XIV. JACK AND HIS COMRADES.
Source.—Kennedy's Legendary Fictions of the Irish Celts.
Parallels.—This is the fullest and most dramatic version I know of the Grimms' "Town Musicians of Bremen" (No. 27). I have given an English (American) version in my English Fairy Tales, No. 5, in the notes to which would be found references to other versions known in the British Isles (e. g., Campbell, No. 11) and abroad. Cf. remarks on No. vi.
XV. SHEE AN GANNON AND GRUAGACH GAIRE.
Source.—Curtin, Myths and Folk-Lore of Ireland, p. 114 seq. I have shortened the earlier part of the tale, and introduced into the latter a few touches from Campbell's story of "Fionn's Enchantment," in Revue Celtique, t. i., 193 seq.
Parallels.—The early part is similar to the beginning of "The Sea-Maiden" (No. xvii., which see). The latter part is practically the same as the story of "Fionn's Enchantment," just referred to. It also occurs in MacInnes's Tales, No. iii., "The King of Albainn" (see Mr. Nutt's notes, 454). The head-crowned spikes are Celtic, cf. Mr. Nutt's notes (MacInnes's Tales, 453).
Remarks.—Here again we meet the question whether the folk-tale precedes the hero-tale about Finn or was derived from it, and again the probability seems that our story has the priority as a folk-tale, and was afterwards applied to the national hero, Finn. This is confirmed by the fact that a thirteenth century French romance, Conte du Graal, has much the same incidents, and was probably derived from a similar folk-tale of the Celts. Indeed, Mr. Nutt is inclined to think that the original form of our story (which contains a mysterious healing vessel) is the germ out of which the legend of the Holy Grail was evolved (see his Studies in the Holy Grail, p. 202 seq.).
XVI. THE STORY-TELLER AT FAULT.
Source.—Griffin's Tales from a Jury-Room, combined with Campbell, No. xvii. c, "The Slim Swarthy Champion."
Parallels.—Campbell gives another variant, l. c. i., 318. Dr. Hyde has an Irish version of Campbell's tale written down in 1762, from which he gives the incident of the air-ladder (which I have had to euphemise in my version) in his Beside the Fireside, p. 191, and other passages in his Preface. The most remarkable parallel to this incident, however, is afforded by the feats of Indian jugglers reported briefly by Marco Polo, and illustrated with his usual wealth of learning by the late Sir Henry Yule, in his edition, vol. i., p. 308 seq. The accompanying illustration (reduced from Yule) will tell its own tale: it is taken from the Dutch account of the travels of an English sailor, E. Melton. Zeldzaame Reizen, 1702, p. 468. It tells the tale in five acts, all included in one sketch. Another instance quoted by Yule is still more parallel, so to speak. The twenty-third trick performed by some conjurors before the Emperor Jahangueir (Memoirs, p. 102) is thus described: "They produced a chain of 50 cubits in length, and in my presence threw one end of it toward the sky, where it remained as if fastened to something in the air. A dog was then brought forward, and being placed at the lower end of the chain, immediately ran up, and, reaching the other end, immediately disappeared in the air. In the same manner a hog, a panther, a lion, and a tiger were successively sent up the chain." It has been suggested that the conjurors hypnotise the spectators, and make them believe they see these things. This is practically the suggestion of a wise Mohammedan, who is quoted by Yule as saying, "Wallah! 'tis my opinion there has been neither going up nor coming down; 'tis all hocus-pocus," hocus-pocus being presumably the Mohammedan term for hypnotism.