Chapter IV: Notes

[74.1] Leskien, 546; De Gubernatis, ii. _Zool. Myth._, 29. Köhler in his notes to Gonzenbach (ii. 229) refers to several other stories.

[74.2] Milenowsky, 1.

[74.3] Knoop, 204.

[75.1] ii. Powell and Magnusson, 435. The story is given with some trifling differences, Maurer, 284.

[75.2] Rink, 443.

[75.3] Landes, _Annamites_, 160.

[76.1] Landes, _op. cit._, 150. Cf. _ibid._, 174.

[76.2] i. _Kathá_, 565.

[76.3] _Ibid._, 172, 189.

[77.1] Knowles, 415.

[77.2] Stokes, 41. Cf. Steel, 290, and i. Cosquin, 149.

[77.3] Frere, 250. Mangoes appear also in Sâstrî, _Drav. Nights_, 54; Sâstrî, _Folklore in South. Ind._, 140; Knowles, 130; Day, 117. In a variant of the last, the fakir simply tells the king that his prayers are heard, and his seven queens shall each bear a son. Steele, 98.

[77.4] Stokes, 91.

[77.5] Steele, 47.

[78.1] i. Cosquin, 69, citing Benfey.

[78.2] Campbell, _Santal F. T._, 25.

[78.3] i. Radloff, 204.

[78.4] i. _Folklore_, 49.

[79.1] Capt. R. C. Temple, in iv. _F.L. Journal_, 282.

[79.2] Burton, iii. _Suppl. Nights_, 270.

[79.3] _Ibid._ iv. 298.

[79.4] Gibb, 163.

[80.1] iii. _Bahar Danush_, 80.

[80.2] Rivière, 231, 225.

[80.3] iv. _Folklore_, 285.

[81.1] Braga, i. _Contos_, 42. Two instances in Europe where the magical food is to be eaten by the husband occur in Gipsy tales. In one from southern Hungary, a woman who wished for a daughter gave her husband at full moon the egg of a black hen to eat, with the best result. Von Wlislocki, _Volksdicht._ 314. This is in accordance with a practice referred to in Chapter VI., _infra._ In the other tale, which is from Transylvania, the wife goes out at midnight and collects herbs and bones. She cooks them at home, gives her husband to eat, and thereupon, becoming pregnant, she bears a son in the form of a kid. Von Wlislocki, _Märchen_, 119.

[81.2] i. Finamore, pt. i., 88.

[81.3] ii. Von Hahn, 33, 197.

[82.1] i. Von Hahn, 90; Garnett, i. _Women_, 178.

[82.2] Legrand, 191, xvi.

[82.3] Prof. Fortier, in ii. _Journ. Am. F.L._, 39.

[82.4] Curtin, _Russians_, 130.

[83.1] Wratislaw, 133; Ralston, _Songs_, 177.

[83.2] Day, 1.

[83.3] Ralston, _Tibetan Tales_, 21.

[84.1] Day, 187. Cf. a Baluchi tale in Jacobs, _Indian F. T._, 179.

[84.2] Prato in xii. _Archivio_, 40, citing Minayeff, _Indiiska skazki y legendy_.

[84.3] Steere, 381. In an Arab story from Egypt a Mogrebin gives a king, upon the same bargain, two bonbons, one for himself, the other for his wife. Three sons are born, of whom the Mogrebin claims the eldest. Here the Mohammedan influence prevails. Spitta Bey, 1.

[84.4] Theal, 54.

[85.1] Swynnerton, _Indian Nights_, 137.

[85.2] Burton, vii. _Nights_, 320.

[86.1] i. Finamore, pt. ii., 13.

[86.2] i. _Archivio_, 524. In a Breton tale a sorceress gives a cake to the stepmother, which causes the heroine to bring forth a cat. Luzel, iii. _Contes Pop._ 126. In a variant, the sorceress advises that a black cat be dished up for the maiden. _Ibid._, 139. In both cases the cat-offspring being ripped up, a prince emerges.

[87.1] Krauss, i. _Sagen_, 195.

[87.2] De Charencey, _Le Fils de la Vierge_, 20, citing Friez and Léger, _La Bohème historique, pittoresque et littéraire_, 341, 345. I have not seen this work, and do not know what value is to be attached to the story; but it has the appearance of being genuine. As to Blanik and its Sleeping Host, see _The Science of Fairy Tales_, 184, 219, where I have collected and discussed a number of legends relating to this mountain, in connection with the Seven Sleepers, King Arthur, etc.

[87.3] Leskien, 490.

[88.1] Maspero, 26; ii. _Records of the Past_, 137; De Charencey, _Trad., rel._, 11; _Le Page Renouf_ in xi. _Proc. Soc. Bibl. Arch._, 184. The scribe, who wrote the MS. we have, flourished under Rameses II. and his two successors. How many times the story had been written down before, of course we do not know.

[89.1] i. Grundtvig, 150.

[89.2] Dasent, 345.

[90.1] Landes, _Annam._, 245.

[90.2] i. Basile, 249; i. _Pentamerone_, 238. The Italian fairies are always rather μοῖραι than what we understand by fairies.

[90.3] De Gubernatis, _Trad. Pop._, 187.

[90.4] iii. _Journ. Am. F.L._, 273.

[91.1] Quoted by De Charencey, _Le Fils de la Vierge_, 25, from De Puymaigre, ii. _Les Vieux Auteurs Castillans_, 355.

[92.1] Landes, _op. cit._, 174.

[92.2] De Rochemonteix, 18.

[92.3] Landes, _Tjames_, 9. The Tjames are a mongrel race descended from aborigines of Annam who intermarried with Malay invaders. See ii. _L’Anthropologie_, 186.

[93.1] Schott, 262.

[93.2] Von Wlislocki, _Volksgl. Zig._, 36; _Volksdicht._, 245. Cf. _Ibid._, 194, where milk is to be poured into the gourd.

[94.1] Dragomanov, in xii. _Archivio_, 275, quoting Valjavec.

[94.2] Capt. R. C. Temple, in iv. _F.L. Journ._, 304.

[94.3] Von Wlislocki, _Volksdicht._, 213, 336.

[95.1] De Charencey, _Le Fils de la Vierge_, 26, 27.

[95.2] Mango, 101.

[96.1] _Compte Rendu du Congrès_, 47. The personification of holy days is not uncommon in folktales, especially in the east of Europe.

[97.1] Rink, 437.

[97.2] Von Wlislocki, _Bukowinaer_, 72. As to the power of saliva on a bird’s tongue, see _ibid._, _Volksdicht._, 384.

[98.1] Callaway, _Tales_, 66, 72. In another variant the blood is drawn from the woman’s knees, placed in two jars, and becomes a boy and a girl. Theal, 139. A Blackfoot story ascribes the origin of Kutoyis, or Clot of Blood, a hero of great prowess, to a clot of buffalo-blood brought home by a hunter and put in the kettle on the fire. Grinnell, _Blackfoot L.T._, 30; Maclean, in vi. _Journ. Am. F.L._, 167. The Rabbit in Siouan mythology makes the Young Rabbit from a clot of buffalo’s blood. J. Owen Dorsey, in v. _Journ. Am. F.L._, 295. In an Esthonian _märchen_ a childless queen receives from an old woman an egg to be brooded in her bosom for three months. At the end of that time a living female embryo is hatched, which grows to the size of an unborn child. When that size is reached the queen also gives birth to a son; and the two are treated as twin brother and sister. Kreutzwald, 341. Stories of children hatched from eggs are by no means infrequent: Hodgetts, 194; Day, 93; i. _Folklore_, 49 (already cited), for example. They are perhaps more usual in sacred sagas: see a Fijian saga, i. _Mem. Anthr. Soc._, 203; and the classical and other legends mentioned by Liebrecht in a note to _Gerv. Tilb._, 73.

[99.1] i. Gonzenbach, 177. Versions are given from Sulmona in the Abruzzi, iii. De Nino, 1; from Pisa, Comparetti, 195; from Rufina in Tuscany, Pitrè, _Toscane_, 8. The circumstances of the conception differ very slightly in all these. Two or three years ago the same story was discovered in the island of Möe, belonging to Denmark. It is stated to follow Fräulein Gonzenbach’s tale point by point; and M. Feilberg is bold enough to declare that it had passed from her collection into the mouths of the Danish folk in that island. iii. _Am Urquell_, 331.

[99.2] i. Von Hahn, 245.

[100.1] Imbriani, 397.

[100.2] i. Gonzenbach, 167.

[100.3] Braga, i. _Contos_, 104. Cf. iii. De Nino, 263.

[101.1] Köhler in _The Academy_, 21st March 1891, citing Buber’s edition of _Midrasch Tanchumar_.

[101.2] Von Wlislocki, _Volksdicht._, 360.

[102.1] i. Basile, 47; i. _Pentamerone_, 43.