cycle, see Bolte-Polivka, 2 : 516-527 (on Grimm, No. 113) ; for American versions of the tasks and magic flight, MAFLS 13 : 54 n2; and for American Indian versions of this cycle as a whole. Thompson, 370-381. In only four of the twenty Indian stories a.n.a.lyzed, however, does the incident of the forgetting of his fiancee by the hero occur.

The first part of the "Forgotten Betrothed" cycle is found in an Araucano story (Sauniere, No. 9), in which the hero takes service with a supernatural being, falls in love with his daughter, performs two difficult tasks and answers three questions, and flees with her in a transformation-flight that ends with the death of the pursuer.

In a Negro story from Bahamas (MAFLS 13 : No. 27) are found the tasks, magic-flight, and forgotten-betrothed elements.

18.

Our story is closely related to Grimm, No. 82 a (see Bolte-Polivka, 2 : 190-196, for text), a story derived from Musaus. Grimm, No. 197 (Bolte-Polivka, 3 : 424-443), is also related. Thompson (410) cites a Micmac version that agrees with ours in its main outlines,--a version which he believes goes back to a French original. A very brief Kutenai version is given in Boas, "Kutenai Tales" (Bulletin 59, Bureau of American Ethnology), p. 34.

19.

See Bolte-Polivka's notes on Grimm, No. 108 (2 : 234 ff.).

20.

Page 196. The following American Indian variants of motifs found in our stories are a.n.a.lyzed by Thompson (419-426):--

Fatal imitation (G1): Maliseet (wife), Ojibwa, Dakota, Zuni.

Subst.i.tute for execution (H): Maliseet, Ojibwa, Wyandot, Thompson River, Dakota, Tepecano, Creek, Yuchi, Jicarilla Apache, Pochulta, Chalina, Aztec, Tuxtepec.

Marine cattle (J): Micmac, Maliseet, Ojibwa, Thompson River, Dakota, Tepecano.

Frightening robbers under tree (F5): Micmac, Maliseet, Wyandot, Ojibwa (for Ojibwa see also Laidlaw, 196).

For a Negro (Bahamas) variant of G1, see MAFLS 13, No. 41; of F5, ibid., No. 46. In a Oaxaca story, "Los Dos Compadres" (Radin-Espinosa, 198-199, No. 101), one compadre frightens a band of robbers unwittingly and acquires treasure (sale-of-ashes incident). Then follows the incident of the borrowed measure returned with coins adhering, whereupon the rich compadre tries to "sell ashes," and is killed by the robbers. For bibliography of the motif coins sticking to borrowed measure, see Bolte-Polivka, 1 : 520; 2 : 6; 3 : 143 n.

The incident of frightening robbers under tree appears to be characteristic of the Pedro di Urdemales group (see JAFL 27 : 119-134, especially 125, 133). For the sack-by-sea episode in the same story, see ibid., 134.

To Bolte-Polivka's bibliography of Grimm, No. 61, should be added a Sinhalese version (Parker, 2 : 116-119, No. 101), which contains the rejuvenating-cudgel, sack-by-sea, and marine-cattle motifs.

21.

Page 206. In a Oaxaca story (Radin-Espinosa, 246, No. 134) closely related to our No. 21, a king sentences a gentleman to death for having said, "El que tiene dinero hace lo que quiere." This sentiment is almost identical with that found in the Sicilian story by Pitre. In both, too, the device by means of which the hero discovers the hidden princess is a golden eagle which gives forth beautiful music.

In a New-Mexican Spanish version (JAFL 27 : 135-137) the hero gains access to the princess by means of a bronze eagle.

23.

Page 213. In a New-Mexican Spanish story (JAFL 27 : 128) one of the adventures of Pedro di Urdemales is to make a pact with the Devil in return for much money. In h.e.l.l he wins his freedom by sticking the demons to their chairs with varnish and then frightening them with a cross. This version seems nearly related to our story. In a Tepecano tale of the same hero (ibid., 171) Pedro frightens and beats devils with a holy palm-leaf.

24.

Page 221. Add to Benfey's Oriental versions a Sinhalese story by Parker (2 : 288-291, No. 141). Parker a.n.a.lyzes three other Hindoo variants which should be noted.

Page 222. Parker, No. 252 (3 : 339-341), "How Maraya was put in the Bottle," is a close variant of Grimm, No. 44. Death is finally outwitted by the hero, who persuades him to creep into a bottle to demonstrate that he had been able to enter a closed room through a keyhole. Thereafter all the hero has to do to cure a sick person is to place the bottle at his head! This detail of enclosing a demon in a bottle is found in Caballero's story.

In another Sinhalese story (Parker, 3 : 185-186, No. 222) a water-snake, pleased by a beggar's actions, promises to make him rich by creeping up the trunk of the king's tusk elephant and making the animal mad. The beggar "cures" the elephant when he tells the snake to leave, and becomes wealthy.

27.

Thompson (413-414) cites two American Indian stories, Pen.o.bscot and Maliseet, which open with the obtaining of a gold-dropping horse from an old man because of kindness, the loss of it at an inn at the bands of a rascally landlord, and the recovery of the animal through the generous use of a magic cudgel. The remainder of the two stories is connected with the last part of the "Golden Goose" cycle (Grimm, No. 64).

Page 237. To the East Indian variants of this story add Parker, No. 97 (2 : 101-104), in which an indigent man who frightens a Yaka obtains from the demon a magic self-filling plate, a ring which when sold will always return to its owner, and a gold-dropping cow. These are stolen from him on successive days by a Hettiya, and worthless imitations subst.i.tuted. Then the Yaka gives the hero a magic cudgel, with which he regains his magic articles. (See Parker, ibid., 104-105, for other Oriental versions.)

29.

Page 247. A Sinhalese story, "The Mouse Maiden" (Parker, 1 : 308 f., No. 54), tells of a princess in the form of a mouse who was married to a prince. Her permanent disenchantment is brought about by the burning of her mouse-jacket. Similarly in No. 223 (Parker, 3 : 187-188) the youngest of seven princes is married to a female hare, which is permanently disenchanted when her husband burns her hare-skin. This story and another cited by Parker, in which the youngest of seven princes married a female monkey who in the end proved to be a fairy and took off her monkey-skin (Chilli: Folk Tales of Hindustan, 54), appear to be related to the Indian Marchen cited by Benfey (1 : 251).

For other tales of animal-marriages with transformation, see Parker, Nos. 151, 207 (turtle), No. 163 (snake), No. 164 (lizard), No. 165 (frog); without transformation, No. 158 (bear), No. 159 (leopard).

30.

A Sinhalese variant of the "Chast.i.ty-Wager" story is Parker, No. 149 (2 : 334-336).

33.

In a French-Canadian version (JAFL 32 : 161-163), while a jealous hunchback is away from home, three other hunchbacks (unrelated to the husband) apply to the wife for food. While they are eating, she sees her husband returning. She hides her three guests in a chest, where they are smothered. The remainder of the story is regular.

35.

Page 278. Our story appears to be related to some of the variants of Grimm, No. 22, though there is little resemblance between it and the German story itself. Compare, however, an Ojibwa tale (JAFL 29 : 337), in which a princess is offered in marriage to whoever can propose a riddle she cannot solve (in our story it is the hero who must give the answer to the princess's riddle). On his way to court, the hero receives magic objects. He successfully outriddles his opponent, but is put in prison. He wins release and the princess's hand by means of the magic objects. (See Thompson, 415-416.)

36.

Page 283. A New-Mexican Spanish variant of "Juan Tinoso" (JAFL 24 : 403-408) combines features from "John the Bear."

Page 284. The "Iron Hans" cycle (Grimm, No. 136) Bolte and Polivka (3 : 97) outline as follows:--

(A1) A prince sets free a wild man, Iron Hans, whom his father has captured; (A2) the prince flees from the machinations of his hostile or wanton step-mother; (A3) the wild man bestows on a childless couple a son, who, however, after a definite term, must be surrendered to him.

(B) While with Iron Hans, whose orders he disobeys, the boy acquires golden halt, and (B1) is either forgiven and restored to favor, or (B2) escapes on a talking horse.

(C) After covering his gold hair with a hat or cloth, he takes service as a gardener at a king's palace, where the princess falls in love with him.

(D) At a tournament he appears three times on a magnificent horse that Iron Hans has furnished him with, and he gains the hand of the king's daughter.

(E) He manifests his n.o.bility as victor in a combat, as a dragon-killer, as a bringer of a cure for the sick king (cf. No. 97), or on a hunt, where he disgraces his mocking brothers-in-law.

(F) Iron Hans or the helpful horse is disenchanted.

For American Indian variants of the "Iron Hans" cycle, see Thompson, 350-357.

Page 284, line 3. For throwing of apples to intended husbands, see Bolte-Polivka, 2 : 381; 3 : 111.