Q
‘The Cruel Mother,’ Shropshire Folk-Lore, edited by Charlotte Sophia Burne, 1883–86, p. 540; “sung by Eliza Wharton and brothers, children of gipsies, habitually travelling in North Shropshire and Staffordshire, 13th July, 1885.”
1
There was a lady, a lady of York,
Ri fol i diddle i gee wo
She fell a-courting in her own father’s park.
Down by the greenwood side, O
2
She leaned her back against the stile,
There she had two pretty babes born.
3
And she had nothing to lap ’em in,
But she had a penknife sharp and keen.
4
. . . . . . . .
There she stabbed them right through the heart.
5
She wiped the penknife in the sludge;
The more she wiped it, the more the blood showed.
6
As she was walking in her own father’s park,
She saw two pretty babes playing with a ball.
7
‘Pretty babes, pretty babes, if you were mine,
I’d dress you up in silks so fine.’
8
‘Dear mother, dear mother, [when we were thine,]
You dressed us not in silks so fine.
9
‘Here we go to the heavens so high,
You’ll go to bad when you do die.’
219 b, 504 a, II, 500 a. (M at this last place should be O.) Add: P, ‘Die Schäferstochter,’ as sung in the neighborhood of Köslin, Ulrich Jahn, Volkssagen aus Pommern u. Rügen, No 393, p. 310 f. (G. L. K.)
A Magyar-Croat ballad of the same tenor as the German, Kurelac, p. 150, No 451. (W. W.)
21. The Maid and the Palmer.
P. 228 a. Danish. Another copy of ‘Synderinden ’ in Kristensen’s Skattegraveren, VII, 81, No 505.
230 b. Slavic. Sušil, No 3, p. 2, closely resembles Moravian A; the woman is turned to stone. In a variant, p. 3, she has had fifty paramours, and again in a Little-Russian ballad, Golovatsky, I, 235, No 68, seventy. In this last, after shrift, the sinner is dissipated in dust. (W. W.)
231. French. Add: Victor Smith, Chants du Velay et du Forez, Romania IV, 439 (the conversion, p. 438); Chabaneau, Revue des Langues Romanes, XXIX, 265, 267, 268.
Catalan. ‘Santa Magdalena,’ conversion and penance, Miscelánea Folk-Lórica, 1887, p. 119, No 8. The Samaritan Woman, simply, p. 118, No 7.
22. St Stephen and Herod.
P. 234 a. ‘Rudisar vísa’ is now No 11 of Hammershaimb’s Færøsk Anthologi, p. 39. There are two other copies.
237. ‘Skuin over de groenelands heide,’ Dykstra en van der Meulen, p. 121, resembles the Breton stories, but lacks the miracle of the capon.
239. Miracle of the roasted cock. Jesus visits a Jew on Easter Sunday and reproaches him with not believing in the resurrection. The Jew replies that Jesus having been put to death it was as impossible for him to come to life again as it would be for a roast chicken which lies before them. Faith can do anything, says Jesus. The fowl comes to life and lays eggs; the Jew has himself baptized. Kostomarof, Monuments of the older Russian Literature, I, 217. In a note, a Red-Russian ballad is mentioned which seems to be identical with Golovatsky, II, 6, No 8. A young Jewess, who was carrying water, was the first to see Jesus after his resurrection. She tells her father, as he sits at meat, that the God of the Russians is risen from the dead. “If you were not my daughter, I would have you drowned,” says the father. “The God of the Russians will not rise again till that capon flies up and crows.” The capon does both; the Jew is turned to stone. (W. W.)
25. Willie’s Lyke-Wake.
Pp. 247–49 a. Danish. Add: ‘Vågestuen,’ in Kristensen’s Skattegraveren, II, 17, No 17; IV, 17, 115, Nos 26, 285.
249 b and 506 a. Swedish. Bröms Gyllenmärs’ visbok has been printed in Nyare Bidrag, o. s. v., 1887, and the ballad of Herr Carl is No 77, p. 252. There is an imperfect copy in Bergström ock Nordlander, Nyare Bidrag, p. 102, No 9.
250. ‘Il Genovese’ is given in eight versions, one a fragment, by Nigra, No 41, p. 257.
250, 506 a, II, 502 a. Bulgarian. Stojan, who wants to carry off Bojana, does, at his mother’s advice, everything to bring her within his reach. He builds a church, digs a well, plants a garden. All the maids come but her. He then feigns death; she comes with flowers and mourns over him; he seizes her; the priest blesses their union. Miladinof, p. 294, No 185. An old woman, in a like case, advises a young man to feign death, and brings Bojana to see the body. “Why,” asks Bojana, “do his eyes look as if they had sight, his arms as if they would lay hold of me, his feet as if ready to jump up?” “That is because he died so suddenly,” says the beldam. The youth springs up and embraces Bojana. Verković, p. 334, No 304. A Magyar-Croat version begins like this last, but has suffered corruption: Kurelac, p. 148, No. 447. (W. W.)
28. Burd Ellen and Young Tamlane.
P. 256. The first paragraph was occasioned by a misprint in Motherwell (corrected at p. cv of his Introduction), and may be dropped. In Pitcairn’s MS. it is noted that this fragment was obtained from Mrs Gammell.
29. The Boy and the Mantle.
Pp. 268 ff., 507, II, 502.
On going to war a king gives each of his two daughters a rose. “Si vous tombez en faute, quoi que ce soit,” says he, “vos roses flétriront.” Both princesses yield to the solicitations of their lovers, so that the king, on returning, finds both roses withered, and is grieved thereat. Vinson, Folk-Lore du Pays Basque, p. 102.
Wer ein ausgelöschtes Licht wieder anblasen kann ist noch Jungfrau oder Junggeselle. Wer ein ganz volles Glas zum Munde führen kann, ohne einen Tropfen su verschütten, ist Junggeselle. Zingerle, Sitten der Tiroler, p. 35.
There is a shield in Perceval le Gallois which no knight can wear with safety in a tournament if he is not all that a knight should be, and if he has not, also, “bele amie qui soit loiaus sans trecerie.” Several of Arthur’s knights try the shield with disastrous results; Perceval is more fortunate. (See 31805–31, 31865, 32023–48, 32410 ff., Potvin, IV, 45 ff..)
“Vpon the various earth’s embrodered gowne
There is a weed vpon whose head growes downe;
Sow-thistle ’tis ycleepd; whose downy wreath
If any one can blow off at a breath,
We deeme her for a maid.”
(William Browne, Britannia’s Pastorals, Book I, Song 4, Works, ed. Hazlitt, p. 103.)
Eodem auxilii genere, Tucciae virginis Vestalis, incesti criminis reae, castitas infamiae nube obscurata emersit. Quae conscientia certae sinceritatis suae spem salutis ancipiti argumento ausa petere est. Arrepto enim cribro, ‘Vesta,’ inquit, ‘si sacris tuis castas semper admovi manus, effice ut hoc hauriam e Tiberi aquam et in aedem tuam perferam.’ Audaciter et temere iactis votis sacerdotis rerum ipsa natura cessit. Valerius Maximus, viii, 1, 5. Cf. also Pliny, Hist. Nat., xxviii, 2 (3), and the commentators.
There was a (qualified) test of priestesses of Ge at Æegæ by drinking bull’s blood, according to Pausanias, VIII, xxv, 8; cited by H. C. Lea, Superstition and Force, 3d ed., 1878, p. 236 f. (All the above by G. L. K.)
A spring in Apollonius Heinrichs von Neustadt blackens the hand of the more serious offender, but in a milder case only the ring-finger, “der die geringste Befleckung nicht erträgt.” W. Grimm’s Kleinere Schriften, III, 446. (C. R. Lanman.)
30. King Arthur and King Cornwall.
P. 274. That this ballad is a traditional variation of Charlemagne’s Journey to Jerusalem and Constantinople, was, I am convinced, too hastily said. See M. Gaston Paris’s remarks at p. 110 f. of his paper, Les romans en vers du cycle de la Table Ronde (Extrait du tome xxx de l’Histoire Littéraire de la France). The king who thinks himself the best king in the world, etc., occurs (it is Arthur) also in the romance of Rigomer: the same, p. 92.
34. Kemp Owyne.
P. 307 b. Add ‘Linden,’ Kristensen’s Skattegraveren, V, 50, No 455.
A princess in the form of a toad is kissed three times and so disenchanted: Revue des Traditions populaires, III, 475–6. A princess in the form of a black wolf must be kissed thrice to be disenchanted: Vernaleken, Alpensagen, p. 123. A princess persuades a man to attempt her release from enchantment. Three successive kisses are necessary. On the first occasion she appears as a serpent; he can kiss her but once. The second attempt is also unsuccessful; she appears as a salamander and is kissed twice. The third time she takes the form of a toad, and the three kisses are happily given. Luzel, in the Annuaire de la Soc. des Traditions populaires, II, 53. (G. L. K.)
35. Allison Gross.
P. 314 a. Hill-maid’s promises. Add: ‘Bjærgjomfruens frieri,’ Kristensen’s Skattegraveren, II, 100, No 460.
37. Thomas Rymer.
P. 319 b, last paragraph. In a Breton story, ‘La Fleur du Rocher,’ Sébillot, Contes pop. de la Haute-Bretagne, II, 31, Jean Cate addresses the fairy, when he first sees her, as the Virgin Mary. (G. L. K.)
39. Tam Lin.
P. 335. Mr Macmath has found an earlier transcript of B in Glenriddel’s MSS, VIII, 106, 1789. The variations (except those of spelling, which are numerous) are as follows:
12. that wears.
13. go.
33. has snoded.
35. is gaen.
51. had not.
63. comes.
72. give.
82,4, 162,4, 352,4. above.
111. Out then: gray-head.
113. And ever alas, fair Janet, he says.
133. fair Janet.
134. thow gaes.
141. If I.
143. Ther’e not.
144, 344. bairns.
154. ye nae, wrongly.
165. she is on.
192. groves green.
201. Thomas.
202. for his.
203. Whether ever.
223. from the.
224. Then from.
233. The Queen o Fairies has.
234. do dwell.
236. Fiend, wrongly.
241. is a Hallow-een.
243. And them.
253. Amongst.
271. ride on.
276. gave.
304. wardly.
313. Hald me.
342. then in.
374. And there.
383. Them that hes.
384. Has.
403,4. eyes.
411. I kend.
413. I’d.
J.
‘The Queen of the Fairies,’ Macmath MS., p. 57. “Taken down by me 14th October, 1886, from the recitation of Mr Alexander Kirk, Inspector of Poor, Dalry, in the Stewartry of Kirkcudbright, who learned it about fifty years ago from the singing of David Ray, Barlay, Balmaclellan.”
This copy has been considerably made over, and was very likely learned from print. The cane in the maid’s hand, already sufficiently occupied, either with the Bible or with holy water, is an imbecility such as only the “makers” of latter days are capable of. (There is a cane in another ballad which I cannot at this moment recall.)
1
The maid that sits in Katherine’s Hall,
Clad in her robes so black,
She has to yon garden gone,
For flowers to flower her hat.
2
She had not pulled the red, red rose,
A double rose but three,
When up there starts a gentleman,
Just at this lady’s knee.
3
Says, Who’s this pulls the red, red rose?
Breaks branches off the tree?
Or who’s this treads my garden-grass,
Without the leave of me?
4
‘Yes, I will pull the red, red rose,
Break branches off the tree,
This garden in Moorcartney wood,
Without the leave o thee.’
5
He took her by the milk-white hand
And gently laid her down,
Just in below some shady trees
Where the green leaves hung down.
6
‘Come tell to me, kind sir,’ she said,
‘What before you never told;
Are you an earthly man?’ said she,
‘A knight or a baron bold?’
7
‘I’ll tell to you, fair lady,’ he said,
‘What before I neer did tell;
I’m Earl Douglas’s second son,
With the queen of the fairies I dwell.
8
‘When riding through yon forest-wood,
And by yon grass-green well,
A sudden sleep me overtook,
And off my steed I fell.
9
‘The queen of the fairies, being there,
Made me with her to dwell,
And still once in the seven years
We pay a teind to hell.
10
‘And because I am an earthly man,
Myself doth greatly fear,
For the cleverest man in all our train
To Pluto must go this year.
11
‘This night is Halloween, lady,
And the fairies they will ride;
The maid that will her true-love win
At Miles Cross she may bide.’
12
‘But how shall I thee ken, though, sir?
Or how shall I thee know,
Amang a pack o hellish wraiths,
Before I never saw?’
13
‘Some rides upon a black horse, lady,
And some upon a brown,
But I myself on a milk-white steed,
And I aye nearest the toun.
14
‘My right hand shall be covered, lady,
My left hand shall be bare,
And that’s a token good enough
That you will find me there.
15
‘Take the Bible in your right hand,
With God for to be your guide,
Take holy water in thy left hand,
And throw it on every side.’
16
She’s taen her mantle her about,
A cane into her hand,
And she has unto Miles Cross gone,
As hard as she can gang.
17
First she has letten the black pass by,
And then she has letten the brown,
But she’s taen a fast hold o the milk-white steed,
And she’s pulled Earl Thomas doun.
18
The queen of the fairies being there,
Sae loud she’s letten a cry,
‘The maid that sits in Katherine’s Hall
This night has gotten her prey.
19
‘But hadst thou waited, fair lady,
Till about this time the morn,
He would hae been as far from thee or me
As the wind that blew when he was born.’
20
They turned him in this lady’s arms
Like the adder and the snake;
She held him fast; why should she not?
Though her poor heart was like to break.
21
They turned him in this lady’s arms
Like two red gads of airn;
She held him fast; why should she not?
She knew they could do her no harm.
22
They turned him in this lady’s arms
Like to all things that was vile;
She held him fast; why should she not?
The father of her child.
23
They turned him in this lady’s arms
Like to a naked knight;
She’s taen him hame to her ain bower,
And clothed him in armour bright.
338 a, 507, II, 505 b.
A king transformed into a nightingale being plunged three times into water resumes his shape: Vernaleken, K.-u. H. Märchen, No 15, p. 79. In Guillaume de Palerne, ed. Michelant, v. 7770 ff., pp. 225, 226, the queen who changes the werewolf back into a man takes care that he shall have a warm bath as soon as the transformation is over; but this may be merely the bath preliminary to his being dubbed knight (as in Li Chevaliers as Deus Espees, ed. Förster, vv. 1547–49, p. 50, and L’Ordene de Chevalerie, vv. 111–124, Barbazan-Méon, I, 63, 64). A fairy maiden is turned into a wooden statue. This is burned and the ashes thrown into a pond, whence she immediately emerges in her proper shape. She is next doomed to take the form of a snake. Her lover, acting under advice, cuts up a good part of the snake into little bits, and throws these into a pond. She emerges again. J. H. Knowles, Folk-Tales of Kashmir, p. 468 ff.. (G. L. K.)
339 b, II, 505 b.
Fairy salve and indiscreet users of it. See also Sébillot, Contes pop. de la Haute-Bretagne, II, 41, 42, cf. I, 122–3; the same, Traditions et Superstitions de la Haute-Bretagne, I, 89, 109; the same, Litt. orale de la Haute-B., pp. 19–23, 24–27, and note; Mrs Bray, Traditions of Devonshire, 1838, I, 184–188, I, 175 ff. of the new ed. called The Borders of the Tamar and the Tavy; “Lageniensis” [J. O’Hanlon], Irish Folk-Lore, Glasgow, n. d., pp. 48–49. In a Breton story a fairy gives a one-eyed woman an eye of crystal, warning her not to speak of what she may see with it. Disregarding this injunction, the woman is deprived of the gift. Sébillot, Contes pop. de la Haute-Bretagne, II, 24–25. (G. L. K.)
340. The danger of lying under trees at noon. “Is not this connected with the belief in a δαιμονιόν μεσημβρινόν (LXX, Psalm xci, 6)? as to which see Rochholz, Deutscher Unsterblichkeitsglaube, pp. 62 ff., 67 ff., and cf. Lobeck, Aglaophamus, pp. 1092–3.” Kittredge, Sir Orfeo, in the American Journal of Philology, VII, 190, where also there is something about the dangerous character of orchards. Of processions of fairy knights, see p. 189 of the same.
Tam o Lin. Add: Tom a Lin, Robert Mylne’s MS. Collection of Scots Poems, Part I, 8, 1707. (W. Macmath.)
40. The Queen of Elfan’s Nourice.
P. 358 f., II, 505 b.
Mortal women as midwives to fairies, elves, water-sprites, etc. Further examples are: Sébillot, Littérature orale de la Haute-Bretagne, pp. 19–23; the same, Traditions et Superstitions de la Haute-Bretagne, I, 89, 109; Vinson, Folk-Lore du Pays Basque, pp. 40, 41; Meier, Deutsche Sagen, u. s. w., aus Schwaben, pp. 16–18, 59, 62; Mrs Bray, Traditions of Devonshire, 1838, I, 184–188 (in the new ed., which is called The Borders of the Tamar and the Tavy, I, 174 ff.); “Lageniensis” [J. O’Hanlon], Irish Folk Lore, Glasgow, n. d., pp. 48, 49; U. Jahn, Volkssagen aus Pommern und Rügen, pp. 50, 72; Vonbun, Die Sagen Vorarlbergs, p. 16, cf. p. 6; Vernaleken, Alpensagen, p. 183.—Mortal woman as nurse for fairy child. Sébillot, Contes populaires de la Haute-Bretagne, I, 121. (G. L. K.)
41. Hind Etin.
P. 361 f. Danish. Add: ‘Jomfruen og dværgen,’ Kristensen, Skattegraveren, III, 98, No 393. A fragment of four stanzas, IV, 193, No 570.
364. Danish. Add: ‘Angenede og havmanden,’ Kristensen, Skattegraveren, III, 17, No 34.
42. Clerk Colvill.
P. 379 a, II, 506. Breton F is now printed entire (twenty-one stanzas instead of eleven) by Gaidoz, in Mélusine, IV, 301 ff. (The language appears to be Cornish.)
380, II, 506. A is printed by Rolland, III, 39; P, Q, ib., p. 41, p. 37; T, ib., p. 32, and in Revue des Traditions pop., I, 33; X, by Rolland, III, 45; GG, in Revue des T. p., III, 195. The five stanzas in Poés. pop. de la F., MS., VI, 491 (MM), by Rolland, III, 36.
Add: NN, 38 verses, without indication of place, by C. de Sivry in Rev. des T. p., II, 24; OO, ‘Le roi Léouis,’ Haute-Bretagne, 60 verses, P. Sébillot, in the same, III, 196.
A Basque version, with a translation, in Rev. des Trad. pop., III, 198.
382 a. Italian. C-F, H-K now in Nigra’s collection, ‘Morte Occulta,’ A-G, No 21, p. 142, in a different order. C, D, E, F, H, I, K are in Nigra now A, C, D, E, G, F, B. The fragment spoken of p. 383 b is now Nigra’s No 22, p. 149, ‘Mal ferito.’ The tale which follows this is given p. 148 f.
384 a. There are two good Asturian versions in Pidal, ‘Doña Alda,’ Nos 46, 47, pp. 181, 183. The editor mentions a copy in the second number of Folk-Lore Betico-Extremeño, much injured by tradition, which is more like the Catalan than the Asturian versions.
43. The Broomfield Hill.
P. 392 b. Sleep-thorns.
Sleep-thorns, or something similar, occur in the West Highland tales. In a story partly reported by Campbell, I, xci, “the sister put gath nimh, a poisonous sting or thorn, into the bed, and the prince was as though he were dead for three days, and he was buried. But Knowledge told the other two dogs what to do, and they scraped up the prince and took out the thorn, and he came alive again and went home.” So in “The Widow’s Son,” Campbell, II, 296: “On the morrow he went, but the carlin stuck a bior nimh, spike of hurt, in the outside of the door post, and when he came to the church he fell asleep.” In another version of The Widow’s Son, II, 297, a “big pin” serves as the “spike of hurt.” Cf. the needle in Haltrich, Deutsche Volksmärchen aus dem Sachsenlande in Siebenbürgen, 3d ed., p. 141, No 32. (G. L. K.)
393. Italian ballad. Add: Righi, p. 33, No 96; Nigra, No 77, p. 393, ‘La Bevanda sonnifera,’ A-H; Giannini, ‘Il Cavaliere ingannato,’ p. 157; Ferrari, Biblioteca di Lett. pop. italiana, I, 218, ‘La bella Brunetta;’ Finamore, in Archivio, I, 89, La Fandell’ e lu Cavaljiere (mixed); Nerucci, in Archivio, II, 524, ‘La Ragazza Fantina;’ Julia, in Archivio, VI, 244, ‘La ‘nfantina e lu Cavalieri;’ Rondini, in Archivio, VII, 189.
Ricordi, Canti p. Lombardi, No 9, ‘La Moraschina,’ gives the first half of the story, with a slight alteration for propriety’s sake.
44. The Twa Magicians.
P. 400 a, II, 506 b. E, F, partly, in Revue des Traditions populaires, I, 104 f. (Q was previously cited as J.) Q. ‘Les Transformations,’ Avenay, Marne, Gaston Paris, in Rev. des Trad. pop., I, 98; R, Haute-Bretagne, Sébillot, the same, p. 100; S, Le Morvan, Tiersot, p. 102; T, Tarn-et-Garonne, the same, II, 208. U. ‘Les Métamorphoses,’ Finistère, Rolland, IV, 32, c; V, environs de Brest, the same, p. 33, d. E is printed by Rolland, IV, 30, b.
Italian. A ballad in Nigra, No 59, p. 329, ‘Amore inevitabile.’
401 a. Vuk, I, No 602, is translated in Bowring’s Servian Popular Poetry, p. 195.
In a Magyar-Croat ballad the lover advises the maid, who has been chidden by her mother on his account, if her mother repeats the scolding, to turn herself into a fish, then he will be a fisherman, etc. Kurelac, p. 309, XV, 2. (W. W.)
401 b, last two paragraphs.
Other specimens of the first kind (not in Köhler’s note to Gonzenbach, II, 214) are:
Luzel, Annuaire de la Société des Traditions populaires, II, 56; Baissac, Folk-Lore de l’Île Maurice, p. 88 ff.; Wigström, Sagor ock Äfventyr uppt. i Skåne, p. 37; Luzel, Revue des Traditions populaires, I, 287, 288; Luzel, Contes pop. de Basse-Bretagne, II, 13, 41 ff., cf. 64–66; Vernaleken, Kinder- u. Hausmärchen, No 49, p. 277; Bladé, Contes pop. de la Gascogne, II, 26–36; Carnoy, Contes populaires picards, Romania, VIII, 227. Cf. also Ortoli, Contes pop. de l’Île de Corse, pp. 27–29, and Cosquin’s notes (which do not cite any of the above-mentioned places), Contes pop. de Lorraine, I, 105 ff.
Other specimens of the second kind:
Luzel, Contes pop. de Basse-Bretagne, II, 92–95, and note; Haltrich, Deutsche Volksmärchen aus dem Sachsenlande, u. s. w., 3d ed., 1882, No 14, p. 52 f.. (G. L. K.)
402 a, last paragraph. “The pursuit in various forms by the witch lady has an exact counterpart in a story of which I have many versions and which I had intended to give if I had room. It is called ‘The Fuller’s Son,’ ‘The Cotter’s Son,’ and other names, and it bears a strong resemblance to the end of the Norse tale of ‘Farmer Weathersky.’” Campbell, Pop. Tales of the West Highlands, IV, 297. (G. L. K.)
46. Captain Wedderburn’s Courtship.
P. 415, note [391]. A version from Scotland has been printed in the Folk-Lore Journal, III, 272, ‘I had six lovers over the sea.’ (G. L. K.)
417, note [396], II, 507 b.
The one stake with no head on it occurs also in Wolfdietrich B. The heathen, whom Wolfdietrich afterwards overcomes at knife-throwing, threatens him thus:
“Sihstu dort an den zinnen fünf hundert houbet stân,
Diu ich mit mînen henden alle verderbet hân?
Noch stât ein zinne lære an mînem türnlîn:
Dâ muoz dîn werdez houbet ze einem phande sîn.”
(St. 595, Jänicke, Deutsches Heldenbuch, III, 256.)
Two cases in Campbell’s Pop. T. of the West Highlands. “Many a leech has come, said the porter. There is not a spike on the town without a leech’s head but one, and may be it is for thy head that one is.” (The Ceabharnach, I, 312.) Conall “saw the very finest castle that ever was seen from the beginning of the universe till the end of eternity, and a great wall at the back of the fortress, and iron spikes within a foot of each other, about and around it; and a man’s head upon every spike but the one spike. Fear struck him and he fell a-shaking. He thought that it was his own head that would go on the headless spike.” (The Story of Conall Gulban, III, 202.) In Crestien’s Erec et Enide, Erec overcomes a knight in an orchard. There are many stakes crowned with heads, but one stake is empty. Erec is informed that this is for his head, and that it is customary thus to keep a stake waiting for a new-comer, a fresh one being set up as often as a head is taken. Ed. by Bekker in Haupt’s Ztschr., X, 520, 521, vv. 5732–66. (G. L. K.)
49. The Twa Brothers.
P. 435. There is a copy in Nimmo, Songs and Ballads of Clydesdale, p. 131, made from D, E, with half a dozen lines for connection.
437 b. It is E (not A) that is translated by Grundtvig; and D by Afzelius, Grimm, Talvj, Rosa Warrens.
436 f. In one of the older Croat ballads Marko Kraljević and his brother Andrija, who have made booty of three horses, quarrel about the third when they come to dividing, and Marko fells Andrija with a stab. Andrija charges Marko not to tell their mother what took place, but to say that he is not coming home, because he has become enamored of a girl in a foreign country. Bogišić p. 18, No 6. There is a Magyar-Croat variant of this, in which two brothers returning from war fall out about a girl, and the older (who, by the way, is a married man) stabs the younger. The dying brother wishes the mother to be told that he has staid behind to buy presents for her and his sisters. The mother asks when her son will come home. The elder brother answers, When a crow turns white and a withered maple greens. The (simple) mother gets a crow and bathes it daily in milk, and irrigates the tree with wine; but in vain. Other Slavic examples of these hopeless eventualities: Little-Russian, Golovatsky, I, 74, No 30, 97, No 7, 164, No 12, 173, No 23, 229, No 59; II, 41, No 61, 585, No 18, 592, No 27; III, 12, No 9, 136, No 256, 212, No 78; Bohemian, Erben, p. 182, No 340; Polish, Roger, p. 3, No 2; Servian, Vuk, I, No 364, Herzegovine, p. 209, No 176, p. 322, No 332; Bulgarian, Verković, No 226; Dozon, p. 95; Magyar-Croat, Kurelac, p. 11, No 61, p. 130, No 430, p. 156, No 457 (and note), p. 157, No 459, p. 244, No 557. (W. W.)
53. Young Beichan.
P. 454. The modern street or broadside ballad L (see II, 508) is given from singing by Miss Burne, Shropshire Folk-Lore, p. 547.
459 b. The Färöe ballad (of which there are four copies) is printed in Hammershaimb’s Færøsk Anthologi, p. 260, No 33, ‘Harra Pætur og Elinborg.’
462 a. ‘Gerineldo,’ also in Pidal, Asturian Romances, p. 90 f.
462 a, b. ‘Moran d’ Inghilterra,’ with a second version, in Nigra, No 42, p. 263.