[93.2] Von Wlislocki, Volksgl. Zig., 36; Volksdicht., 245. Cf. Ibid., 194, where milk is to be poured into the gourd.
[94.1] Dragomanov, in xii. Archivio, 275, quoting Valjavec.
[94.2] Capt. R. C. Temple, in iv. F.L. Journ., 304.
[94.3] Von Wlislocki, Volksdicht., 213, 336.
[95.1] De Charencey, Le Fils de la Vierge, 26, 27.
[95.2] Mango, 101.
[96.1] Compte Rendu du Congrès, 47. The personification of holy days is not uncommon in folktales, especially in the east of Europe.
[97.1] Rink, 437.
[97.2] Von Wlislocki, Bukowinaer, 72. As to the power of saliva on a bird’s tongue, see ibid., Volksdicht., 384.
[98.1] Callaway, Tales, 66, 72. In another variant the blood is drawn from the woman’s knees, placed in two jars, and becomes a boy and a girl. Theal, 139. A Blackfoot story ascribes the origin of Kutoyis, or Clot of Blood, a hero of great prowess, to a clot of buffalo-blood brought home by a hunter and put in the kettle on the fire. Grinnell, Blackfoot L.T., 30; Maclean, in vi. Journ. Am. F.L., 167. The Rabbit in Siouan mythology makes the Young Rabbit from a clot of buffalo’s blood. J. Owen Dorsey, in v. Journ. Am. F.L., 295. In an Esthonian märchen a childless queen receives from an old woman an egg to be brooded in her bosom for three months. At the end of that time a living female embryo is hatched, which grows to the size of an unborn child. When that size is reached the queen also gives birth to a son; and the two are treated as twin brother and sister. Kreutzwald, 341. Stories of children hatched from eggs are by no means infrequent: Hodgetts, 194; Day, 93; i. Folklore, 49 (already cited), for example. They are perhaps more usual in sacred sagas: see a Fijian saga, i. Mem. Anthr. Soc., 203; and the classical and other legends mentioned by Liebrecht in a note to Gerv. Tilb., 73.