[50] Apa çvânaṁ çnathishṭana sakhâyo dîrghaǵihvyam—Apa çvânam arâdhasam hatâ makhaṁ na bhṛigavaḥ; Ṛigv. ix. 101, 1, 13.
[51] Avartyâ çuna ântrâṇi peće na deveshu vivide marḍitâram apaçyaṁ ǵâyâm amaḥîyamânâm adhâ me çyeno madhv â ǵabhâra; Ṛigv. iv. 18, 13. The bird who brings honey has evidently here a phallical meaning, as also the intestine, the part that is inside of now the dog, now the fish, and now the ass (all of which are phallical symbols), desired as a delicacy by the women of fairy tales, must be equivalent to the madhu brought by the bird.
[52] In the fifth story of the fourth book of the Pentamerone, the bird does the same that a dog does in the third story of the third book; the bird brings a knife, the dog brings a bone, and the imprisoned princess, by means of this knife and bone, is enabled to make a hole in the prison, and to free herself.
[53] In the Pentamerone, i. 7, the enchanted bitch brings to the princess news of the young hero.
[54] In the seventh Esthonian story, the man with the black horse binds three dogs tightly; if they get loose, no one will be able to keep them back.—In the Edda, Thrymer, the prince of the giants, keeps the grey dogs bound with golden chains.
[55] Einen gelblichen Hund mit vier Augen oder einen weissen mit gelben Ohren; Vendidad, viii. 41, et seq., Spiegel's version. And Anquetil, describing the Baraschnon no schabé, represents the purifying dog as follows:—"Le Mobed prend le bâton à neuf nœuds, entre dans les Keischs et attache la cuillère de fer au neuvième nœud. L'impur entre aussi dans les Keischs. On y amène un chien; et si c'est une femme que l'on purifie, comme elle doit être nue, c'est aussi une femme qui tient le chien. L'impur ayant la main droite sur sa tête et la gauche sur le chien, passe successivement sur les six premières pierres et s'y lave avec l'urine que lui donne le Mobed."—In the Kâtyây. Sû. the question is seriously discussed whether a dog, who was seen to fast on the fourteenth day of the month, did so on account of religious penitence.—Cfr. Muir's Sanskṛit Texts, i. 365.
[56] Dog and horse, with bites and kicks, kill the monster doe and free the two brother-heroes in the Pentamerone, i. 9.
[57] Cfr. also the sixth of the third book.—In the second story of the third book of the Pentamerone, the sister herself cuts off her own hands, of which her brother, who wishes to marry her, is enamoured.—Cfr. the Mediæval Legends of Santa Uliva, annotated by Professor Alessandro d'Ancona, Pisa, Nistri, 1863; and the Figlia del Re di Dacia, illustrated by Professor Alessandro Wesselofski, Pisa, Nistri, 1866, besides the thirty-first of the stories of the Brothers Grimm.
[58] The thirty-third of the collection of Karadzik, quoted by Professor Wesselofsky in his introduction to the story of the Figlia del Re di Dacia.
[59] Cfr. my little essay on the Albero di Natale.