The Grateful Dead Part 15

[115] Ibid.

[116] Hippe fails to note that the hero used all his money on the first journey in burying the dead, and that it was on a second trip that he bought the king's daughter.

[117] Origenes de la Novela, ii. xcv.

[118] An odd inconsistency appears in the statement of the Latin that after the hero's second voyage "pater suus et mater" were angry with him.

[119] So, too, with Transylvanian. See above, pp. 79f.

[120] See Hippe, p. 150.

[121] See Hippe, p. 158.

[122] Hippe's brief a.n.a.lysis, p. 159, fails to give a satisfactory outline.

[123] Hippe's a.n.a.lysis, p. 159, is not quite adequate.

[124] Russian I. is the only other variant that I know which makes the dead man uneasy in his grave.

[125] So also in Servian I. and Icelandic II., cited above, as well as Bohemian and Simrock VII., for which see below.

[126] See pp. 79 f.

[127] See pp. 85-87.

[128] See Amis et Amiles und Jourdains de Blaivies, ed. K. Hofmann, 2nd ed. 1882; Amis und Amiloun zugleich mit der altfranzosischen Quelle, ed. E. Kolbing, 1884, with the comprehensive discussion of versions in the introduction; also Kolbing, "Zur Ueberlieferung der Sage von Amicus und Amelius," in Paul und Braune's Beitrage iv. 271-314; etc.

[129] Hippe's a.n.a.lysis, p. 156, is different from mine, and is taken from a less trustworthy source. I use the summary of the Ghent text.

[130] See p. 49 for other tales in which the dead man is a friend of the hero's.

[131] Geschichte des spanischen Nationaldramas, i. 141.

[132] Sir Amadas, for which see p. 37.

[133] Irish I., for which see pp. 62 and 64, Breton I., p. 65, and Sir Amadas.

[134] vii.

[135] Hippe's Lithauische III.

[136] See Hippe, pp. 156 f.

[137] Thus III. makes the princess a daughter of the King of Portugal, as in I.; IV. gives no names whatever; and V. makes the heroine's father King of England.

[138] From Gascony, like III., IV., and V.

[139] The portraits are not displayed on the s.h.i.+p, but on Jean's carriage,--a curious deviation.

[140] See pp. 27 and 57.

[141] See chapter vii.

[142] See pp. 104 f.

[143] II. is the only version which has Jean make his first two voyages on land, a trait which contradicts the general testimony of the tales throughout the chapter.

[144] See pp. 85 f.

[145] P. 146.

[146] See The Legend of Perseus, E. S. Hartland, 1896, volume iii.

[147] See p. 103 above.

[148] In Jean de Calais IX. they set out together, but to the hero's home.

[149] So also in Transylvanian. Similarly the hero offers to give all of his wife, instead of dividing her, in Dianese, Old Swedish, and Old Wives' Tale.

[150] See pp. 100-102.

[151] See pp. 85 f.

[152] See pp. 105 f.

[153] See the paper by Kittredge, Journal of American Folk-Lore, xviii. 1-14, 1905.

[154] See pp. 107 f.

[155] In this connection it is cited by Kittredge in the study above mentioned, pp. 9 f.

[156] See p. 108.

[157] See p. 101.

[158] See pp. 31 f.

[159] The same loss is evident in Catalan, Spanish, Simrock I., and Simrock VII.

[160] See p. 27 for Jewish.

[161] That is, the rescue of the bridegroom from the creatures which possess the bride.

[162] See p. 4 above.

[163] Of course this excludes the group connected with Oliver, which has no proper connection with the compound type.

[164] The most adequate treatment of the motive yet published is by August Wunsche, Die Sagen vom Lebensbaum und Lebenswa.s.ser, 1905, pp. 90-104. This is the same study which had previously been printed in the Zts. f. vergleichende Litteraturgeschichte, 1899, N.F. xiii. 166-180, but is furnished with a new introduction and a few additional ill.u.s.trations. Dr. Wunsche's monograph, thoroughgoing and conclusive as it is with reference to the myths of the Tree of life and the Water of Life, leaves much to be desired as an account of the folk-tale based on the latter belief. He himself says in his preface, p. iv: "Man sieht auch daraus, da.s.s es sich um Wanderstoffe handelt, an die sich immer neue Elemente ankristallisiert haben." These elements he has not studied with any degree of completeness. Thus, for example, he does not use Cosquin's valuable contributions in Contes populaires de Lorraine, i. 212-222, which would have given him valuable a.s.sistance. The theme yet awaits definitive treatment.