The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12)

Rev. J. Macdougall, Folk and Hero Tales (London, 1891), pp. 76 sqq. (Waifs and Strays of Celtic Tradition, No. iii.).

375

Rev. James Macdonald, Religion and Myth (London, 1893), pp. 187 sq. The writer tells us that in his youth a certain old Betty Miles used to terrify him with this tale. For the tradition of Headless Hugh, who seems to have been the only son of Hector, first chief of Lochbuy, in the fourteenth century, see J. G. Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow, 1902), pp. III sqq. India also has its stories of headless horsemen. See W. Crooke, Popular Religion and Folk-lore of Northern India (London, 1896), i. 256 sqq.

376

Rev. James Macdonald, Religion and Myth, pp. 191 sq., from information furnished by the Rev. A. Mackay. In North Uist there is a sept known as “the MacCodrums of the seals.” and a precisely similar legend is told to explain their descent from seals. See J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), p. 284.

377

Jeremiah Curtin, Myths and Folk-tales of Ireland (London, n. d.), pp. 71 sqq.

378

P. Sébillot, Contes populaires de la Haute-Bretagne (Paris, 1885), pp. 63 sqq.

379

F. M. Luzel, Contes populaires de Basse-Bretagne (Paris, 1887), i. 435-449. Compare id., Veillées Bretonnes (Morlaix, 1879), pp. 133 sq. For two other French stories of the same type, taken down in Lorraine, see E. Cosquin, Contes populaires de Lorraine (Paris, n. d.), Nos. 15 and 50 (vol. i. pp. 166 sqq., vol. ii. pp. 128 sqq.). In both of them there figures a miraculous beast which can only be slain by breaking a certain egg against its head; but we are not told that the life of the beast was in the egg. In both of them also the hero receives from three animals, whose dispute about the carcase of a dead beast he has settled, the power of changing himself into animals of the same sort. See the remarks and comparisons of the learned editor, Monsieur E. Cosquin, op. cit. i. 170 sqq.

380

F. M. Luzel, Veillées Bretonnes pp. 127 sqq.

381

(Sir) Gaston Maspero, Contes populaires de l'Égypte ancienne

(Paris, n. d.), pp. 1 sqq.; W. M. Flinders Petrie, Egyptian Tales, Second Series (London, 1895), pp. 36 sqq.; Alfred Wiedemann, Altägyptische Sagen und Märchen (Leipsic, 1906), pp. 58-77. Compare W. Mannhardt, “Das älteste Märchen,” Zeitschrift für deutsche Mythologie und Sittenkunde, iv. (1859) pp. 232-259. The manuscript of the story, which is now in the British Museum, belonged to an Egyptian prince, who was afterwards King Seti II. and reigned about the year 1300 b. c. It is beautifully written and in almost perfect condition.

382

The Thousand and One Nights, commonly called, in England, The Arabian Nights' Entertainments, translated by E. W. Lane (London, 1839-1841), iii. 339-345.

383

G. Spitta-Bey, Contes arabes modernes (Leyden and Paris, 1883), No. 2, pp. 12 sqq. The story in its main outlines is identical with the Cashmeer story of “The Ogress Queen” (J. H. Knowles, Folk-tales of Kashmir, pp. 42 sqq.) and the Bengalee story of “The Boy whom Seven Mothers Suckled” (Lal Behari Day, Folk-tales of Bengal, pp. 117 sqq.; Indian Antiquary, i. 170 sqq.). In another Arabian story the life of a witch is bound up with a phial; when it is broken, she dies (W. A. Clouston, A Group of Eastern Romances and Stories, Privately printed, 1889, p. 30). A similar incident occurs in a Cashmeer story (J. H. Knowles, op. cit. p. 73). In the Arabian story mentioned in the text, the hero, by a genuine touch of local colour, is made to drink the milk of an ogress's breasts and hence is regarded by her as her son. The same incident occurs in Kabyle and Berber tales. See J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 239; R. Basset, Nouveaux Contes Berbères (Paris, 1897), p. 128, with the editor's note, pp. 339 sqq. In a Mongolian story a king refuses to kill a lad because he has unwittingly partaken of a cake kneaded with the milk of the lad's mother (B. Jülg, Mongolische Märchen-Sammlung, die neun Märchen des Siddhi-Kür, Innsbruck, 1868, p. 183). Compare W. Robertson Smith, Kinship and Marriage in Early Arabia, New Edition (London, 1903), p. 176; and for the same mode of creating kinship among other races, see A. d'Abbadie, Douze ans dans la Haute Ethiopie (Paris, 1868), pp. 272 sq.; Tausch, “Notices of the Circassians,” Journal of the Royal Asiatic Society, i. (1834) p. 104; J. Biddulph, Tribes of the Hindoo Koosh (London, 1880), pp. 77, 83 (compare G. W. Leitner, Languages and Races of Dardistan, Lahore, 1878, p. 34); Denzil C. J. Ibbetson, Settlement Report of the Panipat, Tahsil, and Karnal Parganah of the Karnal District (Allahabad, 1883), p. 101; J. Moura, Le Royaume du Cambodge (Paris, 1883), i. 427; F. S. Krauss, Sitte und Brauch der Südslaven (Vienna, 1885), p. 14; J. H. Weeks, Among Congo Cannibals (London, 1913), p. 132. When the Masai of East Africa make peace with an enemy, each tribe brings a cow with a calf and a woman with a baby. The two cows are exchanged, and the enemy's child is suckled at the breast of the Masai woman, and the Masai baby is suckled at the breast of the woman belonging to the enemy. See A. C. Hollis, The Masai (Oxford, 1905), pp. 321 sq.

384

W. Webster, Basque Legends (London, 1877), pp. 80 sqq.; J. Vinson, Le folk-lore du pays Basque (Paris, 1883), pp. 84 sqq. As so often in tales of this type, the hero is said to have received his wonderful powers of metamorphosis from animals whom he found quarrelling about their shares in a dead beast.

385

J. Rivière, Contes populaires de la Kabylie du Djurdjura (Paris, 1882), p. 191.

386

W. H. Jones and L. L. Kropf, The Folk-tales of the Magyar (London, 1889), pp. 205 sq.

387

R. H. Busk, The Folk-lore of Rome (London, 1874), p. 168.

388

F. Liebrecht, “Lappländische Märchen,” Germania, N.R., iii. (1870) pp. 174 sq.; F. C. Poestion, Lappländische Märchen (Vienna, 1886), No. 20, pp. 81 sqq.

389

A. Castren, Ethnologische Vorlesungen über die altaischen Völker (St. Petersburg, 1857), pp. 173 sqq.

390

B. Jülg, Kalmückische Märchen (Leipsic, 1866), No. 12, pp. 58 sqq.

391

Anton Schiefner, Heldensagen der Minussinschen Tataren (St. Petersburg, 1859), pp. 172-176.

392

A. Schiefner, op. cit. pp. 108-112.

393

A. Schiefner, op. cit. pp. 360-364; A. Castren, Vorlesungen über die finnische Mythologie (St. Petersburg, 1857), pp. 186 sq.

394

A. Schiefner, op. cit. pp. 189-193. In another Tartar poem (Schiefner, op. cit. pp. 390 sq.) a boy's soul is shut up by his enemies in a box. While the soul is in the box, the boy is dead; when it is taken out, he is restored to life. In the same poem (p. 384) the soul of a horse is kept shut up in a box, because it is feared the owner of the horse will become the greatest hero on earth. But these cases are, to some extent, the converse of those in the text.

395

Schott, “Ueber die Sage von Geser-Chan,” Abhandlungen der königlichen Akademie der Wissenschaften zu Berlin, 1851, p. 269.

396

W. Radloff, Proben der Volkslitteratur der türkischen Stämme Süd-Sibiriens, ii. (St. Petersburg, 1868), pp. 237 sq.

397

W. Radloff, op. cit. ii. 531 sqq.

398

W. Radloff, op. cit. iv. (St. Petersburg, 1872) pp. 88 sq.