This episode is found in the _Pent._ V. 3, otherwise not belonging to this cla.s.s; and in Comp., No. 51, and _Nov. fior._ p. 168, which properly belong to the formula of "Animal Children."

Hahn's formula No. 6, in which a maiden sells herself for three costly presents, and is obliged to marry the buyer, is sufficiently ill.u.s.trated by Gonz., No. 18, Pitre, No. 105, and Nerucci, No. 50. In the last story the person to whom the maiden has sold herself refuses to marry her.

The wedding torch is found also in Pitre, No. 17, and is clearly a survival of the cla.s.sic custom. The episode in which the birth of the child is hindered recalls the myths of Latona and Alcmene, see Kohler's notes to Gonz., No. 12 (II. p. 210). Other cases of malicious arrest of childbirth in popular literature may be found in Child's _English and Scottish Pop. Ballads_, Part I. p. 84. Pandora's box is also found in _Pent._ V. 4.

Copious references to other Europeans versions of our story will be found in Kohler's notes to Gonz., No. 15 (II. 214), and to Blade, _Contes pop. rec. en Agenais_, p. 145, to which may be added the notes to the Grimm stories Nos. 88, 113, 127 ("The Soaring Lark," "The Two Kings' Children," and "The Iron Stove"), and Benfey, _Pant._ I. p. 255.

[2] The lamp lighted at night to enable the wife to see her husband is found in Pitre, No. 82, and in a Calabrian story in De Gub., _Zool.

Myth._ II. 286-287, where the drop of wax falls on the mirror of the sleeping youth. The same incident occurs in the curious story of "The Enchanted Palace," in Comp., No. 27, which is simply a reversal of the Cupid and Psyche myth, and in which the husband is the curious one, and the drop of wax falls on the sleeping wife, and awakens her.

The "iron shoes" are found in Comp., No. 51; Pitre, No. 56; _Pent._ V.

4; De Gub., _Sto. Stefano_, No. 14; Gradi, _Vigilia_, p. 26; and Ortoli, p. 8. See also Hahn, Nos. 73, 102, and _Basque Legends_, p. 39.

[3] See Kohler to Gonz., No. 16; Dunlop-Liebrecht, p. 406 (_Anmerkung._ 475, and _Nachtrag_, p. 544); Graesse, _Sagen-Kreise_, p. 380; Benfey, I. 254; and Simrock, _D.M._ pp. 332, 391, 427.

[4] Other Italian versions of this story are: Nerucci, Nos. 33, 59; Comparetti, No. 27 (Monferrato), mentioned already in Note 2; and Schneller, No. 13. Pitre, No. 27, has some points of contact also with our story.

[5] Nerucci, No. 1, and _Nov. fior._ p. 319. For the story of "Beauty and the Beast" in general, see Ralston's article with this t.i.tle in the _Nineteenth Century_, No. 22, December, 1878; and notes to Schiefner's _Tibetan Tales_, London, 1882, p. x.x.xvii.

[6] The following versions all contain the episodes of the father asking his daughters what gifts he shall bring them, and daughter's tardy return to the monster: Busk, p. 115; Gradi, _Saggio_, p. 189; Comparetti, No. 64 (Montale); and _Zool. Myth._ II. p. 382 (Leghorn), with which compare _Indian Fairy Tales_, p. 292. In _Fiabe Mant._ No.

24, we have father's gifts and sympathetic ring; but the danger to monster does not depend on the tardiness of his bride. In _Zool. Myth._ II. p. 381 (Piedmont), we have father's gift; but danger to monster results from wife's revealing his name to her sisters. Schneller, No.

25, contains the usual introduction (father's gifts), but the monster, a snake, accompanies his bride on her visit home, and while they are dancing together she steps on his tail and crushes it, whereupon the snake becomes a handsome young man. A Sicilian story, "Zafarana" (Gonz., No. 9), contains both episodes above mentioned, but otherwise differs from the cla.s.s of stories we are now examining.

Closely allied with the formula of "Beauty and the Beast" is that of "Animal Children." In the latter cla.s.s the introduction (father's gift) is wanting, and also the episode of visit of wife and tardy return. The "animal child" is usually born in accordance with a rash wish of childless mother that she might have a son, even if he were like one of the animals which she happens to see (Hahn, Formula No. 7). When the "animal child" is grown up his parents attempt to obtain a wife for him; two of three sisters show their disgust and are killed; the third is more prudent, and ultimately disenchants her husband, usually by burning his skin, which he puts on and off at pleasure. The typical story of this cla.s.s is Pitre, No. 56, "The Serpent." To Pitre's copious references may be added: Comparetti, No. 9 (Monferrato), in which the prince resumes his shape after his third marriage without any further means of disenchantment; No 66 (Monferrato), the prince takes off seven skins, and from a dragon becomes a handsome youth. In both these stories the prince is enchanted and not born in accordance with mother's wish.

Gianandrea, p. 15, is a version of Comp., No. 9. Corazzini, p. 429 (Benevento), belongs more properly to "Beauty and the Beast;" the husband disappears on wife's revealing to his mother the secret of his being a handsome youth by night. A somewhat similar version is in Prato, No. 4, "_Il Re Serpente_." See also Finamore, _Nov. pop. abruzzesi_, Nos. 6, 21, and _Archivio_, I. 424 (Piedmont), 531 (Tuscany); II. 403 (Marches); III. 362 (Abruzzi).

For other references to this cla.s.s see Kohler's notes to Widter-Wolf, _Jahrb._ VII. p. 249; Benfey, _Pant._ I. p. 265 _et seq._; and notes to Grimm, Nos. 108 ("Hans the Hedgehog") and 144 ("The Little a.s.s").

[7] Other Italian versions may be found in Pitre, No. 38; Gonz., No. 27; _Pent._ II. 2; Busk, pp. 46, 57, and 63; _Fiabe Mant._ Nos. 3 and 17; _Nov. tosc._ 4; and Schneller, No. 21. _Pent._ II. 5, contains many points of resemblance, although it belongs to the cla.s.s of "Animal Children."

Two very close non-Italian versions are Asbj., No. 84, "The Green Knight" [_Tales from the Fjeld_, p. 311, "The Green Knight"], and Hahn, No. 7, "The Golden Wand."

An important episode in the above stories is "sick prince and secret remedy." This is found in stories belonging to other cla.s.ses, as for example in Schneller, 9, 10, 11; in 10 the princess is ill, in 11 there is simply the "overheard council of witches;" _Nov. fior._ pp. 599, 601 (princess ill), and Comp., No. 8 (sick prince).

The above trait is found in the cla.s.s of stories which may be named "True and Untrue," and of which Grimm, No. 107, "The Two Travellers," is a good example. Italian versions may be found in Widter-Wolf, No. 1 (_Jahrb._ VII. p. 3); Nerucci, No. 23; Ive, _Nozze Ive-Lorenzetto_, p.

31, "_La Curona del Gran Giegno_." Non-Italian versions will be found in Kohler's notes to Widter-Wolf, and Ive's notes to above cited story.

[8] This cla.s.s is named by Hahn from Genevieve de Brabant, whose legend may be found in _Dict. des Legendes_, p. 396, and, with copious references, in D'Ancona's _Sacre Rappresentazioni_, III. p. 235.

[9] The t.i.tle of the original is "_Li figghi di lu Cavuliciddaru_," "The Herb-gatherer's Daughters."

[10] Another Sicilian version is "_Re Sonnu_," in Pitre, _Nuovo Saggio_, No. 1. To the references in Pitre, No. 36, and Gonz., No. 5, may be added: _Fiabe Mant._ No. 14, only as far as abstraction of children are concerned and accusation of murder against the mother; No. 46, a poor version, the beginning of which is lost; Comparetti, Nos. 6 (Basilicata), and 30 (Pisa); No. 17 (Pisa) is a defective version, the search for the marvellous objects being omitted; another distorted version from Monferrato is found in the same collection, No. 25. See also Prato, _Quattro nov. pop. livornesi_, No. 2, and Finamore, No. 39.

Two of the traits of our story are found in many others; they are: "Sympathetic objects," ring, etc., and "Life-giving ointment or leaves."

For the former, see notes to next two stories, and in general, Brueyre, p. 93; for the latter, see Gonz., No. 40; Comparetti, No. 32 (see Note 12); Bernoni, _Punt._ III. p. 84. In these stories the life-restoring substance is an ointment; leaves possessing the same power are found in Pitre, No. 11, _Pent._ I. 7, _La Posillecheata_, No. 1, and Coronedi-Berti, No. 14. See also Grimm, No. 16, "The Three Snake-Leaves;" _Basque Legends_, p. 117; Benfey, _Pant._ I. 454, c.o.x, _Aryan Myth._ I. 160; and _Germania_, XXI. p. 68. For non-Italian versions of the story in the text see Kohler's notes in _Melusine_, p.

213, to a Breton version, and _Indian Fairy Tales_, pp. 242, 277.

In the above formula are embraced several somewhat different stories in which the persecution of innocent wife proceeds from various persons.

For instance, in the Italian legends Sta. Guglielma is persecuted by her brother-in-law; Sta. Ulila by her father and mother-in-law; and Stella by her stepmother. See D'Ancona, _op. cit._, pp. 199, 235, 317. A popular version, somewhat distorted, of the second of the above-mentioned legends may be found in Nerucci, No. 39; of the third in Gonz., No. 24.

More commonly, however, the persecution is on the part of envious sisters or wicked stepmother. The important role played by the last in tales of the North of Europe has its counterpart in those of the South.

The following story from Siena (Pitre, _La Scatola di Cristallo_) will sufficiently ill.u.s.trate this cla.s.s.

XXI. THE CRYSTAL CASKET.

There was once a widower who had a daughter. This daughter was between ten and twelve years old. Her father sent her to school, and as she was all alone in the world commended her always to her teacher. Now, the teacher, seeing that the child had no mother, fell in love with the father, and kept saying to the girl: "Ask your father if he would like me for a wife." This she said to her every day, and at last the girl said: "Papa, the school-mistress is always asking me if you will marry her." The father said: "Eh! my daughter, if I take another wife, you will have great troubles." But the girl persisted, and finally the father was persuaded to go one evening to the school-mistress' house.

When she saw him she was well pleased, and they settled the marriage in a few days. Poor child! how bitterly she had to repent having found a stepmother so ungrateful and cruel to her! She sent her every day out on a terrace to water a pot of basil, and it was so dangerous that if she fell she would go into a large river.

One day there came by a large eagle, and said to her: "What are you doing here?" She was weeping because she saw how great the danger was of falling into the stream. The eagle said to her: "Get on my back, and I will carry you away, and you will be happier than with your new mamma."

After a long journey they reached a great plain, where they found a beautiful palace all of crystal; the eagle knocked at the door and said: "Open, my ladies, open! for I have brought you a pretty girl." When the people in the palace opened the door, and saw that lovely girl, they were amazed, and kissed and caressed her. Meanwhile the door was closed, and they remained peaceful and contented.

Let us return to the eagle, who thought she was doing a spite to the stepmother. One day the eagle flew away to the terrace where the stepmother was watering the basil. "Where is your daughter?" asked the eagle. "Eh!" she replied, "perhaps she fell from this terrace and went into the river; I have not heard from her in ten days." The eagle answered: "What a fool you are! I carried her away; seeing that you treated her so harshly I carried her away to my fairies, and she is very well." Then the eagle flew away.

The stepmother, filled with rage and jealousy, called a witch from the city, and said to her: "You see my daughter is alive, and is in the house of some fairies of an eagle which often comes upon my terrace; now you must do me the favor to find some way to kill this stepdaughter of mine, for I am afraid that some day or other she will return, and my husband, discovering this matter, will certainly kill me." The witch answered: "Oh, you need not be afraid of that: leave it to me."

What did the witch do? She had made a little basketful of sweetmeats, in which she put a charm; then she wrote a letter, pretending that it was her father, who, having learned where she was, wished to make her this present, and the letter pretended that her father was so glad to hear that she was with the fairies.

Let us leave the witch who is arranging all this deception, and return to Ermellina (for so the young girl was named). The fairies had said to her: "See, Ermellina, we are going away, and shall be absent four days; now in this time take good care not to open the door to any one, for some treachery is being prepared for you by your stepmother." She promised to open the door to no one: "Do not be anxious, I am well off, and my stepmother has nothing to do with me." But it was not so. The fairies went away, and the next day when Ermellina was alone, she heard a knocking at the door, and said to herself: "Knock away! I don't open to any one." But meanwhile the blows redoubled, and curiosity forced her to look out of the window. What did she see? She saw one of the servant girls of her own home (for the witch had disguised herself as one of her father's servants). "O my dear Ermellina," she said, "your father is shedding tears of sorrow for you, because he really believed you were dead, but the eagle which carried you off came and told him the good news that you were here with the fairies. Meanwhile your father, not knowing what civility to show you, for he understands very well that you are in need of nothing, has thought to send you this little basket of sweetmeats." Ermellina had not yet opened the door; the servant begged her to come down and take the basket and the letter, but she said: "No, I wish nothing!" but finally, since women, and especially young girls, are fond of sweetmeats, she descended and opened the door. When the witch had given her the basket, she said: "Eat this," and broke off for her a piece of the sweetmeats which she had poisoned. When Ermellina took the first mouthful the old woman disappeared. Ermellina had scarcely time to close the door, when she fell down on the stairs.

When the fairies returned they knocked at the door, but no one opened it for them; then they perceived that there had been some treachery, and began to weep. Then the chief of the fairies said: "We must break open the door," and so they did, and saw Ermellina dead on the stairs. Her other friends who loved her so dearly begged the chief of the fairies to bring her to life, but she would not, "for," said she, "she has disobeyed me;" but one and the other asked her until she consented; she opened Ermellina's mouth, took out a piece of the sweetmeat which she had not yet swallowed, raised her up, and Ermellina came to life again.

We can imagine what a pleasure it was for her friends; but the chief of the fairies reproved her for her disobedience, and she promised not to do so again.

Once more the fairies were obliged to depart. Their chief said: "Remember, Ermellina: the first time I cured you, but the second I will have nothing to do with you." Ermellina said they need not worry, that she would not open to any one. But it was not so; for the eagle, thinking to increase her stepmother's anger, told her again that Ermellina was alive. The stepmother denied it all to the eagle, but she summoned anew the witch, and told her that her stepdaughter was still alive, saying: "Either you will really kill her, or I will be avenged on you." The old woman, finding herself caught, told her to buy a very handsome dress, one of the handsomest she could find, and transformed herself into a tailoress belonging to the family, took the dress, departed, went to poor Ermellina, knocked at the door and said: "Open, open, for I am your tailoress." Ermellina looked out of the window and saw her tailoress; and was, in truth, a little confused (indeed, anyone would have been so). The tailoress said, "Come down, I must fit a dress on you." She replied, "No, no; for I have been deceived once." "But I am not the old woman," replied the tailoress, "you know me, for I have always made your dresses." Poor Ermellina was persuaded, and descended the stairs; the tailoress took to flight while Ermellina was yet b.u.t.toning up the dress, and disappeared. Ermellina closed the door, and was mounting the stairs; but it was not permitted her to go up, for she fell down dead.

Let us return to the fairies, who came home and knocked at the door; but what good did it do to knock! There was no longer any one there. They began to weep. The chief of the fairies said: "I told you that she would betray me again; but now I will have nothing more to do with her." So they broke open the door, and saw the poor girl with that beautiful dress on; but she was dead. They all wept, because they really loved her. But there was nothing to do; the chief struck her enchanted wand, and commanded a beautiful rich casket all covered with diamonds and other precious stones to appear; then the others made a beautiful garland of flowers and gold, put it on the young girl, and then laid her in the casket, which was so rich and beautiful that it was marvellous to behold. Then the old fairy struck her wand as usual and commanded a handsome horse, the like of which not even the king possessed. Then they took the casket, put it on the horse's back, and led him into the public square of the city, and the chief of the fairies said: "Go, and do not stop until you find some one who says to you: 'Stop, for pity's sake, for I have lost my horse for you.'"

Now let us leave the afflicted fairies, and turn our attention to the horse, which ran away at full speed. Who happened to pa.s.s at that moment? The son of a king (the name of this king is not known); and saw this horse with that wonder on its back. Then the king began to spur his horse, and rode him so hard that he killed him, and had to leave him dead in the road; but the king kept running after the other horse. The poor king could endure it no longer; he saw himself lost, and exclaimed: "Stop, for pity's sake, for I have lost my horse for you!" Then the horse stopped (for those were the words). When the king saw that beautiful girl dead in the casket, he thought no more about his own horse, but took the other to the city. The king's mother knew that her son had gone hunting; when she saw him returning with this loaded horse, she did not know what to think. The son had no father, wherefore he was all powerful. He reached the palace, had the horse unloaded, and the casket carried to his chamber; then he called his mother and said: "Mother, I went hunting, but I have found a wife." "But what is it? A doll? A dead woman?" "Mother," replied her son, "don't trouble yourself about what it is, it is my wife." His mother began to laugh, and withdrew to her own room (what could she do, poor mother?).

Now this poor king no longer went hunting, took no diversion, did not even go to the table, but ate in his own room. By a fatality it happened that war was declared against him, and he was obliged to depart. He called his mother, and said: "Mother, I wish two careful chambermaids, whose business it shall be to guard this casket; for if on my return I find that anything has happened to my casket, I shall have the chambermaids killed." His mother, who loved him, said: "Go, my son, fear nothing, for I myself will watch over your casket." He wept several days at being obliged to abandon this treasure of his, but there was no help for it, he had to go.

After his departure he did nothing but commend his wife (so he called her) to his mother in his letters. Let us return to the mother, who no longer thought about the matter, not even to have the casket dusted; but all at once there came a letter which informed her that the king had been victorious, and should return to his palace in a few days. The mother called the chambermaids, and said to them: "Girls, we are ruined." They replied: "Why, Highness?" "Because my son will be back in a few days, and how have we taken care of the doll?" They said: "True, true; now let us go and wash the doll's face." They went to the king's room and saw that the doll's face and hands were covered with dust and fly-specks, so they took a sponge and washed her face, but some drops of water fell on her dress and spotted it. The poor chambermaids began to weep, and went to the queen for advice. The queen said: "Do you know what to do! call a tailoress, and have a dress precisely like this bought, and take off this one before my son comes." They did so, and the chambermaids went to the room and began to unb.u.t.ton the dress. The moment that they took off the first sleeve, Ermellina opened her eyes.

The poor chambermaids sprang up in terror, but one of the most courageous said: "I am a woman, and so is this one; she will not eat me." To cut the matter short, she took off the dress, and when it was removed Ermellina began to get out of the casket to walk about and see where she was. The chambermaids fell on their knees before her and begged her to tell them who she was. She, poor girl, told them the whole story. Then she said: "I wish to know where I am?" Then the chambermaids called the king's mother to explain it to her. The mother did not fail to tell her everything, and she, poor girl, did nothing but weep penitently, thinking of what the fairies had done for her.

The king was on the point of arriving, and his mother said to the doll: "Come here; put on one of my best dresses." In short, she arrayed her like a queen. Then came her son. They shut the doll up in a small room, so that she could not be seen. The king came with great joy, with trumpets blowing, and banners flying for the victory. But he took no interest in all this, and ran at once to his room to see the doll; the chambermaids fell on their knees before him saying that the doll smelled so badly that they could not stay in the palace, and were obliged to bury her. The king would not listen to this excuse, but at once called two of the palace servants to erect the gallows. His mother comforted him in vain: "My son, it was a dead woman." "No, no, I will not listen to any reasons; dead or alive, you should have left it for me." Finally, when his mother saw that he was in earnest about the gallows, she rang a little bell, and there came forth no longer the doll, but a very beautiful girl, whose like was never seen. The king was amazed, and said: "What is this!" Then his mother, the chambermaids, and Ermellina, were obliged to tell him all that had happened. He said: "Mother, since I adored her when dead, and called her my wife, now I mean her to be my wife in truth." "Yes, my son," replied his mother, "do so, for I am willing." They arranged the wedding, and in a few days were man and wife.

Sicilian versions of this story may be found in Pitre, Nos. 57, 58; Gonz., Nos. 2-4. To the copious references in the notes to the stories just mentioned may be added: _Fiabe Mant._ No. 28; _Tuscan Fairy Tales_, No. IX.; _Nov. fior._ pp. 232, 239; De Nino, XLI., XLIX., L.; _Nov.

tosc._ 9. Other European versions are: Grimm, No. 53, "Little Snow-White;" Hahn, No. 103; _Lo Rondallayre_, No. 46: see also Kohler's notes to Gonz., Nos. 2-4.

The last cla.s.s of "stepmother" stories which we shall mention is Hahn's Formula 15, "Phryxos and h.e.l.le," in which both brother and sister are persecuted by stepmother. A good example of this cla.s.s is Pitre, No.

283.

XXII. THE STEPMOTHER.