Chapter III: Witches (18)

_Page 105, "Johara."_ There is no town of _Johara_ in Hungary, but there is in Russia a province of the name of _Jugaria_ or _Juharia_--according to Lehrberg the Югра or Угра, of old Russian records--whence "the Hungarians (_sic!_) proceeded when they took possession of Pannonia [their modern home] and subdued many provinces of Europe under their leader Attila."[48] According to Lehrberg,[49] it comprised the greater parts of the governments of Perm and Tobolsk of our days. It was said in Herberstein's time--his journeys were made in 1517 and 1526--that "the Juhari ... use the same dialect as the Hungarians, but whether this be true, I cannot say from my own knowledge; for though I have made diligent search I have been unable to find any man of that country with whom my servant, who is skilled in the Hungarian language, might have an opportunity of conversing."[50] Since Ivan the Terrible, the province gives a title to the Emperors of Russia.[51]

Cf. Payne, _Arabian Nights_, vol. v. p. 121, wherein the maid flies to "the Castle of Jewels." The man only gets there by the aid of birds and beasts, and it is the _third_ and most skilful magician alone who summons a bird, which is the only one who knows the far-off place. In another story, vol. vii., p. 176, the maiden flies to the "islands of Wac."

_Dasent_, p. 212, it is "Whiteland," and an old pike knows where it is.

_Vernaleken_, p. 251, Moon and Sun do not know where the mysterious place is, but the wind does. See also "the Drummer," p. 289, where the bride flies to the "Crystal Mountain."

In the Lapp stories we find "Banka Castle" and "Bæive-kingdom," and in an Irish tale, "Grey Horn's Kingdom," as the mysterious land.

The three men (or women) to whom the forsaken husband goes occurs in the Lapp stories, "Bondesønnen," "Bæive Kongens Datter," and "Fattiggutten," Nos. 44, 45, and 46, _Friis_.

Finnish, _S. ja T._ "Tuhkamo," i. p. 35, and "Ei-niin-mitä," ii. p. 53.

_Vernaleken_, "The Judas She-Devil," p. 255. "The Three White Doves," p. 264. "The Maiden of the Crystal Mountain," p. 275.

_Folk-Lore Record_, 1883, p. 319.

_Portuguese Stories_, F. L. Soc., 1882, p. 108, "The Prince who had the head of a Horse."

_Grimm_, vol. ii. pp. 381, 399.

The Whistle and Whip as a mode of summoning in common, see "Fisher Joe," p. 16, _ante_.

_Page 108._ "The Lame Woodpecker" reminds us of the lame devil in "Stephen the Murderer," p. 10; in _Vernaleken_, there is "a limper," p. 265, and a "lame hare," p. 275, the reluctance of the birds to take the man to Johara, &c., occurs in the Finnish and Lapp stories referred to.

_Page 109._ "Youth-giving water." Cf. "The Fairies Well," in present collection, p. 295. In Hungary snow-water collected in March is said to possess the same virtue.

Cf. also _Finnish_, "Tuhkamo." _S. ja T._ i. p. 43, where Ashiepattle washes in a well and becomes marvellously beautiful.

_Lapp_, "Bæivekongen.". _Friis_, p. 152. Where the lad dips his sore head into a kettle and becomes beautiful and golden haired. See also _Folk-Lore Record_, 1879. "Old Ballad Folk-Lore," p. 100. In "The Jewel in the Cock's Head," an Italian story, quoted in the _Dublin Magazine_, 1868, p. 706, the hero at once becomes young and handsome by the virtues of the jewel, and in a Finnish story, "The Enchanted Ship," the same end is attained by eating some berries. Cf. the effect of the Tàtos and baa-lambs breathing on anything, pp. 63 and 92 _ante_; also _Dasent_, p. 362; and such stories as "The Old Man made Young," _Grimm_, vol. ii., p. 215, and note, p. 444.

There are numerous springs and wells whose waters are said to possess marvellous powers, such as St. Winifred's in Flintshire, St. Keyne's in Cornwall, St. Bede's at Jarrow, &c. See Chambers' _Book of Days_, sub voce "Wells"; _Henderson's_ "Wells"; Hardwick, _Traditions, Superstitions, and Folk-Lore_, p. 267; and Aubrey, _Remains of Gentilisme_, F.L.S., 1880, pp. 121.

THE THREE PRINCES. Erdélyi, i. 1.

Cf. _Grimm_, vol. i. "The Gold Children," and note; vol. ii. "The Two Brothers," p. 244, and notes, p. 418; in "Ivan Kupiskas Søn." _Friis_, p. 170, a bear, a wolf, and a dog help the hero.

See also _Dasent_, "The Blue Belt"; and Denton, _Serbian Folk-Lore_, "The Three Brothers."

_Page 111._ In explanation of the fact that the wolf, lion, and bear are sometimes called "dogs," and other times "servants," we may mention that is quite common in Hungary to address a dog as "my servant;" and the three brutes in the story are supposed to follow their masters like dogs. For animals and birds that help, cf. _Ralston_, "The Water King," p. 120. _Old Deccan Days_, "Punchkin," p. 14. _Vernaleken_, "The Three White Doves," p. 269, and "The Enchanted Sleep," p. 312. _Sagas from the Far East_, p. 137. _Friis_, "Jaetten Os Veslegutten." _Uncle Remus_, No. xxii. and notes to Prince Csihan.

The sticking of knives into a tree to tell of the fortune or misfortune of the owner occurs also in "Knight Rose," see notes there, and p. 257.

A town draped in black cloth appears in _Grimm_, vol. i. note, p. 421. _Dasent_, "Shortshanks," p. 160. _Vernaleken_, "The Cobblers Two Sons," p. 197.

The dragon that devours a virgin every week reminds us of St. George, see Baring Gould, _Curious Myths_, "St. George," and _The Seven Champions of Christendom_. Cf. _Grimm. Stories from the Land of Hofer_, "The Three Black Dogs," p. 214. _Friis_, Bondesønnen and _Dasent_, p. 158.

_Page 112._ "The healing weed;" see note to "Knight Rose," p. 342.

The dragon in _No. 7, Pentamerone_, when one of its heads is cut off, rubs itself against a certain leaf and the head is at once fastened on again.

The treachery of the Red Knight which appears in this story has already been noticed in the notes to "The Hunting Princes." Cf. _Dasent_, "Big Bird Dan."

_Page 113._ Animals restore their master to life in _Grimm_, vol. i. p. 253. _Friis_, "Ivan," p. 170. _Ralston_, p. 231. _S. ja T._ i. "Här'än korwista syntyneet Koirat siw" (The Dogs who grew from the Ears of a Bull), p. 138; in another Finnish story, "The Golden Bird," the hero is restored to life by a wolf, after being slain by his treacherous brothers. In the Kalevala it is a bee that brings the honey which restores Lemminkäinen; Rune 15, 530.

The prince thinks he has been asleep, just as Lemminkäinen does in Kalevala, Song 15, 559. Cf. "Golden Hair," _Naaké_, p. 108; "Marya-Morevna," _Ralston_, p. 91.

_Page 114._ "Henczida to Bonczida," names of villages, the former in the county of Bihar, the latter in Kolozs.

_Page 115._ The witch throwing down a rod or hair; see also "Knight Rose," cf. _Portuguese Folk-Tales_, Folk-Lore Society, 1882, "The Tower of Ill-Luck," p. 49. Basile, _Pentamerone_, No. 7, where a fairy binds Cienzo by her hair. Denton, _Serbian Folk-Lore_, "The Three Brothers," p. 275.

It is curious the part hair plays in popular lore.[52] According to the old idea that any part of a person, such as his hair, nail clippings, &c. was to all intents and purposes himself (see notes to "The Lazy Spinning Girl"[53]); so it appears here the witch's power would be conveyed by one of her hairs, just as the witch in the "World's Beautiful Woman" spits on the child's face with the hope of conveying her enchantment, p. 166. See _Henderson_, _sub voce_, "Hair." Black, _Folk Medicine in Wäs_.

_Page 116._ The unsheathed sword in bed occurs in the story of Siegfried and Brunhild. Cf. also _Dasent_, "The Big Bird Dan," p. 450; Payne's _Arabian Nights_, "The Story of Prince Seif el Mulouk," vol. vii. p. 94; _Pentamerone_, i. 9; and _Gubernatis_, vol. i. 330.

THE THREE DREAMS. Erdélyi, i. 2.

Cf. "The Secret-keeping Little Boy," p. 233, in this collection.

According to Ladislaus Arany,[54] an almost exact version of the tale is given in Schott's _Wallachische Märchen_ (No. 9). Schott calls attention to the resemblance of this tale to the story of Joseph, in the Old Testament, who is released from prison and exalted for the successful solution of dreams. See also two stories from Radloff, _Proben der Volkslitteratur der Türkischen Stämme Süd-Siberiens_, quoted in _Gubernatis_, vol. i. pp. 139-142.

The "Operencziás Tenger," is the mythical sea of Hungarian folk-tales. With regard to the etymology of the word, it is said by some to come from the expression "ober der Enns," in the German name of the Duchy of Upper Austria. The etymology is given for what it is worth. As to the cosmology of the story-tellers, all we can say is, that they appear to uphold the Zetetic school. The earth is flat, and surrounded by the Operenczian sea: beyond that is fairyland.

The Magyar peasants think much of dreams, as may be seen in their wonderful dream-book, "_A legrégibb és legnagyobb Egyiptomi Almoskönyv_," a work something in the same style as the dream-books that are still common in country places in England.

The significance of dreams is noticed in _Uarda_, cap. xv. Cf. _Denton_, "The Dream of the King's Son." _Horace_, c. _iii_. _xxvii_. 41; S. i. x. 33. _Homer_ says that dreams of falsehood passed through an ivory gate in the lower world: true ones through a gate of horn.

See also Tylor, _Early History of Mankind_, pp. 5-10; and _Primitive Culture_, "Dreams."

There are many stories of dreams which foretold wealth and power, or were the means of the dreamer attaining them, _e.g._ "Gontram the good King of Burgundy," Claud Paradin, _Symbola Heroica_. Also Chambers's _Book of Days_, vol. i. pp. 276, 394, 617; vol. ii. p. 188. The writer remembers hearing an almost precisely similar story to the last, when the ill-fated "Lifeguard" was lost on her way from Newcastle to London.

The Indians pay great attention to their dreams during the long fast at the beginning of manhood: see _Legends of the Wigwam_, p. 99. In some stories one of the chief characters pretends to dream that she may obtain certain information, such as "Luxhale's wives:" _Stories from the Land of Hofer_, p. 317.

It is a common superstition in Holderness that a morning dream is sure to come true, but if it is told to anyone before breakfast, it will not.

_Page 118_. "Immured alive": see a Magyar folk-song, "Clement the Mason," in the _Academy_, July 31, 1886. Cf. a paper read by Oscar Mailand before the Historical and Antiquarian Society of the County of Hunyad (April 29, 1885) on the legend of the building of the Monastery at Arges in Roumania. The story is nearly the same as in the song of "Clement the Mason." Manuli, the master builder, has a dream, wherein he is recommended to immure the first woman that appears on the scene; the victim is Manuli's wife. During the discussion that followed, the president, Count Géza Kuun, mentioned that the same tale is told of the castle of Dévén in the county of Nógrád; the fortress of Dévény near Pozsony (Pressburg); and of another fortress in the Trans-danubian division, and that the legend is of Slavonic origin.

_Grimm_, ii. "Maid Maleen," p. 350.

_Livius_, viii. c. 15, "Virgo Vestalis damnati incesti, viva deforsa est."

The king vows to slaughter thirty Muslims at the gate of his palace, when complete, in "Ali Noureddin." Payne's _Arabian Nights_, vol. viii. p. 141.

_Folk-Lore Journal_, 1880, p. 282; January 1883, "A Bewildering Superstition."

Cf. also the incident in "Secret-keeping Little Boy", p. 238.

"_Dog-Headed Tartars_." Our story-tellers almost invariably use the epithet "dog-headed" when speaking of their old enemies, the Tartars. Medieval travellers, who wrote in Latin, speak of the Great Khan of Tartary as "Magnus Canis." Cf. _The Travels of Friar Odoric_, in _Cathay and the way Thither_ (Hakluyt Soc. 1866). The learned editor remarks (p. 128, note): "I am not sure that a faithful version should not render 'Magnus Canis' as the 'Great Dog,' for in most copies the word is regularly declined 'Canis,' 'Cani,' 'Canem,' as if he were really a bow-wow. According to Ludolf, an old German translation of Mandeville does introduce the mighty prince as 'Der grosse Hund.'"

The irruption into Hungary of the Tartars under Batu Khan, in the thirteenth century, and their frightful slaughter and terrible devastations are sufficiently known, and need not further be enlarged upon here.

With regard to dog-headed people (cf. the Kynokephaloi of Ktesias), such people are often mentioned in ancient travels; thus, Odoric of Pordenone says: "[L'Isola che si chiama] Nichovera ... nella quale tutti gli nomini [h]anno il capo a modo d'un cane." From an old Italian MS. text in the Bibl. Palatina at Florence, printed in _Cathay and the Way Thither_, p. 51.

The womankind of dog-headed people are always described as beautiful. Cf. the travels of Friar Jordanus, Odoric of Pordenone, Ibn Batuta. Cf. also the lovely wife of old Doghead in "Prince Mirkó" in this volume; and _Gubernatis_, vol. i. Preface, xix.

_Page 120._ "Born with a caul."

In Holderness and North Lincolnshire, a caul is said to prevent the owner from drowning. I have heard others say, that you can tell by its condition what the state of its owner's (the one who was born with it) health is, even if he (or she) is in a distant land. So long as it keeps as it is he is well, but if it "snerkles up" he is dead.[55] It is commonly called a "sillyhood" in the North.

Cf. _Henderson_, pp. 22, 23. _Aubrey, Remaines of Gentilisme_, p. 113.

Gregor, _Folk-Lore of North-East of Scotland_, p. 25.

_Grimm_, i. Hans in Luck. "I must have been born with a caul," p. 329.

Napier, _Folk-Lore_, p. 32.

Babies born with teeth are said by the Magyar peasants to be the children of witches; see Varga János, _A babonák Könyve_, Arad, 1877, p. 70.

Babies born with teeth are regarded as different to other children, in some parts of England, but the superstition is vague. A friend had a servant who was born with a grey lock, and the writer has often seen the girl; it was regarded as somewhat uncanny. Francisque Michel mentions in his _Histoire des Races Maudites_, that in the Valley of Argelès old women, when quarrelling with a cagot, shew their tongue "ou derrier l'oreille"; this is to remind the poor man of the wisp of hair on his ear, which is considered uncanny.

_Page 120_. The incident of the lad disguising himself so as to be exactly like his comrades occurs also at p. 241, in "The Secret-Keeping Little Boy." To be able to select the right person from several is looked upon as a test of the magic power of the person tried as in this case.

Cf. _Naaké_. "Golden Hair," p. 107.

_Vernaleken_. "How Hans finds his Wife," p. 284.

_Folk-Lore Record_, 1883. Ananci Stories, p. 284; and the Polish story, "Prince Unexpected," _ib._ 1884, p. 13.

_S. ja T._ i. "Kulta-orit," p. 187.

Cf. _Folk-Lore Record_, 1880, "Mons Tro," p. 220.

_Page 121._ In the Lapp story, "Patto-Poadnje." _Friis_, p. 78, the Stallo's wife suspects there is something wrong with the soup, which is in reality made of her late husband, but the man fools her by saying he cut his finger while making it.

In the Finnish story, "Tynnyrissä kaswanut Poika," ("The Boy who grows in a Barrel"), _S. ja T._ i., p. 105, there are nine cakes made of a woman's milk. Cf. "How the widow saved her son's life," _Sagas from the Far East_, p. 207.

We may here note the constant difficulties that appear in the folk-tales, and thwart the love-making of the heroes and heroines. Commonly it is the king who does all he can to prevent the lovers being happy, or it is some one at home who causes infinite trouble. For examples of the tasks that the lover or husband has to accomplish, see the tales "Fisher Joe," "Handsome Paul," "Fairy Elizabeth," "The Three Brothers," "The Girl with the Golden Hair," &c., in this volume.

Cf. also _Friis_. "Ruobba. Jætten og Fanden," p. 67; "Bondesønnen. Kongesønnen og Solens Søster," p. 140; "Solkongens Datter," p. 152; "Gutten, som tjente hos Kongen," p. 167.

_S. ja T._ ii. "Leppäpölkky" ("Alder Block"), p. 2; "Maan, meren kulkija laiwa" ("The Ship that sails over Land and Sea"), p. 22; "Kaikkia, matkalla karwitaan" (All is useful in a Voyage), p. 29; and "Lakwan tekijät," (Ship Builders), p. 33.

Basile. _Pentamerone_. No. 23.

Schott. _Wallachische Märchen_, No. 24.

_Ralston_. "The Water King," p. 120.

_Sagas from the Far East._ "How Shanggasba buried his Father," p. 189.

See also the troubles in getting to Johara in Notes to "Fairy Elizabeth," _ante_.

CSABOR ÚR. Erdélyi, i. 3.

According to some writers this story refers to King Matthias and his black troop. It is a Csángó tale.[56]

These traditional stories, as specimens of folk-history, are of great interest, showing how the kindness or tyranny of some lord or lady clings to the popular mind, and how all manner of stories attach themselves to great names.

Cf. "Herrn till Rosendal," in Hofberg, _Svenska Sägner_, p. 14; "Herrskapet på Ugerup," p. 17, where Arild dupes the Danish king by obtaining leave of absence until he reaps his harvest, he having sown fir-cones. (A variant of which the writer has heard amongst the peasants of the Eastern counties) and "Elestorps skog," p. 71, where the whole forest seems on the move as in _Macbeth_, act v. scene v. See also "An ancient Arabian parallel," by Dr. Redhouse, in the _Academy_, July, 24, 1886. See also "Snapphane-grafven," _ib_. p. 75, a story of a heap of stones,[57] now known as the "freebooter's grave," that tells how a brave peasant slew the chief of the plundering band and so dispersed them.

"Grefvinnan på Höjentorp," _ib_. p. 97, which is a good example of how historic incident is moulded and blended in the popular lore, and it may be of interest to give it here. Shortly after Charles XI. had seized the greater part of his nobles' property, he went to see his aunt Maria Eufrosyna and was saluted with a sound box on the ear, and upon asking why she did it was told he got it for taking all her property from her. They entered the house where a herring tail and an oat cake was set before the king, and he was told as he had made his bed so must he lie on it. The king then asked his aunt if he might take care of her riches for her, but was saluted with such a box on the ear that he fled and left her to enjoy her estates in peace.

"Fru Barbro på Brokind," _ib_. p. 112, is an example of how the memory of a tyrant lives.

"Qvick i jord," _ib_. p. 122, tells of a terrible outbreak of plague, and how a Finn advised the people to bury a live cock, but as the plague raged as fiercely as ever a live goat was buried, and then a living boy.[58]

"Jonas Spets," p. 123, tells how the king found an old soldier sharpening (putting a point to) his sword and was warned to use it well on the morrow. After the battle the king ordered him to show his sword, and lo! it was dripping with blood. "Well done," said the king, "I will gild the point for you," and so he ennobled the soldier and changed his name to "Gyllenspets" (Golden-Point). This, according to the popular story, is the way the family of Gyllenspets in Vermland became nobles.

The writer heard the following from old men in North Lincolnshire.

LIMBER.--There have been great wars and battles all over here and most of them are attributed to Cromwell. At Riby there was a fearful fight, the blood ran as deep as the horses' bellies, and to this day there is an opening in the hedge, where nothing will ever grow, known as Riby Gap, and there the blood flowed deepest.[59]

THORNTON ABBEY.--There was a great battle there and the soldiers knocked the church down and the town that used to be near it.

YARBOROUGH CAMP[60]--according to popular belief--was made by Cromwell's soldiers, who are said to have sat behind the entrenchment when firing at their enemies.

MELTON ROSS.--Perhaps the most curious is the tale told by an old groom about the gallows at Melton Ross:--

Some hundred years ago or so three or four boys were playing at hanging, and seeing who could hang the longest on a tree, when a three-legged hare (the devil, sir), came limping past; off ran the lads who were on the ground after him and forgot their comrade, who when they came back was dead. The gallows was put up in memory of that. The true story is that there was a rivalry between the Ross family and the Tyrwhits, and to such a pitch had it grown among their dependants that the two parties meeting on a hunting excursion got to blows and many were killed. James I. being in Lincolnshire shortly after, and hearing of it, ordered a gallows to be erected where the fight occurred, and enacted that in the future any persons slain in an encounter of this kind should be deemed murdered, and the perpetrators of the crime hanged. A gallows is always kept on the spot and when the old one falls to decay a new one is erected.[61]

_Page 125_. _Permanent blood stains._ Cf. those of Rizzio in Holyrood Palace; those in the Carmelite convent in Paris, said to have been made by murdered priests in the revolution; those at Cottele, on the banks of the Tamar, blood of the warder slain by the Lord of the Manor; those in Sta. Sophia, at Constantinople, &c.

THE DEVIL AND THE THREE SLOVAK LADS. Erdélyi, ii. 1.

Cf. _Grimm_, vol. ii. "The Three Apprentices," pp. 132, 418. _Stier_, No. 25.

A similar story used to be current among the schoolboys in Northumberland.

THE COUNT'S DAUGHTER. Erdélyi, ii. 2.

The writer of this remembers his grandmother telling him this story when he was a boy in Newcastle on Tyne.

Cf. _Grimm_, i. "The Robber Bridegroom," pp. 164, 389.

Chambers, _Book of Days_, vol. i. p. 291, "Mr. Fox."

Halliwell, _Nursery Rhymes_, p. 164, "The Story of Mr. Fox"; and Benedict, in "Much Ado About Nothing," act i. scene i.[62]

Cf. _Hofberg_, p. 14, "Herrn till Rosendal," where the horrors of the lord's house drives his betrothed away; and the "Iron Virgin," of Munich, who was said to clasp the doomed in her arms and pierce them with spikes. _Fraser's Magazine_, 1872, p. 354.

The story reminds us strongly of Blue Beard. Cf. _Notes and Queries_, 7th S. ii. p. 321.

THE SPEAKING GRAPES. Erdélyi, ii. 3.

Cf. Thorpe. _Yule-Tide Stories_. "Prince Hatt under the Earth," p. 15. Stokes' _Indian Fairy Tales_, "The Fan Prince," p. 195. _Grimm_, vol. ii. "The Singing, Soaring Lark," p. 5, and Variants given on pp. 378, 382. _Gubernatis_, vol. ii. Story from Piedmont, p. 381, and a Tuscan tale, p. 382. In the latter, the father, who has promised his daughter a rose, forgets it, and his ship refuses to move on the homeward journey, and so he goes to a garden to get the rose, which is given to him by a hideous magician. This reminds us of the Finnish story, "Jykeä Lipas" (The Heavy Chest), _S. ja T._ ii. p. 146, where a man who was ploughing near a lake, went down to the strand to drink. When he had done drinking he tried to raise his head but could not, as a sea-troll had got hold of his beard,[63] and although the man repeated all manner of magic sentences he could not get away. The man at last had to promise his daughter, and so was set free: the story then turns on the forbidden chamber. In another, "Awaimetoim Wakka" (The Keyless Chest), _S. ja T._ i. p. 151, a man was lost and wanted to get home, when a being appeared and promised to take him if he would give him what he had at home, which turns out to be a beautiful child. Cf. "The King and the Devil," p. 189, in this collection. In Lapp stories the devil comes in. Cf. "Fattiggutten, Fanden og Guldbyen;" _Friis_, p. 161, where he promises plenty of fish to a poor man if he will promise what his wife "carries under her heart;" in another, "Gutten, Havfruen og Ridder Rød," _Friis_, p. 131,[64] a mermaid stops the king's ship and won't let it go till the king promises what his wife is bringing into the world. The latter part of the Finnish and Lapp stories is not like the Magyar, but rather reminds us of "Stephen the Murderer," and the latter part of "Shepherd Paul."

The "Dirty, filthy pig," that helps, is a variant of the huge frog that will not allow the girl to draw water from the well until she gives it her ring. Cf. "The wonderful frog," p. 224, and notes.

For the youngest daughter who wishes for such out-of-the-way, and in many cases utterly incomprehensible objects, Cf. Stokes' _Indian Tales_, "The Fan Prince," where the girl wants "Sabr," p. 195; and "The Rájá's Son," where the young man hears some parrots talk about the Princess Labám, whom he determines to find, p. 154; and the "Bél Princess," p. 138. Mr. Ralston also notes _Afanassieff_, vol. i. No. 14, and vol. vii. No. 6.

_Page 131._ The king tries to deceive the pig, in the same way as he, the king, on p. 191 tries to deceive the devil.

Usually, there is a long series of troubles between the enchanted one appearing in some loathsome form and the revelation of the prince in all his beauty, as in the well-known story of "Beauty and the Beast."[65] Cf. "Prince Wolf," _Folk-Lore Record_, 1880, p. 227. "Prince Jalma," _ib._ 1885, p. 293. On the subject of "Husks," or glorious beings occurring under lowly forms, see in this collection the snake in "Knight Rose," "The Wonderful Frog," "Snake Skin," the youngest daughter in "The Three Princesses," and notes to "The Three Oranges," "Cinder Jack," and "The Widower and his Daughter."

Cf. also: The boy in the Lapp stories that wears a hat to hide his golden helmet. _Friis_, "Jætten og Veslegutten." _Stokes_, "The Monkey Prince," and "The Boy who had a Moon on his Forehead, and a Star on his Chin," pp. 126, 130, and note, p. 280. _Old Deccan Days_, "The wanderings of Vicram Maharajah," p. 119, "The Jackal, the Barber, and the Brahmin," p. 167, and "Muchie Lal," P. 221.[66] _Dasent:_ Hacan Grizzlebeard. Also, "The twelve wild ducks" in the same collection, where the brothers appear under the form of ducks. Cf. the Finnish "Weljiänsä-etsijät ja Joutsenina lentäjät" (one who seeks brothers flying as swans): "Saaressa eläjät" (living on an island). "Tynnyrissä kaswanut poika" (a boy grown in a barrel); _S. ja T._ i. _Märchensaal aller Völker von Kletke_, No. 2. "Die Drei Königskinder." _Household Stories from the Land of Hofer_, "The grave Prince and the beneficent Cat." _Grimm_ ii. "The Donkey." "The Goose-girl at the Well," and note, p. 441. _Sagas from the Far East_, pp. 28, 92, 222, 244, and 274.

THE THREE ORANGES. Erdélyi, ii. 4.

_Page 133._ In "Loving Lailí." _Stokes_, p. 81, the prince is commanded to open the fruit when he is alone, as Lailí will be inside quite naked. See also _ib._ pp. 251, 284, and _Grimm_ ii. p. 496. _Pentamerone_, "The Three Citrons." _Portuguese Folk Tales_, p. 10, F. L. S. 1882; also _Dasent_, p. 437, "The Cock and Hen a-nutting."

_Page 134._ The changed bride occurs in the Finnish "Merestänousija Neito." (The Sea-Maid.) _S. ja T._ i. p. 77, and "Ihmeellinen Koiwu" (The wonderful Birch) _S. ja T._ i. p. 59. _Portuguese Folk-Tales_, "The Maid and the Negress," F. L. S. 1882. _Stokes, Indian Fairy Tales_, pp. xxiii. xxv. 3, 143, 284. _Dasent_, "The lassie and her Godmother," p. 219, and the "Bushy Bride," p. 376. _Grimm_, ii. "The Goose-girl;" "The White Bride and the Black one," and "The Maid Maleen," pp. 508, 525. _Friis_, Lappiske Eventyr, "Haccis-ædne," see "N. and Q." 7th Series, ii. p. 104. _Pentamerone_, "The Three Citrons." Geldart, _Folk-Lore of Modern Greece_, "The Knife of Slaughter," p. 63. _Folk-Lore Record_, 1884, p. 242, _ib._ 1885, p. 292. _Gubernatis_, vol. ii. p. 242. Thorpe, _Yule-Tide Stories_, pp. 47, 54, 62. Gerle, _Volksmärchen der Böhmen_ No. 5. "Die Goldene Ente." Hyltén-Cavallius. _Svenska Folk Sagor_, No. 7, "Prinsessan som gick upp ur hafvet." Cf. also Steere, _Swahili Tales_, p. 398. Rink, _Eskimo Tales_, p. 310; and Denton, _Serbian Tales_, p. 191; also pp. 214 and 222, in this collection.

_Page 135._ The feigned illness occurs in numerous stories, _e.g._: _Deccan Days_, "Punchkin," p. 5. _Dasent_, "Katie Woodencloak," p. 413. _Payne_, vol. i. "The first old man's story," p. 21. _Stokes_, "The Pomegranate King," p. 9. _Records of the Past_, vol. ii. "Tale of the Two Brothers," p. 149. _Friis_, "Ivan, Kupiskas Søn," p. 170.

_Page 136._ House tidying incident. Cf. _Grimm_, vol. i. p. 226. "Sweetheart Roland."

THE YOUNGEST PRINCE, AND THE YOUNGEST PRINCESS. Erdélyi, ii. 5.

_Page 137._ Good luck coming from being under a tree. Cf. p. 323 in this collection; and Rink, _Eskimo Tales_, "Kagsagsuk," p. 101. Stokes, _Indian Tales_, "The Fan Prince," p. 198, and "The Bed," p. 204. _Pentamerone_, "The Raven."

_Page 138._ Old one who helps. Vernaleken, _In the Land of Marvels_, "The Three Tasks," p. 226, and "Piping Hans," p. 221. _S. ja T._ "Maan, meren kulkija laiwa" (a ship which can sail on land and sea), vol. ii. p. 22, and "Ihmeellinen Sauwa" (the wonderful stick), _ib._ vol. i. p. 158. In Vicram Maharajah, _Old Deccan Days_, p. 101, the parents of Anar Ranee caused her garden to be hedged round with seven hedges made of bayonets, so that none could go in or out, and published a decree that none should marry her but he who could enter the garden and gather the three pomegranates in which she and her maids slept.

_Page 139._ The horse incident. Cf. Trojan horse, also _Gubernatis_, vol. i. p. 336. Geldart, _Folk-Lore of Modern Greece_, "The Golden Steed," p. 98.

_Page 140._ The marks of moon and stars. In _Payne_, vol. ii. p. 163, we read, that an old woman was taken "for a man of the flower of God's servants, and the most excellent of devotees, more by token of the _shining of her forehead_ for the ointment with which she had anointed it." _S. ja T._ vol. i. p. 105, "Tynnyrissä kaswanut Poika" (a boy who grew in a barrel) p. 337, _ante_. Stokes _Indian Fairy Tales_, "a boy who had a moon on his forehead, and a star on his chin," p. 119. Denton, _Serbian Folk Lore_, "The Shepherd and the King's daughter," p. 173.

THE INVISIBLE SHEPHERD LAD. Erdélyi, ii. 6.

There is a similar tale in Erdélyi, iii. 5. See also _Grimm_, vol. ii. "The shoes that were danced to pieces," and notes, p. 430. _Roumanian Fairy Tales_, London, 1881, "The Slippers of the Twelve Princesses." A sleeping draught is given to the prince in the story of the Enchanted Youth. _Payne_, vol. i. p. 59.

_Page 142._ A copper forest occurs in the Lapp story, "Jætten og Veslegutten." _Friis_, No. 18. Also in _Dasent_, "Katie Woodencloak," p. 414.

THE THREE PRINCESSES. Erdélyi, ii. 7.

_Page 144._ A girl finds her way back in a similar way in the Lapp stories. "Stallo og Lappe brødrene Sodno." _Friis_, p. 85, and "Stallo-vagge," _ib._ p. 106. Cf. also _Roumanian Fairy Tales_, "Handsome is as Handsome does," p. 81. _Pentamerone_, "Nennillo and Nennella." _Serbian Folk-Lore_. Denton, "The wicked stepmother." _Grimm_, vol. i. "Hänsel and Grethel," and note p. 355.

In the Swedish legend, "Tibble Castle, and Klinta Well." (Hofberg. _Svenska Sägner_, p. 146,) the princess coming to meet her lover is carried off by the Mountain King, and leaves her crown hanging on a fir tree, to show her lover what has happened.

_Page 146._ The acorn's rapid growth reminds one of Jack and the Bean Stalk.

For Magyar idea of giants and giantesses, see the Introduction,[67] The one-eyed monster occurs in the Lapp, "Ruobba, Jætten og Fanden," _Friis_, p. 67, and in the Finnish "Leppäpölkky." (_S. ja T._ ii. p. 2) nine daughters fall into Syöjätär's power, and are only allowed one eye amongst them. See also _Round the Yule Log_.

The Lapps tell of monsters which they call Bædnag-njudne[68] who had dog's noses, and one eye in the middle of their forehead.

Page 147. Cannibalism. Cf. the Lapp Stories, "Bædnag-njudne," "Stallo og Fiskerlappen," "En Datter af Stalloslægten flygter fra sine Forældre og gifter sig med en Lapp," "To Lappepiger gifte sig med Stallo," &c. in _Friis_. Rink, _Eskimo Tales_, "The Brothers visit their Sister," p. 128. _Old Deccan Days_, "Brave Seventee Bai," p. 28. Payne, _Arabian Nights_, The History of Gherib and his brother Agib, vol. vi. p. 112.

_Page 148._ A monster is fooled in a similar way, in "The two Children and the Witch," p. 60. _Portuguese Folk-Tales_, F.L.S. 1882. See also _Grimm_, vol. i. Hansel and Grethel, p. 67. _Dasent_, "Buttercup," p. 146, and "Boots and the Troll," p. 253. Also other parallels noted in Ralston _Russian Tales_, p. 168.

The hair combing is a favorite incident in numerous Lapp stories.

The latter part of the story seems to be a compressed edition of the Cinderella incident.

CINDER JACK. Erdélyi, ii. 11.

The Magyar title of this tale is: "Hamupipöke," and as there are no genders in the Magyar language, the name may stand either for a male or a female.

Sports similar to those mentioned in the tale (but of course on a very much reduced scale, so as to suit ordinary mortals) formed part of the wedding festivities in Hungary in days gone by. Cf. Baron Radvánszky's work on _Magyar Family Life in the 15th and 16th Centuries_. 3 vols. (In Magyar).

For the whole story, Cf. the Finnish "Maan, meren kulkija laiwa" (_S. ja T._ ii. p. 22), a story from Ilomantsi, which tells of a king with an only daughter, whom he does not wish to marry, as he cannot bear the thought of parting from her, and so set as a task for any one who wished to marry her, the building of a ship that could sail over land and sea. Three brothers, who were merchants, lived in the land: the youngest was called Tuhkamo (Ashiepattle): these determined to try their luck; but the elder failed, because they rejected the offer of help from an old man; Ashiepattle secured the old man's good will, and so won the day. The latter part of the tale is something like that of Shepherd Paul in this collection.

A Karelian story, entitled "Tuhkamo" turns upon three brothers, whose father before he died bade them come and pray for him by his grave: only the youngest did so. He was rewarded, and by means of a wonderful horse, achieved marvellous feats of jumping, and so won the princess. Another story from North Finland: "Tuhkamo," relates how a dead father came to his three sons in their dreams, and ordered them to watch on the sea-shore; the youngest alone did so, and caught a swan maiden, whose father set him three tasks; viz. to fell all the trees near a bay; to set them up again; and to bring a golden chain from heaven. He managed all that by the help of his bride, but got into trouble over the last, as when he rode up to it, on his wondrous steed, and seized it, it was so heavy that he fell down to the earth, and was completely buried in the ground, except a little hair, which remained above ground; a duck made her nest on his head, and laid her eggs in it, and by means of a fox and other animals which came to eat the eggs Tuhkamo got out of his difficulty; he next fooled two men who were quarrelling over three precious gifts; he then went on to three houses asking for his bride; all the animals, &c. were summoned, and at last an eagle took him to his lost bride, who recognised him by a piece of the golden chain he put in the water the princess's servants drew.

In another Finnish tale, "The Golden Bird," the third son is the only one who can watch all night, and so finds out what it is that steals fruit from his father's favourite tree.

The Lapp story, "Ruobba,[69] Jætten og Fanden," _Friis_, p. 67, tells of _tools_ of all sorts, axes and planes, &c. coming and asking the sons to give them some food; the eldest refuse, but the youngest gives them food, and so succeeds in finding out the robber.

Another tale, "Solkongens Datter," _Friis_, p. 152, relates how a man has a barn full of corn from which some one steals every night. The man's two elder sons try to watch and fail; but Gudnavirũs (_i.e._ Ashiepattle) succeeds in finding the robbers--three swan-maidens--and securing one of them.

Cf. also Rink, _Eskimo Legends_, "Kagsagsuk," and "The Child Monster," where ill treated ones suddenly develope vast power. Dasent, _Tales from the Norse_, "The Princess on the glass hill." _Old Deccan Days_, "The Raksha's Palace," p. 205. Stokes' _Indian Fairy Tales_, "The boy who had a moon on his forehead," p. 126, &c. and p. 280. Mitford, _Tales of Old Japan_, "The story of the Old Man who made withered trees to blossom." Vernaleken, _In the Land of Marvels_, "Hondiddledo and his Fiddle," and "Mr. Chick," p. 228. _Roumanian Fairy Tales_, "The Hermit's Foundling." Geldart, _Folk-Lore of Modern Greece_, "The Scab Pate." Steere, _Swahili Tales_, "Sultan Majnún." Ralston, _Russian Folk Tales_, "The Norka," p. 73. Denton, _Serbian Folk-Lore_, "The Golden Apple Tree and the nine Peahens." "Who asks much gets little." _Grimm_, vol. i. "The Golden Bird," "The Three feathers." _Ibidem_, vol. ii. "Iron John," and notes, p. 434. _Gubernatis_, vol. i. pp. 25, 177, and 293, &c. where Russian variants are given. Thorpe, _Yule-Tide Stories_ "The Millet Thief." _Polnische Volkssagen und Märchen_, Aus dem Polnischen des K. B. Woycicki von F. H. Levestam, "Der Glasberg." _Deutches Märchenbuch_, von L. Bechstein, "Hirsedieb." _Sagen Märchen und Gebräuche aus Sachsen und Thüringen_, Gesammelt von Emil Sommer, "Der Dumme Wirrschopf." _Svenska Folk Sagor_, Hyltén-Cavallius och G. Steffens, "Prinsessan uppå Glasberget."

THE THREE BROTHERS. Erdélyi, ii. 8.

The beginning of the tale reminds us of "The travels of Truth and Falsehood," p. 36 in this collection.

_Healing Mud_, p. 152. Cf. pp. 36, 53, 323, and 336, in this collection. Also, "Right is always right," a Wendish story, quoted in the _Dublin Magazine_, 1868, p. 356, and _Vernaleken_, "The Accursed Garden," p. 308.

In Tuscany, the peasants believe that whoever washes his face in the dew before the sun rises on St. John's Day will have no illness all the year following. See _Gubernatis_, vol. i. p. 219. Cf. also Payne, _Arabian Nights_, vol. v. pp. 279, 281. A magic whistle appears in the Finnish story, _e.g._ "The ship that can sail on land and sea," _S. ja T._ ii. p. 22. See also in this collection, p. 192, and _Gubernatis_, vol. i. p. 289.

The envious brothers (or fellow-servants) appear in numerous stories, such as "Kulta-orit, Kulta-nuotta, wasta ja pilli (the golden stallion, golden drag net, broom and flute)," _S. ja T._ i. p. 187, and _Dasent_, "Boots and the Troll."

The tasks set are somewhat like those in "Fisher Joe."

In the Lapp story, "Gutten, som tjente hos Kongen" (_Friis_, p. 167), the hero is ordered to bring all the wild beasts of the forest into the King's courtyard. Animals help Hans in the "Maiden on the Crystal Mountain;" _Vernaleken_, p. 276. Cf. also notes to "Fisher Joe" and "Handsome Paul."

THE THREE VALUABLE THINGS. Erdélyi, ii. 9.

Cf. Naaké, _Slavonic Fairy Tales_, "The wise judgment." Caballero, _Spanish Fairy Tales_, "A girl who wanted three husbands." _Sagas from the far East_: "Five to one," p. 112; and "Who invented Woman," p. 298. Denton, _Serbian Folk-Lore_, "The three Suitors." Geldart, _Folk-Lore of Modern Greece_, "The Golden Casket," pp. 112 and 115, and _Arabian Nights_, "Prince Ahmed and the Fairy Banou."

THE LITTLE MAGIC PONY. Erdélyi, ii. 10.

A curious story of a magic horse is still told in Lincolnshire, which I heard the other day in Boston. This is _verbatim_. "Near Lincoln is a place called Biard's Leap; near there an old witch lived in a cave, who enticed people in and eat them. One day a man offered to go and kill her. He had his choice of a dozen horses, so he took them all to a pond, where he threw a stone into the water, and then led the horses to have a drink, and the one which lifted its head first he chose. It was blind. He got on its back, and, taking his sword, set off. When he got to the cave's mouth, he shouted to the witch to come out.

"Wait till I've buckled my shoe,
And suckled my cubs,"

cried the witch. She then rushed out, and jumping on to the horse stuck her claws into its rump, which made it jump over thirty feet (the so-called Biard's leap). The man struck behind him with his sword, which entered the old woman's left breast, and killed her."

The legend is given in a curious little tract, entitled "The existing remains of the Ancient Britons within a small district lying between Lincoln and Sleaford, by the Rev. G. Oliver, D.D. London, 1846." The man of the above version is replaced by a knight, who "cast a large stone into the lake, accompanied by a secret petition to the gods, that the chosen steed might raise his head from the water;" Biard rises, and they go to meet the witch, who has her left breast cut off by the first blow of the knight's sword; the second blow she evades by springing on to Biard's flank, where she fixes her talons, so that the horse took a series of prodigious leaps, three of which are at least sixty yards asunder, and are still marked by the impressions of his feet. The witch died from her wound, and was buried under a huge stone at the cross roads, and a stake driven through her body. _Gubernatis_, i. p. 338. Cf. Notes to Prince Mirkó.

_Page 160. Obstructions placed in the way of the witch or giant who follows._

Cf. Finnish, "Awaimetoin Wakka" (the Keyless Chest), _S. ja T._ i. p. 151, and "Oriiksi muutettu poika" (the enchanted horse), _ib_. p. 142. Lapp. "Jaetten og Veslegutten." _Friis_, p. 49, and "Jaetten og Drengen hans," _ib._ p. 58. Rink, _Eskimo Tales_, "A tale about Two Girls," and "Giviok." Naaké, _Slavonic Tales_, "The wonderful hair," and "Ivan Kruchina." _Legends of the Wigwam_, "Exploits of Grasshopper," p. 61. _Old Deccan Days_, "Truth's Triumph," p. 63. _Portuguese Folk Tales_, F. L. S. 1882, "The Maid and the Negress," and "St. Peter's Goddaughter." Ralston, _Russian Folk-Tales_, "Marya Morevna," p. 95: "the Baba Yaga," p. 141, and "the Witch and the Sun's Sister," p. 173. Dasent, _Norse Tales_, "The Mastermaid," p. 91; "Farmer Weathersky," p. 334, and "The Widow's Son," p. 363. _Grimm_, vol. i. "The Water Nix." Geldart, _Greek Tales_, "Starbright and Birdie," "The Golden Casket," p. 123, and "The Scab Pate," p. 164. _Vernaleken_, "The Two Sisters," p. 157. _Pentamerone_, "The Flea," and "Petrosinella." _Records of the Past_, vol. ii. "Tale of the Two Brothers," p. 142. _Gubernatis_, vol. i. pp. 166, 175. _Folk-Lore Journal_, 1883, "The Three Sisters and Itrìmobé," p. 235. A Malagasky tale. Ananci Stories, _ib._ p. 286. Irish Folk-Tales, _ib._ p. 323. _Ibid._ 1884. "Prince Unexpected," p. 15, a Polish tale, and "Isìlakòlona," _ib._ p. 31, a Malagasy tale.

THE BEGGAR'S PRESENTS. Erdélyi, ii. 12.

Cf. the wonderful gifts in: "Taiwaasen menijä" (one who goes to heaven) _S. ja T._ ii. p. 113, and "Ei-niin-mitä" (just nothing) _ib._ p. 53. "Bondesønnen, Kongesønnem og Solens Søster." _Friis_, p. 140. _Dasent_, "The Best Wish," p. 294, and "Katie Woodencloak," _ib._ p. 412. _Old Deccan Days_, "The Jackal, the Barber, and the Brahman." Stokes' _Indian Fairy Tales_, "The Story of Foolish Sachúlí." _Sagas from the Far East_, "The Avaricious Brother," p. 23. _Vernaleken, In the Land of Marvels_, "The Wishing Rag," "The Magic Pot." _Patránas_, "Matanzas." Caballero, _Spanish Folk-Tales_, "Uncle Curro and his Cudgel." _Pentamerone_, "The Months." _Grimm_, vol. i. "The Wishing Table, the Gold Ass, and the Cudgel in the Sack," and notes, p. 387. Also "The Knapsack, the Hat, &c." and notes, p. 409. Crofton Croker, _Irish Fairy Legends_, "The Legend of Bottle Hill." Payne, _Arabian Nights_, vol. vi. Jouder and his Brothers. _Folk-Lore Record_, 1878, "Some Italian Folk-Lore," p. 202. _Gubernatis_, vol. i. pp. 127, 154, 161; and Nordlander, _Sagor, Sägner och Viso_ No. 4.

THE WORLD'S BEAUTIFUL WOMAN. Erdélyi, iii. 1.

Arany gives the following variants of this tale: _Mailath_ 2, _Grimm_[70] 53, and _Schott_, Wallachische Märchen 5. See also in Russian poetry by Pushkin, in Bodenstedt's translation i. p. 100. In the German variants, twelve pigmies take the place of the twelve robbers in the Hungarian tale; and the queen thus addresses her mirror:

"Spieglein, spieglein an der Wand
Wer ist die schönste im ganzen Land?"

And receives the reply--

"Frau Königin. Thr seid die Schönste hier
Aber Schneewitchen ist thausendmal schöner.
Als Thr."

Cf. Pedroso _Portuguese Folk-Tales_, F.L.S. 1882. "The Vain Queen," and "The Maiden with the Rose on her Forehead."

_Page 164._ The love-stricken ones is a touch of the Oriental method of describing the power of love. See numberless examples in Payne's _Arabian Knights_.

_Page 165._ There is an Indian superstition noted in Temple's _Legends of the Punjáb_, p. 51, where we read, "he wore some coarse clothes over his own, so that her perspiration should not injure him," and in the footnote: "the woman's perspiration would take his 'virtue' out of him."

_Page 165._ Magic Mirror. Besides the variants at the beginning of the notes, we may compare the Magic Mirror in the Norse Saga, "King Gram" and the Hanoverian tale, in _Grimm_, vol. ii. p. 379.

For spitting as a mode of enchantment, see numerous examples in _Arabian Nights_.

_Page 172._ "The Pin, &c. which prevents the girl from moving." Cf. Stokes, _Indian Fairy Tales_, p. xiii., "The Pomegranate King,"

p. 14, "The princess who loved her father like salt," p. 165; and notes on pp. 248, &c.

In the Finnish tale, "Här' än Korwista syntyneet Koirat siw" (Dogs which sprang from the ears of a bull), in _S. ja T._ 1, a girl scratches her brother's head with a devil's tusk, and so kills him; but his faithful dogs lick the wound, and so restore him to life.

In a Lapp story, "Bondesønnen" (_Friis_, No. 44) the son's sister awakes, when the hero pricks her hand, and sucks the drop of blood off.

Cf. Schott, _Wallachische Märchen_, p. 251. Pedroso, _Portuguese Tales_, F.L.S. 1882, "The Maid and the Negress." _Irish Folk Tales_, Folk-Lore Record. 1884, p. 197, "The Story of John and the Amulet." Halliwell, _Nursery Rhymes and Tales_, "The Red Bull of Norroway," p. 169. Thorpe, _Yule-Tide Stories_, p. 40, "The Princess that came out of the water." Payne, _Arabian Nights_, vol. i. p. 375. _Gubernatis_, vol. ii. p. 15, and a story from near Leghorn, p. 242, where it states that similar stories are to be found in Piedmont, in other parts of Tuscany, in Calabria, &c. and in the _Tuti-Name_. _Grimm_, vol. ii. p. 243, "The Glass Coffin." _Pentamerone_, "Sun, Moon, and Talia," and "The Three Citrons." Gonzenbach, _Sicilianiasches Märchen_, vol. i. p. 82.[71] _Old Deccan Days_, "Little Surya Bai," p. 83; "Chundun Rajah," p. 233; "Sodewa Bai," p. 240. In the two last, we also have examples of bodies remaining undecayed for months after death. Sodewa Bai looked as lovely a month after her death as on the night she died; cf. also the well-known "Sleeping Beauty."

The prince in the Greek story weeps and groans over a picture, just as this prince does over his dead princess. See _Geldart_, p. 95, "The Golden Steed."

_Page 180._ For a fuller note on witches see the Introduction.

THE GIRL WITHOUT HANDS. Erdélyi, iii. 2.

Cf. "Neitonen kuninkaan Sadussa" (The Maid in the King's Garden), and "Neitonen Hernemaassa"[72] (The Maid in the Pea-field). _S. ja T._ i. pp. 108-119. _Grimm_, vol. i. "The Girl without Arms," and note, p. 378. Molbech, _Udvalgte Eventyr og Fortaellinger_, "Pigen uden Haender."

THE KING AND THE DEVIL. Erdélyi, iii 3.

Cf. _Some Italian Folk-Lore_, "Lion Bruno," _Folk-Lore Record_, 1878, p. 209. _Portuguese Stories_, "The Story of a Turner," _Folk-Lore Record_, 1881, p. 152. _Irish Stories, Folk-Lore Journal_, 1884, p. 39. _Grimm_, vol. ii. "The King of the Golden Mountain," and "The Nix of the Mill Pond." Thorpe, _Yule-Tide Stories_, "The Gold Ring and the Frog," "The King's Son and Messeria," and "Goldmaria and Goldfeather." _Vernaleken, In the Land of Marvels_, "The Fisher's Son," and "The Stolen Princess."

_S. ja T._ i. "Awaimetoin Wakka," and _S. ja T._ ii. p. 146, "Jykeä Lipas" (the Heavy Chest). _Friis_, "Gutten, Havfruen og Ridder Rød," and "Fattiggutten, Fanden og Guldbyen." Ralston, _Russian Folk-Tales_ p. 362-366, 124, 133.

Steere, _Swahili Tales_, "The Spirit who was cheated by the Sultan's Son." _Gubernatis_, ii. p. 382. One may also compare the Viennese Legends of the "Stock-im-Eisen," and of the "Baren-Häuter," for which _vide Pictures of Hungarian Life_, pp. 172 and 387. Cf. also the Swedish Legend, "Friskytten," in Hofberg's _Svenska Folksägner_, and the well-known stories of Faust and Der Freischütz. See also p. 130 _ante_.

_Page 191._ The attempts to deceive the devil are found in numerous tales, e.g. _Friis_, "Stallobruden." _Grimm_ ii., "The Iron Stone," p. 158. Lindholm, _Lappbönder_, "De bedragne jätten and; Quigstad og," Sandberg _Lappiske eventyr og folkesagn_, "Stallo og lappepigen."

_Page 191._ "Owl's Feathers." Pillows of the same sort appear in "The Pelican," p. 255, and remind us of the superstitions connected with wild birds' feathers. In many parts of Lincolnshire, it is said, that it is impossible to die on a bed that contains them. I know of one old lady in Yorkshire, who when _in extremis_ begged to be moved off her bed, as she was sure she could not die on it, as it had some bad feathers in it. In some places it is pigeon's feathers that the people particularly dislike. See also Henderson's _Folk-Lore of the Northern Counties_, p. 60.

_Page 192._ For different tasks, such as the millet cleaning, see also: _S. ja T._ i. "Ihmeellinen Koiwu" (The wonderful Birch). Stokes, _Indian Fairy Tales_, "The Rájá's Son," p. 163, and p. 180. Temple, _Legends of the Punjáb_, "Râjâ Rasâlû," p. 43. Thorpe, _Yule-Tide Stories_. "Svend's Exploits," p. 353. Geldart, _Folk-Lore of Modern Greece_, "The Snake, the Dog, and the Cat," p. 44. _Pentamerone_, "The Dove." _Folk-Lore Journal_, 1884, "Prince Unexpected," p. 13. _Gubernatis_, Vol. i. p. 38. Ralston, _Russian Folk Tales_, "The Water King," p. 126; also pp. 18, 153, 208 in this work.

The hairs that became serpents remind us of Medusa.

_Page 193._ The changes of the pursued, in order to avoid capture, occur in numerous tales, _e.g._ "Handsome Paul," and note 320 _ante_. Also _S. ja T._ i. "Oriiksi muutettu poika," and "Awaimetoin Wakka." _Friis_, "Jætten og Veslegutten," and "Jætten og Drengen hans." _Household Stories from the Land of Hofer_, "The Dove Maiden," p. 384. _Vernaleken, In the Land of Marvels_, "How Hans finds his Wife," p. 284, and "The Drummer," p. 292. _Folk-Lore Journal_, 1884, "Prince Unexpected," p. 15, and Malagasy Folk-Tales, "Isìlakòlona," p. 131. Campbell, _Popular Tales of the Western Highlands_, "The Battle of the Birds."

_Page 194._ The devil's limping and the woodpeckers and hares in other stories,[73] reminds us of an old Yorkshire saw, "Beware of those whom God has marked," and I know cases of people who regard any external deformity as the expression of internal malformation.

_Page 195._ In the Lapp stories, the giants swallow so much water that they burst.

With the moral tacked on to this tale, cf. _Vernaleken_, "The Nine Birds."

THE THREE PRINCES, THE THREE DRAGONS, AND THE OLD WOMAN WITH THE IRON NOSE. Erdélyi, iii. 4.

_Page 197._ Tátos. Cf. notes, p. 345, also _Roumanian Fairy-Tales_, "The Hermit's Foundling" and "Vasilica the Brave." _Pentamerone_, "Corvetto" and Geldart, _Folk-Lore of Modern Greece_, "The Golden Steed," and "The Scab Pate."

The dragon vomiting out those it has eaten. Cf. The queen swallowed by the whale, in the story of the "Two Orphans," p. 223. Also Red Riding Hood. _Grimm_, i. "The Wolf and the Seven little Kids." Cf. old Greek legend of Kronos devouring his children.

_Page 199._ The bridge seems to suggest the bridge in the Koran. See also the bridge in _Pentamerone_, "The golden root."

This part of the story somewhat resembles that of "the Accursed Garden," in _Vernaleken_.

_Page 201._ The transformation of Ambrose and the Dragon. Cf. _Roumanian Fairy Tales_, "Vasilica the Brave," p. 73.

In the Lapp stories the hero calls for help to his gods. See _Friis_. "Stallo og Patto Poadnje," and "Stallo og Fiskerlappen."