Ellis's English Metrical Romances, London, 1848, p. 256.
391 b, note [369] The text of Harleian MS., 2270, compared with another copy in Harleian MS., No 5259, is given in Wright's Latin Stories, p. 114, No 126, Percy Society, vol. viii. R. Köhler.
In the Lai de Doon, ed. G. Paris, Romania, VIII, 61 ff, those who sleep in the bed are found dead in the morning, and Doon simply sits up all night. R. Köhler.
393 b, last line but one. Uhland, No 104, in Niederdeutsche Volkslieder, herausgegeben vom Verein für niederdeutsche Sprachforschung, p. 40, No 63.
P. 400 a. Add to the French ballads: P, 'Mignonne,' Guillon, p. 248, Ain; Q, Mélusine, I, 338 f, Carcasonne.
401. Persian. Chodzko, Specimens of the Popular Poetry of Persia, p. 487, No 61, Songs of the Ghilanis. This and French Q are noted by Hasdek in the Roumanian periodical Columna lui Traian, 1876, p. 44, 1877, p. 301, apropos of 'Cucul si Turturica.' Dalmatian. Francesco Carrara, Canti del popolo dalmata, Zara, 1849, p. ix. Revue des Traditions populaires, I, 98. R. Köhler.
402 a, last paragraph. The Welsh text, with an English translation, is given by Stephens, Literature of the Kymry, p. 170: cf. pp. 174, 175. G. L. K.
401. In the Kalevala, Ilmarinen, after the death of his first wife, steals her younger sister, who is very unwilling to accompany him. She threatens to break his sledge to pieces, but it is made of iron. She will turn into a salmon (Schnäpel) in the sea; he will give chase in the form of a pike. She will become an ermine; he an otter, and pursue her. She will fly off as a lark; he will follow as an eagle. Here the talk of transformation ends: Rune 37, vv. 148-178. The next morning Ilmarinen in his wrath turns the maid into a gull. Kalewala, übertragen von Schiefner, pp. 226-228. G. L. K.
P. 404 a. The Two Noble Kinsmen, V, ii, 67, 68,
Daughter. How far is 't now to the end o the world, my masters?
Doctor. Why, a day's journey, wench.
G. L. K.
404 b. Death the penalty for not guessing riddles. There is no occasion to accumulate examples, but this Oriental one is worth mentioning. In the tale of Gôsht-i Fryânô, Akht, the sorcerer, will give three and thirty riddles to Gôsht, and if Gôsht shall give no answer, or say, I know not, he will slay him. After answering all the riddles, Gôsht says he will give Akht three on the same terms, and the sorcerer, failing to solve them, is slain. Arḍâ-Vîrâf, Pahlavî text, etc., Haug and West, Bombay and London, 1872, pp. 250, 263 f. This tale Köhler has shown to be one with that of the fine Kirghish lay 'Die Lerche,' in Radloff, Proben der Volkslitteratur der türkischen Stamme Süd-Sibiriens, III, 780: see Zeitschrift der deutschen morgenländischen Gesellschaft, XIX, 633 ff.
Additions to the literature, by Dr R. Köhler.
405 b. The tale cited by Vincent of Beauvais is told by Étienne de Bourbon, A. Lecoy de la Marche, Anecdotes historiques, légendes et apologues, tirés du recueil inédit d'Étienne de Bourbon, No 86.
In an as yet unprinted fifteenth-century Low German poem on the Seven Deadly Sins (Josefs Gedicht von den sieben Todsünden... nach der Handschrift bekannt gemacht von Dr Babucke, Oster-Programm des Progymnasiums zu Norden, 1874, p. 18), a king puts an abbot four questions:
The abbot's swineherd, named Reyneke, answers:
The replies to the third and fourth questions are wanting through the loss of some leaves of the MS. As to the first question, compare the legend of St Andrew, Legenda Aurea, ed. Grässe, p. 21, ubi terra sit altior omni coelo; to which the answer is made, in coelo empyreo, ubi residet corpus Christi. See, also, Gering, Íslendzk Æventýri, No 24, I, 95, II, 77, and note. For the fourth question see Kemble's Salomon and Saturn, p. 295, and Köhler in Germania, VII, 476.
408 b. Other repetitions of the popular tale, many of them with the monk or miller sans souci. Bartsch, Sagen, Märchen u. Gebräuche aus Meklenburg, I, 496 (Pater ohne Sorgen); Asbjørnsen, Norske Folke-Eventyr, Ny Samling, 1876, p. 128, No 26; Bondeson, Halländske Sagor, p. 103, No 27; the same, Svenska Folksagor, p. 24, No 7 (utan all sorg), cf. p. 22, No 6; Wigström, Sagor och Äfventyr upptecknade i Skåne, p. 109, in Nyare bidrag till kännedom om de svenska landsmålen och svenskt folklif, V, 1; Lespy, Proverbes du Pays de Béarn, p. 102; Bladé, Contes pop. de la Gascogne, III, 297; Moisant de Brieux, Origines de quelques coutumes anciennes, etc., Caen, 1874, I, 147, II, 100; Armana prouvençau, 1874, p. 33 (parson, bishop, gardener, middle of the earth, weight of the moon, what is my valuation? what am I thinking?); Pitré, Fiabe, Novelle, etc., II, 323, No 97 (senza pinseri); Imbriani, La novellaja fiorentina, etc., p. 621, V (Milanese, senza pensà); Braga, Contos tradicionaes do povo portuguez, I, 157, No 71, previously in Era Nova, 1881, p. 244 (sem cuidados), and No 160; Krauss, Sagen u. Märchen der Südslaven, II, 252, No 112 (ohne Sorgen); Erman, Archiv für die wissenschaftliche Kunde von Russland, XXIV, 146 (Czar Peter, kummerloses Kloster); Vinson, Le Folk-Lore du Pays basque, p. 106; Cerquand, Légendes et recits pop. du Pays basque, No 108.
Unterhaltende Räthsel-Spiele in Fragen u. Antworten, gesammelt von C. H. W., Merseburg, 1824, has the story of king, abbot, and shepherd, with the three riddles, How far is it to heaven? How deep is the sea? What is better than a gold coach? The shepherd prompts the abbot, and the abbot answers the king in person. The answer to the third is, the rain that falls between Whitsuntide and St John's. For this reply compare Archiv für slavische Philologie, V, 56, lines 25-36.
408 note [386]. Add the Æsopian tale, P. Syrku, Zur mittelalterlichen Erzählungsliteratur aus dem Bulgarischen, Archiv für slavische Philologie, VII, 94-97.
410 a. The Jewish-German story is given in Grünbaum's Jüdischdeutsche Chrestomathie, 1882, pp. 440-43. The third question is, What am I thinking? with the usual answer.
410 b. Some additions to the literature in Keller, Fastnachtspiele, Nachlese, p. 338, note to 199.
P. 415 a. Ein taub hat kein lungen: R. Köhler, in Weimarisches Jahrbuch, V, 344, 22.
416 a, second paragraph. Liebrecht's Abstract of Sakellarios's ballad is repeated in Liebrecht, Zur Volkskunde, p. 162 ff.
416, note [393]. See R. Köhler, Die Pehlevi-Erzählung von Gôsht-i Fryânô, etc., in Zeitschrift der deutschen morgenländischen Gesellschaft, XXIX, 634-36.
417, note [396] The one stake with no head on it occurs in the Kalevala. Lemminkäinen, going to the Northland, is warned by his mother that he will find a courtyard planted with stakes, with a head on every stake but one, on which his head will be stuck. Schiefner, Rune 26, vv. 315-22, p. 163. G. L. K.
417 b. Similar are 'Las tres adivinanzas,' Marin, Cantos pop. españoles, I, 395; 'Soldatino,' Archivio per Tradizioni popolari, I, 57.
418 a. Drolleries. See R. Köhler's article on Hagen, No 63, in Germania, XIV, 269, written in 1868, to which, Dr K. informs me, he could now make numerous additions.
P. 437 b. Add, though perhaps superfluous: Passow, p. 316, No 437, vv. 37, 38; Legrand, Recueil de Chansons pop. grecques, p. 220, v. 24 ff, p. 330, v. 17 ff; Aravandinos, No 435, v. 7 ff.
P. 463 a, first paragraph. The French ballad in Poésies pop. de la France, MS., IV, fol. 404; printed in Mélusine, II, col. 44. Another copy in Mélusine, I, col. 123.
476. Substitute for L this broadside: 'Lord Bateman.'
Pitts, Seven Dials.
P. 485 a, and p. 21, note. See, further, on reproaching or insulting elves and the like, Liebrecht, Zur Volkskunde, pp. 54-56: Cassel, Der Schwan, 1863, p. 14. F. Liebrecht.
Bladé, Contes populaires de la Gascogne, II, 8, 9. G. L. K.
485 b. C. The second stanza was accidentally omitted. It is:
487, note. The scene between St George and the maiden is woven into a Greek tale, 'Der Goldäpfelbaum und die Höllenfahrt,' Hahn, No 70, II, 55. See, also, George's legend in Bezsonof, Kalyeki Perekhozhie, I, 506, 509, 520, Nos 117, 118, 120.
496 a. This copy of 'The Twa Sisters,' Z, a variety of R, was derived from ladies in New York, and by them from a cousin.
503 a, fourth paragraph. Add: Bellermann, p. 100, No 12.
P. 1. Printed in Bullen's Carols and Poems, 1886, p. 29, with the stanzas in this order: A 1-8, B 8, A 9, B 9-15, B 17. Bullen remarks, As regards the text of this carol, no two copies are found to agree, and one is obliged to adopt an eclectic method: p. 252.
A Dutch carol, keeping the palms, J. A. and L. J. Alberdingk-Thijm, Oude en nieuwere Kerstliederen, p. 174, No 87.
P. 7. Printed in Bullen's Carols and Poems, 1886, p. 49, with Sandys's text, a.
Legend of the Sower. I omitted to mention 'La Fuito en Egypto,' in Arbaud, I, 33 ff. The legend of the sower is the subject of a carol in the Bible des Noëls, printed at Caen: Beaurepaire in Le Héricher, Littérature pop. de Normandie, p. 81 f. Also, of a Dutch carol, J. A. and L. J. Alberdingk-Thijm, Oude en nieuwere Kerstliederen, p. 138, No 70.
Victor Smith gives two copies in Noëls du Velay et du Forez, Romania, VIII, 420 f. R. Köhler. In the second the quail plays the part of the partridge, the swallow befriends the Virgin. V. Smith refers also to Eugène Muller, Chansons de mon Village, journal Le Mémorial de la Loire du 23 septembre, 1867.
Dr R. Köhler has furnished me with these additional references.
A French Life of the Virgin, cited from a MS. of the thirteenth century, by Reinsch, Pseudo-Evangelien, pp. 60-64.
Ferdinand Wolf, Jahrbuch für romanische und englische Literatur, III, 73, cites from Didron, Annales Archéologiques, XVI, 315, 1856, a mystery of The Flight into Egypt, which has the legend of the Sower, in Noëls dramatiques des Flamands de France, publiés par l'abbé Carnel. This mystery was apparently written in the eighteenth century, for representation by a charity-school.
The legend is popularly preserved in Ireland, and a species of beetle is the Virgin's enemy, in place of the partridge or quail (p. 8, note [9]): E. Adams in Transactions of the London Philological Society, cited by Rolland, Faune populaire de la France, III, 326. The same story in Notes and Queries, Fourth Series, X, 183.
The miraculous harvest is the subject of a Catalan popular tale, 'La Menta y'l Gaitx,' Maspons y Labrós, Lo Rondallayre, II, 28. A hawk seconds the mint in calling out, Under the sheaf! Again, simply, without the trait of the malicious plant or bird, in Leite de Vasconcellos, Tradições pop. de Portugal, p. 106. (Juniper, according to Italian tradition, saves the Virgin during her flight, when broom and chick-pea are on the point of revealing her whereabouts by their noise: De Gubernatis, Mythologie des Plantes, II, 153.)
The legend has been transferred by tradition to St Radegund, Acta Sanctorum Augusti, III, 66; to St Macrina, pursued by Gargantua, Sébillot, Gargantua dans les Traditions populaires, p. 173; and even to Luther, von Schulenburg, Wendische Volkssagen, p. 47. It is cited from the 145th book of the works of Bernard de Bluet d'Arberes, by P. L. Jacob, Dissertations Bibliographiques, p. 195.
P. 10. Printed in A. H. Bullen's Carols and Poems, 1886, p. xviii, from a Birmingham broadside of the last century, differing only in a few words from A.
P. 13. I neglected to refer to the throwing over of Bonnie Annie in No 24, I, 244. Add: 'Les Pèlerins de Saint-Jacques,' Decombe, Chansons pop. d'Ille-et-Vilaine, p. 284, No 98.
As to detention of ships by submarine people, see R. Köhler, in Zeitschrift für deutsches Alterthum, XXIX, 456-458.
15. For other cases of guilty men who endanger ships being ascertained by lot and thrown into the sea, see R. Köhler's Vergleichende Anmerkungen, prefixed to Karl Warnke's edition of the Lais of Marie de France, p. C, Eliduc, I. Köhler cites 'Tristan le Léonois,' in which Sadoc, a nephew of Joseph of Arimathea, is the offender who is thus disposed of. Wesselofsky, Archiv für slavische Philologie, IX, 288 ff (as pointed out to me by Dr Köhler), makes the admirable suggestion that Sadok (in Hebrew, The Just) is the original of the Russian Sadko.
The story of Sadko, in Miss Hapgood's Epic Songs of Russia, p. 313.
19 b. Mermaids boding storms: Hunt, Popular Romances of the West of England, ed. 1881, p. 15. G. L. K.
P. 20 b. A a is translated in Seckendorf's Musenalmanach für das Jahr 1808, p. 9.
P. 33, note[31]. Octavian, ed. Sarrazin, p. 8, 195 ff, p. 72, 157 ff.
40 a, the second paragraph. There are five copies of the Färöe ballad. The copy in the Antiquarisk Tidsskrift was made up from four. A fifth, printed by Hammershaimb in Færøsk Anthologi, p. 188, No 25, has a widely divergent and very inferior story. There is no ordeal by battle. Óluva asks to be subjected to three probations, sea, fire, and a snake-house, and comes off triumphantly. Mýlint, her slanderer, is so absurd as to propose to try the snake-house, and is torn to pieces ere he is half in. Óluva goes into a cloister.
P. 49, note[59]. "Was lough a loud laughter the reading of the folio?" "A loud laughter the ladie lought," Percy Folio, I, 190, 'The Lord of Learne,' v. 215. G. L. K.
51, and 54, stanza 49. Riding into Hall. Sir Percival rides so close to King Arthur that his mare kisses Arthur's forehead, v. 494 ff; knocks off the king's hat, Chrestien de Troyes, 2125 ff (the kissing is a mistranslation); he binds his mare in the hall, v. 599, Thornton Romances. Lancelot rides into hall in Morte Arthur, v. 1555, p. 60, ed. Furnivall. Dame Tryamour rides into hall in the English Launfal, v. 973 ff, Ritson, Met. Rom., I, 212; Lanval, v. 617 ff, Warnke, Lais der Marie de France, p. 111.
Floris ende Blancefloer, ed. Moltzer, p. 29, v. 1055: F. Liebrecht.
Floire et Blanceflor, ed. Du Méril, v. 665 f, p. 28. Torrent of Portugal, ed. Halliwell, v. 1143 ff, p. 49: Torrent and others ride into the king's hall during meat, Torrent even 'up to the lady.' Le Bel Inconnu, ed. Hippeau, vv. 71-89, p. 4. Ipomydon, ed. Weber, vv. 1651 ff, III, 341: Ipomydon, disguised as a fool, goes to the king's court on a rouncy, and when told to go to meat ties his horse 'fast him by;' into the hall came riding a may. G. L. K.
51 b, the third paragraph. "En ces temps-là, dit la Chronique Générale d'Espagne, les rois, comtes, nobles, et tous les chevaliers, afin d'être prêts à toute heure, tenaient leurs chevaux dans la salle où ils couchaient avec leurs femmes: Taine, Les Origines de la France contemporaine, I, 10 f." F. Liebrecht. "E assy los reyes e condes e los altos omes e todos los otros caualleros que se presçiauan de armas, todos parauan los cauallos dentro en las camaras donde tenien sus lechos donde dormian con sus mugeres, porque, luego que oyan dar el apellido, touiessen prestos sus cauallos e sus armas, e que caualgassen luego sin otra tardança ninguna." Crónica de España, ed. 1541, Third Part, fol. cclxxv.
P. 56. I have omitted to refer to the close resemblance to Sir Eglamour, Thornton Romances, p. 121, Percy MS., Hales and Furnivall, II, 341. See 'Sir Lionel,' I, 209.
56 b, line 19 f. Compare the sword given by Cristabelle to Sir Eglamour, v. 265 f:
57 a. In the Lai de l'Espine, erroneously ascribed by Roquefort to Marie de France, the hero, holding watch for the sake of adventure at the Gué de l'Espine, en la nuit de la Saint Jéhan, tilts with eldritch knights and wins a horse from one of them. The horse disappears, much as in the story in Gervase of Tilbury. G. L. K.
P. 67, note[79]. More cases in Dr R. Köhler's annotation to 'Le Fraisne,' Warnke, Lais der Marie de France, p. LXIV ff. See, also, Liebrecht, Germania, XXVIII, 114 f. [The passage concerning Guinea negroes, Köhler, p. LXXIV, occurs also, perhaps originally, in Astley's Voyages, III, 83, whence it is cited by Sir John Lubbock, Mental and Social Condition of Savages, p. 36, ed. 1882. G. L. K.]
P. 85 b. Percy's ballad is translated in Seckendorf's Musenalmanach für das Jahr 1808, p. 120.
P. 127 a. Sword in bed.
Add the following references, communicated by Dr R. Köhler. Gonzenbach, Sicilianische Märchen, Nos 39, 40, I, 272, 279; Bladé, Contes p. de la Gascogne, I, 284; Leskien u. Brugman, Litauische Volkslieder u. Märchen, p. 394, Märchen 11, and Wollner's note, p. 548; Pio, Νεοελληνικα Παραμυθια, No 10, p. 174; a Latin tale in Jahrbuch für romanische u. englische Literatur, XI, 231; Prym u. Socin, Syrische Sagen u. Märchen, No 7, p. 25; Gaster, Beiträge zur vergleichenden Sagen- u. Märchenkunde, p. 28; Generides, ed. Furnivall, p. 202, v. 6511 ff, ed. Wright, 3921 ff; the French Bevis of Hampton, and (through Amis and Amiloun) one version of the Seven Sages, epitomized in Loiseleur des Longchamps, Essai sur les Fables indiennes, Rajna, Ricerchi intorno ai Reali di Francia, p. 121, and Origini dell' Epopea francese, p. 406; Lane, Thousand and One Nights, III, 346, Story of Seyf El-Mulook (A. Weber); Weber, Ueber eine Episode im Jaimini-Bhârata, Monatsberichte der Berliner Akademie, 1869, p. 40; Reinisch, Die Nuba-Sprache, I, 190; Consiglieri Pedroso, Portuguese Folk-Tales, Folk-Lore Society, No 25, p. 100 (lance for sword).
The King of the Crows (a man by night) puts a naked sword between himself and his wife. Bladé, Contes pop. de la Gascogne, I, 21. G. L. K.
127 b. Jumping over tables. See, also, I, 502 a, note to p. 194, and 502 b, note to 198 b. Add to the Polish ballads in the last, Roger, p. 13, Nos 25, 26: in 25 the bride jumps three, in 26 she jumps four and knocks over a fifth with her foot. R. Köhler notes a Slavic ballad of the same set, translated by Max Waldau, Deutsches Museum, 1851, I, 134. Nastasya (see I, 200) jumps over a table to get to Dobrynya, Hilferding, col. 810, No 157; Miss I. F. Hapgood's Epic Songs of Russia, p. 267.
Herr Lave, in the favorite and excellent Scandinavian ballad, 'Herr Lave og Herr Jon,' jumps over the table when he is told "nu sover Hr. Jon hos unge Bruddin," Kristensen, II, 304, No 86, C 13: so Kristensen, I, 172, No 62, A 5; Wigström, Folkdiktning, I, 71, No 34, stanza 15; Öberg, Filikromen, III, 32, 35, stanza 15; Grundtvig, No 275, 'Hr. Find og Vendel rod,' stanza 12. Liebrecht, Englische Studien, IX, 447, adds E. Wigström, Folkdiktning, I, 14, 'Agneta och bergamannen,' stanza 18.
Alexander, in disguise, jumps over Darius's table, Kyng Alisaunder, 4236-39, Weber, I, 174; Garadue jumps the table in the Lai du Corn, Wolf, Ueber die Lais, vv. 551-54, p. 340. The Soudan of Dammas, Kyng of Tars, vv. 97 ff, Ritson, II, 160, and King Richard, Richard Coer de Lion, vv. 1795-98, Weber, II, 71, smite the table down. G. L. K.
P. 137 a, second paragraph. Landau notes various unpleasant stories resembling Boccaccio's, Quellen des Dekameron, pp. 70 f, 74 ff, ed. 1884.
137 a, note[96]. The comparison between Chaucer's Glascurion and the Welsh Geraint had already been made by Price, Essay on the Remains of Ancient Lit. in the Welsh, etc., 1845, Literary Remains of the Rev. Thomas Price, 1854, I, 152. G. L. K.
137 b, line 18. Insert: Briz, V, 73.
Line 20. Add: the harping of Wäinämöinen, Kalevala, Rune 41, v. 31 ff, Schiefner, p. 240. Daghda, the Druid, performs in the hall of his enemies the three feats which give distinction to a harper: makes the women cry tears, the women and youth burst into laughter, and the entire host fall asleep. O'Curry, Manners and Customs of the Ancient Irish, III, 214: cf. D'Arbois de Jubainville, Cours de la Litt. Celtique, II, 190 f. G. L. K.
P. 143, note[100]. Danske Samlinger, Norske Magasin, are cited by Grundtvig, IV, 151.
143. Discovery of drowned bodies. See, further, Dennys, The Folk-Lore of China, p. 64; Liebrecht, Volkskunde, p. 332, No 169, and Englische Studien, IX, 447; Mélusine, II, cols 252, 253.
P. 158 b, at the end of the first paragraph. Supply the Portuguese versions, accidentally omitted: 'Dona Branca,' Braga, Cantos pop. do Archipelago açoriano, p. 233; 'Dom Alberto,' p. 236, 'Flor de Marilia,' p. 237.
P. 174. Add to the Spanish and Italian ballad: 'Les trois Clercs,' Decombe, as above, p. 267, No 93; 'Les trois Écoliers,' Mélusine, I, col. 243 f; 'La Légende de Pontoise' (corrupted), Poésies p. de la France, MS., I, fol. 82, Mélusine, II, 18 f.
P. 179 b. F. After Kinloch MSS, III, 127, insert: and Dr John Hill Burton's papers.
182. Green and blue.
This is given (apropos of an emerald engagement-ring) as a popular rhyme in William Black's Three Feathers, chap. ix. The scene is in Cornwall.
says the king's daughter of Hungary in the Squyr of Lowe Degre, vv. 205, 206, Ritson, III, 153. See Rochholz, Altdeutsches Bürgerleben, pp. 277, 278. G. L. K.
Communicated by Mr Macmath, as derived from his aunt, Miss Jane Webster, who learned it from her mother, Janet Spark, Kirkcudbrightshire.
P. 205 a, note[121]. Add: (28) a copy in B. Seuffert, Maler Müller, Berlin, 1877, p. 455f: R. Köhler. (Dropped in the second edition, 1881.)
205 b, note[122]. The Finnish version is 'Morsiamen kuolo,' Kanteletar, 1864, p. viii.
P. 206. Add: Decombe, 'Derrièr' la Trinité,' p. 210, No 75, 'En chevauchant mon cheval rouge,' p. 212, No 76; Ampère, Instructions, p. 36, Bulletin du Comité, etc., I, 252, 'Les chevaux rouges.'
P. 227, note[130]. Sir Walter Scott, in his Introduction to The Pirate, ed. 1846, p. viii, and note, p. 136, informs us that the old woman was Bessie Millie, living at Stromness, Pomona, Orkney (not Shetland). W. Macmath.
227 b. Asking back troth. The Child of Bristow's father, who has been charged by his son to come back from purgatory at intervals of a fortnight, asks back his troth three times, and gets it after he is ransomed by his son: Hazlitt, Early Popular Poetry, I, 120, 124, 128.
P. 235 a. Add these versions of the tale of the child that is obliged to carry its mother's tears in a pitcher, or whose clothes are wet with its mother's tears: 'Das Thränenkrüglein,' Bechstein, Märchenbuch, 1845, p. 109, 1879, p. 110; Wucke, Sagen der mittleren Werra, 1864, I, 133; also, II, 31; Krainz, Mythen u. Sagen aus dem steirischen Hochlande, p. 405, No 309 [and Sagen aus Steirmark, p. 50, No 44]; Jäcklin, Volksthümliches aus Graubünden, Cur, 1878, p. 18, versified by the editor; Friedrich Müller, Siebenbürgische Sagen, 1857, p. 47, No 64, and Wien, 1885, No 87; von Shulenburg, Wendische Volkssagen, p. 238; Krauss, Sagen u. Märchen der Südslaven, II, 307, No 132. J. W. Wolf, Deutsche Märchen u. Sagen, p. 162, No 42, gives the story from Thomas Cantipratensis, and in a note, at p. 595, says, dieselbe Sage ist auch muhammedanisch, doch muss ich leider die nähere Nachweise darüber für ein anderes Mal ersparen. R. Köhler.
Schambach u. Müller, Niedersächsische Sagen, No 233, p. 220, and note at p. 364; Lütolf, Sagen aus Lucern, p. 515. G. L. K.
236 a. Better in the Pahlavî text, Arḍâ-Vîrâf, Haug and West, Bombay and London, 1872, ch. 16, p. 165. Srôsh, the pious, and Âtarô, the angel, said thus. This river is the many tears which men shed from the eyes as they make lamentation and weeping for the departed. They shed those tears unlawfully, and they swell to this river. Those who are not able to cross over are those for whom, after their departure, much lamentation and weeping were made, and those who cross more easily are those for whom less was made. Speak forth to the world thus: When you are in the world, make no lamentation and weeping unlawfully; for so, much harm and difficulty may happen to the souls of your departed.
236 b. Add: the legend Santo Antonio e a Princeza, Estacio da Veiga, Romanceiro do Algarve, p. 178, Hardung, Romanceiro Portuguez, II, 151 f; and to note [134]., Jacobs, Anthologia Græca, II, 799, Appendix Epigrammatum, 125, ed. 1814. F. Liebrecht.
P. 240 a. Add: 'Willie's Fatal Visit,' Buchan, II, 259 f, stanza 5; 'Wallace and his Leman,' p. 226, stanza 2.
240 b, second paragraph, fourth line. Say: burns or cuts.