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Reed. Japan: its History, Traditions, and Religions, With the Narrative of a Visit in 1879. By Sir Edward J. Reed, K.C.B., F.R.S., M.P. 2 vols. London, 1880.
Rep. Austr. Ass.Report of the Second Meeting of the Australasian Association for the Advancement of Science, held at Melbourne, Victoria, in January 1890. Edited by W. Baldwin Spencer, M.A. Published by the Association. Sydney, N.D.
Rep. Bur. Ethn.Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution. By J. W. Powell, Director. Washington. [9 vols, published, from 1879-80, still proceeding.]
Rev. Celt.Revue Celtique, dirigée par H. Gaidoz. 14 vols. Paris, 1890-93. [Still proceeding. Recent volumes edited by H. D’Arbois de Jubainville.]
Rev. Trad. Pop.Revue des Traditions Populaires. 8 vols. Paris, 1886-93. [Organ of the Société des Traditions Populaires. Still proceeding.]
Rhys,Hibbert Lectures.The Hibbert Lectures, 1886. Lectures on the Origin and Growth of Religion as illustrated by Celtic Heathendom. By John Rhys. London, 1888.
Rhys Davids,Buddhism.Buddhism: being a Sketch of the Life and Teachings of Gautama, the Buddha. By T. W. Rhys Davids. London, N.D.
Rink. Tales and Traditions of the Eskimo by Dr. Henry Rink. Translated from the Danish by the Author. Edinburgh, 1875.
Risley. The Tribes and Castes of Bengal. By H. H. Risley. Ethnographic Glossary. 2 vols. Calcutta, 1891.
Rivière. Recueil de Contes Populaires de la Kabylie du Djurdjura recueillis et traduits par J. Rivière. Paris, 1882.
Rodd. The Customs and Lore of Modern Greece by Rennell Rodd. London, 1892.
Rydberg. Teutonic Mythology by Viktor Rydberg, Ph.D. Authorised translation from the Swedish by Rasmus B. Anderson, LL.D. London, 1889.
Sacred Bks.The Sacred Books of the East, translated by various Oriental Scholars and edited by F. Max Müller. Oxford, 1879-94. [40 volumes issued, still proceeding.]
Sâstrî,Folklore in South. Ind.Folklore in Southern India. By Pandit S. M. Natêsa Sâstrî. 3 parts. Bombay, 1884-86-88.
Sax. Leechd.Leechdoms, Wortcunning, and Starcraft of Early England. Being a Collection of Documents, for the most part never before printed. Collected and edited by the Rev. Oswald Cockayne, M.A. 3 vols. London, 1864-66.
Saxo. Saxonis Grammatici Gesta Danorum herausgegeben von Alfred Holder. Strassburg, 1886.
Saxo(Elton’s version). The First Nine Books of the Danish History of Saxo Grammaticus translated by Oliver Elton, B.A. London, 1894.
Science of Fairy Tales.The Science of Fairy Tales. An Inquiry into Fairy Mythology. By Edwin Sidney Hartland, F.S.A. London, 1891.
Schneller. Märchen und Sagen aus Wälschtirol. Gesammelt von Christian Schneller. Innsbruck, 1867.
Schott. Walachische Maehrchen herausgegeben von Arthur und Albert Schott. Stuttgart, 1845.
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Sébillot,Contes Pop.Paul Sébillot. Contes Populaires de la Haute Bretagne. 3 series. Paris, 1880-82.
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Second Voyage du Père Tachard.SeeVoyage de Siam.
Silva Gad.Silva Gadelica (I.-XXXI.) A Collection of Tales in Irish, with extracts illustrating persons and places edited from MSS. and translated by Standish H. O’Grady. 2 vols. London, 1892.
Smith,Chaldean Account of Genesis.The Chaldean Account of Genesis by George Smith. London, 1876.
Southey,Commonplace Bk.Southey’s Commonplace Book. Edited by his son-in-law John Wood Warter, B.D. 4 vols. London, 1850.
Spitta Bey. Contes Arabes Modernes recueillis et traduits par Guillaume Spitta Bey. Leide, 1883.
Steel. Wideawake Stories. A Collection of Tales told by little children between sunset and sunrise, in the Panjab and Kashmir. By F. A. Steel and R. C. Temple. Bombay, 1884.
Steere. Swahili Tales, as told by Natives of Zanzibar. With an English translation. By Edward Steere, LL.D. London, 1870.
Stokes. Indian Fairy Tales collected and translated by Maive Stokes. London, 1880.
Swynnerton,Indian Nights.Indian Nights’ Entertainment; or, Folktales from the Upper Indus. By the Rev. Charles Swynnerton, F.S.A. London, 1892.
——Rájá Rasálu.The Adventures of the Panjáb Hero, Rájá Rasálu, and other Folktales of the Panjáb. Collected and compiled from original sources. By the Rev. Charles Swynnerton. Calcutta, 1884.
Taylor. Te Ika a Maui; or, New Zealand and its Inhabitants. By the Rev. Richard Taylor, M.A., F.G.S. London, 1870.
Theal. Kaffir Folklore; or, A Selection from the Traditional Tales current among the People living on the Eastern Border of the Cape Colony. By Geo. M’Call Theal. London, N.D. [1882].
Thorpe,Yule-tide Stories.Yule-tide Stories. A Collection of Scandinavian and North German Popular Tales and Traditions, from the Swedish Danish and German. Edited by Benjamin Thorpe. London, 1853.
Trans. Ethnol. Soc., N.S.Transactions of the Ethnological Society of London. New Series. 7 vols. London, 1862-9.
Turner,Polynesia.Nineteen Years in Polynesia: Missionary Life, Travels, and Researches in the Islands of the Pacific. By the Rev. George Turner. London, 1861.
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Tylor,E. Hist.Researches into the Early History of Mankind and the Development of Civilisation. By Edward B. Tylor, D.C.L., LL.D., F.R.S. London, 1878.
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Vasconcellos. Tradições Populares de Portugal colligidas e annotadas por J. Leite de Vasconcellos. Porto, 1882.
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Von Hahn. Griechische und Albanesische Märchen. Gesammelt, übersetzt und erläutert von J. G. v. Hahn. 2 vols. Leipzig, 1864.
Von Schulenburg. Wendische Volkssagen und Gebräuche aus dem Spreewald. Von Willibald von Schulenburg. Leipzig, 1880.
Von Wlislocki,Bukowinaer.Märchen und Sagen der Bukowinaer und Siebenbürger Armenier. Aus eigenen und fremden Sammlungen übersetzt von Dr. Heinrich von Wlislocki. Hamburg, 1892.
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Y Llyvyr Coch o Hergest.SeeMabinogion.
Zeits. f. Volksk.Zeitschrift für Volkskunde, herausgegeben von Dr. Edmund Veckenstedt. Organ der deutschen Gesellschaft für Volkskunde. 4 vols. Leipzig, 1889-92.
Zingerle,Kinder- und Hausm.Tiroler Kinder- und Hausmärchen. Innsbruck, 1852.
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3.1Ovid,Metam., iv. 604; Strabo, x. 5; Pausanias, ii. 16; Lucian,Sea-gods, xiv.
4.1Pausanias, ii. 18; Bent,The Cyclades, 2.
4.2Pausanias, ii. 16; Plutarch,Rivers and Mountains, xviii., Inachus. An inscription was discovered not very long ago at Mykene, testifying to the worship of Perseus there. xxvi.The Antiquary, 192, citing an article by Dr. Tsoundas in theEphemeris Archæologike.
5.1Pausanias, ii. 21, 23.
5.2Vergil,Æneid, vii. 371. See also Preller, ii.Röm. Myth., 330.
5.3Pausanias, iv. 35.
5.4Josephus,Wars, iii. 9; Pliny,Nat. Hist., v. 14; ix. 4; Maundeville, c. 4.
6.1Herod. vi. 53, 54 (I quote Rawlinson’s translation); vii. 61, 150.
7.1Ælian,De Nat. Anim., xii. 21; Jeremias,Izdubar-Nimrod, passim; Smith,Chaldean Account of Genesis, passim.
8.1Tylor, i.Prim. Cult., 306, citing Tzetzes ap. Lycophron’sCassandra; Diodorus Sic., iv.
8.2Herod. ii. 91, 15. If we may trust Diodorus Siculus (i.), the Egyptians claimed that Perseus was born in Egypt.
9.1Ælian,De Nat. Anim., iii. 28, 37; xiii. 26.
13.1Pitrè,Nov. Pop. Toscane, 1.
14.1ii. Von Hahn, 114, 310. For particulars of the story-teller, seeib.308.
17.1O’Donovan, i.Four Masters, 18, note. The story was taken down by O’Donovan from the dictation of Shane O’Dugan in 1835.
19.1Grimm, i.Tales, 419.
20.1Grimm, i.Tales, 420.
21.1Cavallius, 78.
23.1Leskien, 544, 548, citing Antoni Nowosielski,Lud Ukrainski.
26.1Sébillot, i.Contes Pop., 124 (Story No. 18).
29.1i. Cosquin, 60.
30.1Schneller, 186.
31.1Bladé,Agenais, 9 (Story No. 2); i.Contes Pop. Gasc., 277.
31.2Cavallius, 348.
33.1i. Asbjörnsen, 159 (Story No. 24); Thorpe,Yuletide Stories, 300.
34.1i. Grundtvig, 277.
35.1Legrand, 161. The story is taken fromLa Grèce Continentale et la Morée, by J. A. Buchon (Paris, 1843).
38.1i. Campbell, 71.
40.1Kuhn und Schwartz, 337 (Märchen, No. 10).
41.1i. Basile, 113; i.Pentamerone, 122.
41.2Comparetti, 199 (Story No. 46).
42.1Comparetti, 126 (Story No. 32); Crane, 30.
42.2De Gubernatis, 41 (Story No. 18).
43.1Auning, 79 (Story No. 132).
43.2Von Wlislocki,Volksdicht., 316 (Story No. 54).
44.1Leskien, 544, 547, citing Erlenvein.
46.1i.Kathá, 381.
48.1i. Campbell, 93. Compare the variant told by a woman of the island of Berneray,ibid.98.
50.1i.Zeits. f. Volksk., 230. This tale has a suspicious air. Whether the reminiscences it contains of classic stories are of purely oral transmission I cannot determine.
50.2i. Gonzenbach, 269 (Story No. 39).
50.3Grimm, i.Tales, 331 (Story No. 85).
51.1ii.Rev. Trad. Pop., 359, from a Flemish collection, then unpublished, by M. Pol de Mont. This story was obtained at Ypres.
52.1Visentini, 104 (Story No. 19).
53.1Luzel,Contes Bretons, 63.
53.2Leskien, 543, citing Bosanski Prijatelj.
53.3Braga, i.Contos, 117 (Story No. 48).
54.1Burton, iv.Suppl. Nights, 244.
54.2Zingerle,Kinder- und Hausm. aus Süddeutsch., 124.
55.1Carnoy, 135 (Story No. 19).
55.2Imbriani, 387.
56.1Chambers,Pop. Rhymes, 89.
57.1Zingerle,Kinder- und Hausm. aus. Süddeutsch., 260. Cf.Ibid.,Kinder- und Hausm., 178 (Story No. 35); Grimm, i.Tales, 244, 419.
57.2Pröhle,Kinder- und Volksm., 20 (Story No. 5).
58.1Auning, 87 (Story No. 133).
59.1Leskien, 542.
59.2Leskien, 389. Stories of the Faithless Sister (sometimes it is the hero’s mother who plays the traitor’s part) are numerous in the East of Europe. I have studied some of them in a paper onThe Forbidden Chamber, iii.Folklore Journ., 214.
60.1Cavallius, 356.
60.2i. Gonzenbach, 272 (Story No. 40).
61.1Notwithstanding they had been eaten! Rivière, 193.
62.1i. Basile, 87; i.Pentamerone, 90.
63.1De Gubernatis, 40 (Story No. 17).
63.2vii. Pitrè, 296; i. Gonzenbach, 269 (Story No. 39).
65.1ii. Macdonald, 341.
65.2iii. De Nino, 321 (Story No. 65).
67.1Meier,Märchen, 101 (Story No. 29). See also 306.
67.2Ibid., 204 (Story, No. 58). The connection ought not to pass unnoticed between these Swabian tales and four Greekmärchenobtained by Von Hahn on the island of Syra and elsewhere. The hero of one of the tales from Syra is Strong Jack, who overcomes three ogres, and weds the king’s daughter held in captivity by one of them. Another ogre fights and kills him, and takes the lady to wife. The hero, restored by means of the Water of Life, learns that the ogre is to be slain only by getting possession of his External Soul, and destroying it. This he succeeds in doing, and thus recovers his wife. ii. Von Hahn, 14. More obvious is the connection of one of the other tales, wherein Strong Jack slays an ogre (drakos) to whom the king’s daughter had been given to eat.Ibid., 259. I shall have to refer to this in a future chapter.
68.1Coelho, 120 (Story No. 52).
69.1ii. Cosquin, 56 (Story No. 37).
70.1i. Cosquin, 64 (variant of Story No. 5).
74.1Leskien, 546; De Gubernatis, ii.Zool. Myth., 29. Köhler in his notes to Gonzenbach (ii. 229) refers to several other stories.
74.2Milenowsky, 1.
74.3Knoop, 204.
75.1ii. Powell and Magnusson, 435. The story is given with some trifling differences, Maurer, 284.
75.2Rink, 443.
75.3Landes,Annamites, 160.
76.1Landes,op. cit., 150. Cf.ibid., 174.
76.2i.Kathá, 565.
76.3Ibid., 172, 189.
77.1Knowles, 415.
77.2Stokes, 41. Cf. Steel, 290, and i. Cosquin, 149.
77.3Frere, 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.
77.4Stokes, 91.
77.5Steele, 47.
78.1i. Cosquin, 69, citing Benfey.
78.2Campbell,Santal F. T., 25.
78.3i. Radloff, 204.
78.4i.Folklore, 49.
79.1Capt. R. C. Temple, in iv.F.L. Journal, 282.
79.2Burton, iii.Suppl. Nights, 270.
79.3Ibid.iv. 298.
79.4Gibb, 163.
80.1iii.Bahar Danush, 80.
80.2Rivière, 231, 225.
80.3iv.Folklore, 285.
81.1Braga, 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.
81.2i. Finamore, pt. i., 88.
81.3ii. Von Hahn, 33, 197.
82.1i. Von Hahn, 90; Garnett, i.Women, 178.
82.2Legrand, 191, xvi.
82.3Prof. Fortier, in ii.Journ. Am. F.L., 39.
82.4Curtin,Russians, 130.
83.1Wratislaw, 133; Ralston,Songs, 177.
83.2Day, 1.
83.3Ralston,Tibetan Tales, 21.
84.1Day, 187. Cf. a Baluchi tale in Jacobs,Indian F. T., 179.
84.2Prato in xii.Archivio, 40, citing Minayeff,Indiiska skazki y legendy.
84.3Steere, 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.
84.4Theal, 54.
85.1Swynnerton,Indian Nights, 137.
85.2Burton, vii.Nights, 320.
86.1i. Finamore, pt. ii., 13.
86.2i.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.
87.1Krauss, i.Sagen, 195.
87.2De 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, seeThe 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.
87.3Leskien, 490.
88.1Maspero, 26; ii.Records of the Past, 137; De Charencey,Trad., rel., 11;Le Page Renoufin 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.
89.1i. Grundtvig, 150.
89.2Dasent, 345.
90.1Landes,Annam., 245.
90.2i. Basile, 249; i.Pentamerone, 238. The Italian fairies are always rather μοῖραι than what we understand by fairies.
90.3De Gubernatis,Trad. Pop., 187.
90.4iii.Journ. Am. F.L., 273.
91.1Quoted by De Charencey,Le Fils de la Vierge, 25, from De Puymaigre, ii.Les Vieux Auteurs Castillans, 355.
92.1Landes,op. cit., 174.
92.2De Rochemonteix, 18.
92.3Landes,Tjames, 9. The Tjames are a mongrel race descended from aborigines of Annam who intermarried with Malay invaders. See ii.L’Anthropologie, 186.
93.1Schott, 262.
93.2Von Wlislocki,Volksgl. Zig., 36;Volksdicht., 245. Cf.Ibid., 194, where milk is to be poured into the gourd.
94.1Dragomanov, in xii.Archivio, 275, quoting Valjavec.
94.2Capt. R. C. Temple, in iv.F.L. Journ., 304.
94.3Von Wlislocki,Volksdicht., 213, 336.
95.1De Charencey,Le Fils de la Vierge, 26, 27.
95.2Mango, 101.
96.1Compte Rendu du Congrès, 47. The personification of holy days is not uncommon in folktales, especially in the east of Europe.
97.1Rink, 437.
97.2Von Wlislocki,Bukowinaer, 72. As to the power of saliva on a bird’s tongue, seeibid.,Volksdicht., 384.
98.1Callaway,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 Esthonianmärchena 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 toGerv. Tilb., 73.
99.1i. 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.
99.2i. Von Hahn, 245.
100.1Imbriani, 397.
100.2i. Gonzenbach, 167.
100.3Braga, i.Contos, 104. Cf. iii. De Nino, 263.
101.1Köhler inThe Academy, 21st March 1891, citing Buber’s edition ofMidrasch Tanchumar.
101.2Von Wlislocki,Volksdicht., 360.
102.1i. Basile, 47; i.Pentamerone, 43.
105.1Featherman,Chiapo-Mar., 351. Owing to this writer’s method of heaping his authorities together at the end of each section, a practice as mysterious as any recorded of savages, I have been unable to discover on what authority this statement is made by him, or what are the details of the story.
105.2Aubrey,Miscellanies, 58.
106.1i.Leg. Punjâb, 1; Steele, 247. Cf. Swynnerton,Rájá Rasálu, 3, where the rice is omitted.
106.2Elliot, i.N. W. Prov., 256, note. Other accounts assert that the two barleycorns, or cocoa-nuts, were given to Gogá’s mother. Other examples in iii.N. Ind. N. and Q., 205, 243.
107.1James,The Long White Mountain, 31, note, citing a Chinese chronicle; Charencey,Le Fils de la Vierge, 15, citing Köppen,Die Religion des Buddha;ibid., 8, citingAmbassade mémorable à l’Empereur du Japon.
108.1Charencey,Le Fils, 14, citing Barrow’sVoyage to China. Cf. Maury,Légendes Pieuses, part 1, for numerous mediæval examples of miracles in competition with the Bible.
108.2Rydberg, 156, citing theVolsungasaga.
111.1ii.Silva Gad., 19, translating a MS. of the sixteenth century in the British Museum. Stories of dreams of this kind are found everywhere. Compare, for example, Ragnhild’s dream of her son Harold Fairhair (i. Morris and Magnússon’sHeimskringla, 83) and the well-known stories of Athelstan’s mother and Cyrus’ mother. So Gorm, king of Denmark, dreamed of the sons, Knut and Harald, who were to be born of his wife Thyra, daughter of Ethelred, king of England. Saxo, 319 (Elton’s version, 387). According to a writer quoted by Southey (iii.Commonplace Bk., 753) Joan of Arc’s mother dreamed she gave birth to a thunderbolt.
112.1iii. Bancroft, 99, apparently quoting Holmberg,Ethn. Skizz.; Ensign Niblack, inNat. Mus. Rep., 1888, 379. The allied people, the Koniagas of the southern shores of Alaska, have a similar tradition concerning Elkh, the founder of their race. The Thlinkit and Koniagan traditions seem in fact to be one and the same. Featherman,Aoneo-Mar., 458. The Lenâpe tradition of Nanabozho, as reported by Lindstrom about 1650, seems to attribute that hero’s birth to his mother’s drinking out of a creek. Brinton,Lenâpe, 131.
113.1Capt. Bourke, in ix.Rep. Bur. Ethn., 590, quoting Mendieta.
113.2Hahn,Tsuni-ǁgoam, 69, 68.
113.3Busk,Sagas from the Far East, 267. Unhappily Miss Busk’s translations in this work cannot be trusted; but it contains the only English version of theArdshi-Bordshiwith which I am acquainted. i. Cosquin, 69. Another version of the story, as told by an illiterate Buddhist monk of Zain Shaben in north-western Mongolia, is given iii.F.L. Journ., 321.
114.1Voyage de Siam des Pères Jesuites, 296. In one of the Magic Songs of the Finns, Louhiatar swallows iron hail, the siftings of Tuoni’s mortar, and after thirty summers is disburdened of a progeny which “become all sorts of sicknesses, a thousand causes of injury.” Hon. J. Abercromby, in iv.Folklore, 40. Probably this too is a cosmological myth.
115.1iii.Sacred Books, 307.
115.2De Charencey,Le Fils, 13.
115.3iv.F.L. Record, 23.
115.4Liebrecht in a note toGerv. Tilb., 72, quoting d’Herbelot. Cf. De Charencey,Le Fils, 13, where a similar Chinese tale is mentioned.
116.1ii.Silva Gad., 1, translating a MS. written in 1780-82, which in its turn is a transcript of a translation from a Latin life of this somewhat doubtful saint, printed in theActa Sanctorum Hiberniæat Louvain, 1645. The MS. in question is in the British Museum.
116.2vi.Rev. Celt., 179; D’Arbois de Jubainville,Épopée Celtique, 16; both translating MSS. of the fourteenth century now in the library of the Royal Irish Academy at Dublin.
117.1D’Arbois de Jubainville,Épopée Celtique, 37, translatingLeabhar na hUidhre(Book of the Dun Cow), MS. dating back to about the year 1100. See another translation, ix.Rev. Celt., 12. For Balor’s story as given in modern folklore, seeante,p. 15.
117.2ii.Silva Gad., 23.
118.1ii.Silva Gad., 89, translatingLeabhar na hUidhre.
118.2Prof. Whitley Stokes, in ii.Rev. Celt., 199, translating theLeabhar breac, a MS. written shortly before 1411, now in the Royal Irish Academy.
119.1Francisco de Avila’s Narrative, translated by Markham,Rites and Laws, 125. It is needless to point out the analogy of part of this tale to modern folktales like Basile’s tale of Pervonto, cited in the last chapter.
120.1De Gubernatis, ii.Zool. Myth., 331. The ancient nations of the Mediterranean basin believed that the mouth was the ordinary way of impregnation for fishes. Herod. ii. 93; Ælian,Nat. Anim., ix. 63. I have found a similar belief among the peasantry of Gloucestershire, where I am writing, as regards the pea-hen.
120.2Von Wlislocki,Volksdicht., 300.
121.1v.Sacred Bks., 187. Unfortunately Mr. West, the translator, has not given that part of theSelectionswhich relates to Zoroaster’s life—only a summary of its contents.
121.2viii.Rev. Trad. Pop., 601, translating S. H. Marian.
122.1Landes,Annam., 12. There is a Japanese tale of a lady who, having been barren for many years, at length, as the result of much prayer to the gods, bore five hundred eggs. They were thrown into the water in a box, but rescued by a fisherman, incubated in an oven, and all happily hatched. Five hundred heroes were thus produced, whom their mother was afterwards glad to recognise and receive back. This is the legend of Bunsio, the goddess of fruitfulness and riches. Ploss, i.Weib, 441, quoting Horst.
122.2Hon. J. Abercromby, in i.Folklore, 331.
122.3iv.F.L. Journ., 21.
123.1M. Dragomanov inCompte Rendu du Congrès, 46.
124.1ii.Tuti-Nameh, 85. With these stories may be compared a Transylvanian Gipsy saga concerning the origin of the Ashani tribe. Ashani, the eponymous mother of the tribe, was the child of a man to whom a supernatural being appeared in a dream riding on the man’s own cow, and commanded him to slay the cow, burn its flesh and let his wife eat of the ashes. He was then to sleep with her upon the cowhide. Compliance with this command was followed by Ashani’s birth. Von Wlislocki,Volksdicht., 184.
124.2ii. Gonzenbach, 165; Crane, 208.
124.3Von Wlislocki,Volksdicht., 183. See also hisVolksgl. Zig., 14. On the Keshalyi’s hair, seepost, p. 155.
125.1Dennys, 135, citing theChina Review.
125.2i.Leg. Panjâb, 139, 142.
125.3Liebrecht in a note toGerv. Tilb., 69. Jonas Hanway refers to a Mohammedan belief that the Virgin Mary conceived Our Lord by the smell of a rose. i. Hanway, 179. I have not been successful in tracing his authority.
125.4Arnobius,Adv. Gentes, v. 5; Pausanias, vii. 17.
126.1iii. Bancroft, 296, quoting Torquemada; Müller,Amer. Urrel., 601. The account given by Dr. Brinton makes Coatlicue a virgin and the ball of feathers merely “some white plumes.”Amer. Hero-Myths, 77. It does not appear on what authority this account rests. I feel sure, however, that it has not been given without reason. The round shield borne by the god in his usual representations was studded with white pellets of feathers. Zelia Nuttall, in v.Internat. Archiv., 39.
127.1Featherman,Papuo-Mel., 43.
128.1Mabinogion, 421; i.Y Llyvyr Coch, 68. Note the singular resemblance of the production of Llew Llaw Gyffes to that of the children in the Zulu and Kaffir tales mentioned onp. 98. Compare also the Thlinkit cosmogonic saga of the child born from a cockle-shell.Rep. Nat. Mus.(1888), 378.
128.2Im Thurn, 378. Cf. the tradition of the first khan of the Diurbiuts, a Mongolian tribe. It was revealed to ten men in a dream that of the tree Urun and the bird of the same name was born a divine son; he became the khan: iv.F.L. Journ., 20. See also a curious tale from New Guinea on the origin of death: xix.Journ. Anthrop. Inst., 465.
129.1Popol Vuh, 89.
130.1Landes,Annam., 63. See also a curious myth of the aborigines of Hayti, one of the few descended to us, which represents a male personage as becoming pregnant by the spittle of another. Having been cut open, he brought forth a woman, by means of whom the island was subsequently peopled. Liebrecht, in a note toGerv. Tilb., 71, quoting indirectly Peter Martyr.
130.2iii.Sacred Bks., 396; De Charencey,Le Fils, 9.
130.3Grimm,Teut. Myth., 1449. In a modern Indianmärchenfrom Salsette the heroine is born in an extraordinary manner. A woman pours into a mendicant’s hands some rice boiling hot from the caldron, raising a big blister on his thumb. When his wife breaks the blister a little girl comes out. Miss Cox,Cinderella, 260, abstracting a story in xx.Indian Antiquary, 142.
131.1xix.Sacred Bks., 2; Rhys Davids,Buddhism, 183. The father and the mother of Parákrama 1., the restorer of the native kingdom of Ceylon, dreamed the same night that a beautiful elephant entered her chamber; and this was interpreted to foretell the birth of a hero.Buddhism Primitive and Present in Magadha and in Ceylon, by Reginald Stephen Copleston (London, 1892), 378.
132.1Sale,Koran, note on ch. xxix., citing Arab authors.
132.2Brinton,Amer. Hero-Myths, 90; iii. Bancroft, 271; both citing the Mexican Codex in the Vatican and theCodex Telleriano-Remensis.
133.1Callaway,Tales, 335.
133.2Ploss, i.Weib, 436.
134.1Plutarch,Names of Rivers and Mountains, xxiv.
134.2Featherman,Aoneo-Mar., 80.
134.3De Charencey,Le Fils, 16.
134.4iv.Sacred Bks., lxxix.; v. 143 note, 144; xxiii. 195, 226, 307; De Charencey,Traditions, 31, quoting Tavernier; Rev. Dr. Mills, inNineteenth Century, Jan. 1894, 51.
134.5Gerv. Tilb.(Decision i. c. 17), 6, 68.
135.1Browne,Vulgar Errors(l. vii. c. 16), 371.
135.2Arcana Microcosmi: or, The hid Secrets of Man’s Body discovered, etc. By A. R. (London, 1652), 132.
136.1Brinton,Amer. Hero-Myths, 47, citing Schoolcraft, who must, however, be generally accepted with caution.
136.2Kalevala, runes xlv. and i. I have already referred to another legend of the fertilisation of Loujatar,p. 114, note. The Magic Songs of the Finns are full of these stories. See Hon. J. Abercromby, in iv.Folklore, 35, 37, 47. The Magyars tell of a wind-begotten supernatural steed. Von Wlislocki,Volksgl. Mag., 10. Sir Walter Scott refers somewhere to a border ballad of a maiden impregnated by the night-wind; but I have mislaid the reference.
136.3iii. Bancroft, 175, note. Cf. Dr. A. W. Bell, in i.Journ. Ethnol. Soc., N.S., 250, where “a dewdrop from the Great Spirit” is said to have fallen upon the maiden’s bosom, entered her blood and caused her to conceive. This comes to the same thing; but Bancroft’s version seems more primitive.
137.1De Charencey,Traditions, 34, citing the Marquis d’Hervey-Saint-Denis. According to an Irish tradition, related in America by a woman from Roscommon, the ass and cow are accounted sacred, because these animals breathed upon the infant Jesus in the manger, and thus kept him warm. vi.Journ. Amer. F.L., 264.
138.1De Charencey,Traditions, 35.
138.2i. Reed, 201.
139.1Second Voyage du Père Tachard, 247. Sommonocodon is obviously Buddha. Both this story and one previously given (onp. 114) have been filtered through the minds of Jesuit fathers anxious to discover identifications with Christian teaching.
139.2De Charencey,Le Fils, 13.
142.1iii. Radloff, 82.
143.1De Charencey,Traditions, 38, quoting Father Giov. Phil. Marini; Southey, iv.Commonplace Bk., 41, quoting Picart.
143.2De Charencey,Traditions, 36.
143.3Ellis, i.Polyn. Res., 262. Cf. the account of creation in the Windward Isles,ibid., 324.
143.4Ibid., 326.
144.1Pliny,Nat. Hist., xxxvi. 70; Ovid (Fasti, vi. 629) and Arnobius (Adv. Gen., v. 18) regard Ocrisia as not quite so innocent. According to the former, Vulcan it was who was the father. Livy (i. 39) rationalises the tale.
144.2Codrington, 406.
145.1Southey, iv.Commonplace Bk., 142; Featherman,Chiapo-Mar., 136.
146.1While these sheets were passing through the press, Comte H. de Charencey, of whose studies I have availed myself in the foregoing pages, republished the substance of his articles on the Virgin’s Son, with additions, in a work entitledLes Folklore dans les deux mondes(Paris, Klincksieck, 1894). He seeks there to show that the New World borrowed many of its legends from the Old, and among them that of the Supernatural Birth. If I understand him aright, he follows M. Angrand in attributing Mexican civilisation to an Asiatic origin, and declares that while traditions of a powerful hero born without a father are found among the tribes whose culture was drawn from this source, they are not found among other peoples, like the Mayas and the Peruvians, whose civilisation is to be ascribed to an easterly provenience. It is always dangerous to assert a negative. We have already seen (ante,p. 118) that the Peruvians had a tradition of the Supernatural Birth, although the offspring did not turn out a hero. But Hiawatha was a hero exactly of the kind referred to; and the foremother of the Bakaïrí of Central Brazil gave birth to the twin culture-heroes and parents of the race from swallowing two finger-bones. Von den Steinen, 373. The myth is far too widely spread, and far too deeply rooted in the savage beliefs of both hemispheres, to be simply accounted for by borrowing.