Cf. Grimm, vol. i. "The Gold Children," and note; vol. ii. "The Two Brothers," p. 244, and notes, p. 418; in "Ivan Kupiskas SØn." Friis, p. 170, a bear, a wolf, and a dog help the hero.

See also Dasent, "The Blue Belt"; and Denton, Serbian Folk-Lore, "The Three Brothers."

Page 111. In explanation of the fact that the wolf, lion, and bear are sometimes called "dogs," and other times "servants," we may mention that is quite common in Hungary to address a dog as "my servant;" and the three brutes in the story are supposed to follow their masters like dogs. For animals and birds that help, cf. Ralston, "The Water King," p. 120. Old Deccan Days, "Punchkin," p. 14. Vernaleken, "The Three White Doves," p. 269, and "The Enchanted Sleep," p. 312. Sagas from the Far East, p. 137. Friis, "Jaetten Os Veslegutten." Uncle Remus, No. xxii. and notes to Prince Csihan. The sticking of knives into a tree to tell of the fortune or misfortune of the owner occurs also in "Knight Rose," see notes there, and p. 257.

A town draped in black cloth appears in Grimm, vol. i. note, p. 421. Dasent, "Shortshanks," p. 160. Vernaleken, "The Cobblers Two Sons," p. 197.

The dragon that devours a virgin every week reminds us of St. George, see Baring Gould, Curious Myths, "St. George," and The Seven Champions of Christendom. Cf. Grimm. Stories from the Land of Hofer, "The Three Black Dogs," p. 214. Friis, BondesØnnen and Dasent, p. 158.

Page 112. "The healing weed;" see note to "Knight Rose," p. 342.

The dragon in No. 7, Pentamerone, when one of its heads is cut off, rubs itself against a certain leaf and the head is at once fastened on again.

The treachery of the Red Knight which appears in this story has already been noticed in the notes to "The Hunting Princes." Cf. Dasent, "Big Bird Dan."

Page 113. Animals restore their master to life in Grimm, vol. i. p. 253. Friis, "Ivan," p. 170. Ralston, p. 231. S. ja T. i. "HÄr'Än korwista syntyneet Koirat siw" (The Dogs who grew from the Ears of a Bull), p. 138; in another Finnish story, "The Golden Bird," the hero is restored to life by a wolf, after being slain by his treacherous brothers. In the Kalevala it is a bee that brings the honey which restores LemminkÄinen; Rune 15, 530.

The prince thinks he has been asleep, just as LemminkÄinen does in Kalevala, Song 15, 559. Cf. "Golden Hair," NaakÉ, p. 108; "Marya-Morevna," Ralston, p. 91.

Page 114. "Henczida to Bonczida," names of villages, the former in the county of Bihar, the latter in Kolozs.

Page 115. The witch throwing down a rod or hair; see also "Knight Rose," cf. Portuguese Folk-Tales, Folk-Lore Society, 1882, "The Tower of Ill-Luck," p. 49. Basile, Pentamerone, No. 7, where a fairy binds Cienzo by her hair. Denton, Serbian Folk-Lore, "The Three Brothers," p. 275. It is curious the part hair plays in popular lore.[52] According to the old idea that any part of a person, such as his hair, nail clippings, &c. was to all intents and purposes himself (see notes to "The Lazy Spinning Girl"[53]); so it appears here the witch's power would be conveyed by one of her hairs, just as the witch in the "World's Beautiful Woman" spits on the child's face with the hope of conveying her enchantment, p. 166. See Henderson, sub voce, "Hair." Black, Folk Medicine in WÄs.

Page 116. The unsheathed sword in bed occurs in the story of Siegfried and Brunhild. Cf. also Dasent, "The Big Bird Dan," p. 450; Payne's Arabian Nights, "The Story of Prince Seif el Mulouk," vol. vii. p. 94; Pentamerone, i. 9; and Gubernatis, vol. i. 330.