[162.1] Denton, 256.
[162.2] In some cases they bestow the power of transformation, instead of accompanying the hero. In other cases they only come at call. I have treated these as equivalent; and I have included two cases of dogs and horses given by fish. Some of those taken from the castles of conquered giants ought perhaps to be added.
[164.1] A similar incident is found elsewhere in Norway in quite a different connection. Dasent, Fjeld, 222, from Asbjörnsen. Æschylus, in a tragedy now lost, seems to have referred to the Graiai as the warders of the Gorgons. Hyginus, quoting this, goes on to say that Perseus, having possessed himself of their one eye, threw it into the Tritonian marsh, and the warders being thus deprived of sight, he easily slew Medusa while stupefied with sleep. Poet. Astron. ii. 12 (Mythog. Lat. 445). Æschylus also, in the Prometheus, represents the Graiai as in the form of swans, dwelling in perpetual darkness on the Gorgonian plains. These are versions, so far as I remember, not found in any modern märchen.
[165.1] Suprà, vol. i. p. 44.
[169.1] Leclère, 112 (Story No. 4).
[170.1] The heroes’ names, for example, are Chan-Prea-Khat, and Son-Prea-Khat. Here Chan, the name of the elder, is that of the moon; Son, that of the sun. Khat is the Sanskrit Kshatriya, derived through the Pali Khattam. The names appear to mean Holy Warrior Moon and Holy Warrior Sun. The word yak appears also to come from the Sanskrit; and there are other indications. They may, however, be all no more than signs of general Indian influence on the civilisation of Cambodia, without involving any evidence of the provenience of the tale.
[170.2] Campbell, Santal F. T., 111.
[173.1] Maury, Croy. et Lég. 196, citing the scholiast.
[173.2] Hyginus, Fab. lxiv., in Mythog. Lat. 131. Euripides appears to have represented both Cepheus and Cassiopeia, his wife, as endeavouring to dissuade Andromeda from wedding Perseus. But this may be merely a poet’s licence. Hyginus, Poet. Astron. ii. 11 (Mythog. Lat. 444).
[174.1] In fact, the cutting out of the tongues as proof of victory extends far beyond stories containing the Rescue incident. (See, among others, Denton, 150; i. Rev. Celt., 260; i. Rivista, 531.) Mr. Frazer, ii. Golden Bough, 129, note, has some observations upon it and the custom which it records, and which is found in both hemispheres. I gather, however, that he feels a little uncertain as to the true interpretation. It demands further inquiry, for which I have no room here. I only want to point out that the fact of the widespread custom makes decidedly against the theory of contamination by a merely local legend.