. 49), "quarum confuso sanguine serpens gignatur, quem quisque ederit, intellecturus sit alitum colloquid." According to a Scotch saga, the middle piece of a white snake, roasted by the fire, gives a knowledge of supernatural things to anyone who shall put his finger into the fat which drops from it. (See Grant Stewart, pp. 82, 83.) In Iceland, one sufficiently safe way of acquiring a knowledge of the language of birds is recorded (Arnason, cxvi): "Take the tongue of a hawk, and put it in honey for two days and three nights; place it then under your own tongue, and you will understand the language of birds. It must not, however, be carried elsewhere than under the tongue, for the hawk is a poisonous bird."

In other cases the knowledge of birds' talk is acquired by means of a herb. Thus, in the poem of Elegast there occurs a nameless herb, which one need only put in the mouth to understand what the cocks crow and the dogs bark. Villemarqui says, whoever accidentally steps on the golden herb (possibly the mistletoe) falls asleep directly, and understands the speech of dogs, wolves, and birds (see Grimm, T. M., pp. 1207, 1682). A wort, that the mermaid dug on the mount that might not be touched, makes whoever eats it underatand the wild beasts, fowl, and fish (Haupt, Zeitschrift, 5, 8, 9). In Ralston's Songs of the Russian People, p. 99, a fern enables one to understand secret things. Mr. Frazer says "On Midsummer Eve the fern is believed to burst into a wondrous bloom. . . . Whoever catches this bloom . . . . can make himself invisible, can understand the language of animals, and so forth" (Golden Bough, ii, 286-7). He gives the following references:-- Wutke, Der deutsche Volksaberglaube, § 123; Grohmann, Aberglauben und Gebrauche aus Bohmen und Mahren, §§ 673-677; Gubernatis, Mythol. des Plantes, ii, 144 sq.; Friend, Flowers and Flower-lore, p. 362; Brand, Pop. Ant., i, 314; Vonbun, Beiträge zur deutschen Mythologie, p. 133 sq.; Burne and Jackson, Shropshire Folk-lore, p. 242; cp. Arch. Rev., i, 164 sq.

In the story of "The Three Languages" (Grimm, No. 33) the lad was three years learning what the dogs bark, what the birds say, and what the frogs croak. Kin-the-young, in the Lay of Righ, learnt the language of birds (Corpus P. Boreale, i, 242). Compare No. 10 and the following:--Boner, Transylvania, p. 372; Day, Folk-tales of Bengal, 150, 152; Denton, Serbian Folk-lore, "The Snake's Gift"; Fleury, Litt. orale Basse-Normandie, p. 123; Grimm, Household Tales, ii, 541 ff.; Gubernatis Z. M., i, 152; Hahn, No. 37; Ind. Ant., iii, 250; Leger, Contes slaves, No. 11, p. 235; Magyar Folk-tales, p. 301, and notes, p. 421; Naaki, Slavonic Tales, "The Language of Animals"; Payne, Arabian Nights, I, 14; Prohle, Kindermärchen, No. 7; Deutsche Sagen, i, 131; Sagas from the Far East, p. 21; Satuja ja Tarinoita, iii, p. 37; Schreck, Nos. 3, 6; Straparola, 12th Night, fable 3; Tales of the Alhambra, "Legend of Prince Ahmed al Kamel"; Tylor, Prim. Cult., i, 190, 469; Webster, p. 136; Wright, The Seven Sages, p. 106, "The Ravens"; etc. And see Philostr., Vit. Ap., i, 20 fin. Arabian and Persian traditions represent Solomon as acquainted with the language of beasts and birds.

In an Icelandic tale a bird understands and speaks the tongue of men (Arnason, 430).

See note on Talking Birds.

33

(P. 238.) For "obstacles" created to hinder pursuit, see also Nos. 118, 119, and cf. Am. F.-L. Journal, i, 54; iv, 19 (a Samoyede tale; see Castrèn, Ethnologische Vorlesungen, p. 65); Arnason, Icelandic Legends, p. 521; Asbjörnsen and Moe, i, p. 86, No. 14; Asiatic Researches, xx (1836), p. 347; Athanas'ev, i, No. 3b; Braga, No. 6; Brockhaus, Berichte, 1861, pp. 225-9; Busk, "Filagranata," No. i, p. 8; Callaway, Zulu Tales, pp. 51, 53, 64, 90, 145, 228; Campbell, i, lxxvii-lxxxi, xc; i, 33, No. 2, "Battle of the Birds"; Carleton, Traits and Stories of the Irish Peasantry; Cosquin, i, 133 ff.; Crane, p. 29, "The Fair Angiola" (= Gonzenbach, No. 53), and see p. 335, note; Dasent, p. 71, "The Mastermaid"; p. 285, "The Widow's Son"; p. 311, "Father Weathersky"; Erdelyi-Stier, No. 4; F.-L. Journal, i, 235 (Malagasy), 286 (Ananci), 323 (Irish tale, "Grey Norris"); ii, 15 (Polish), 31 (Malagasy); Frere, O. D. D., "Truth's Triumph", 50, 63; Friis, pp. 49, 58; Geldart, Mod. Greek Tales, "Starbright and Birdie", "The Golden Casket", 'The Scab Pate"; Germania, 1870, No. 6 (Lapp tale); Gonzenbach, Nos. 53, 64; Gottingische Gelehrte Anzeigen, 1862, p. 1228 (Finnish tale); Grimm, No. 79, "The Water-Nix"; Gubernatis, Z. M., i, 166, 175; ii, 60; Hahn, No. 1 and No. 45; Haltrich, No. 37; Imbriani, Nov. fior., pp. 12, 415; Katha Sarit Sagara, bk. vii, ch. 39; Kennedy, Fireside Stories, p. 61; Kohler, Orient and Occident, ii, 103, 107, 112, 114; Lang, Custom and Myth, pp. 88 ff., and Rev. Celt., t. iii, "Nicht Nought Nothing"; Legends of the Wigwam, p. 61, "Exploits of Grasshopper"; Leipzig Academy, 1861, bk. vii, p. 203 et seq (Sanskrit tale of Somadeva); Leskien, No. 9; Lewin (Capt.), Exercises, etc., and Popular Tales (Calcutta, 1874), p. 85; MacInnes, pp. 1 ff., 437; Magyar Folk-tales, pp. 157 ff.; Maspons,