[129] Wenzig’s “Westslawischer Märchenschatz,” No. 37, p. 190.
[130] Campbell’s “Tales of the West Highlands,” i. No. 4, p. 81.
[131] Hahn, No. 26, i. 187.
[132] Ibid., vol. ii. pp. 215, 294-5.
[133] Vuk Karajich, No. 8. The monster is called in the Servian text an Ajdaya, a word meaning a dragon or snake. It is rendered by Drache in the German translation of his collection of tales made by his daughter, but the word is evidently akin to the Sanskrit ahi, the Greek ἐχιρ ἐχιδνα, the Latin anguis, the Russian ujak, the Luthanian angis, etc. The Servian word snaga answers to the Russian sila, strength.
[134] Miss Frere’s “Old Deccan Days,” pp. 13-16.
[135] Castren’s “Ethnologische Vorlesungen über die Altaischen Völker,” p. 174.
[136] The story has been translated by M. de Rougé in the “Revue Archéologique,” 1852-3, p. 391 (referred to by Professor Benfey, “Panchatantra,” i. 426) and summarized by Mr. Goodwin in the “Cambridge Essays” for 1858, pp. 232-7, and by Dr. Mannhardt in the “Zeitschrift für deutsche Mythologie,” &c., vol. iv. pp. 232-59. For other versions of the story of the Giant’s heart, or Koshchei’s death, see Professor R. Köhler’s remarks on the subject in “Orient und Occident,” ii. pp. 99-103. A singular parallel to part of the Egyptian myth is offered by the Hottentot story in which the heart of a girl whom a lion has killed and eaten, is extracted from the lion, and placed in a calabash filled with milk. “The calabash increased in size, and in proportion to this, the girl grew again inside it.” Bleek’s “Reynard the Fox in South Africa,” p. 55. Cf. Radloff, i. 75; ii. 237-8, 532-3.
[137] Khudyakof, No. 109.
[138] Khudyakof, No. 110.