To the English tale correspond a number of Gaelic märchen: in particular, a well-known tale of the Highlands of Scotland agrees very closely with the Scotch dialectic form of the English tale, even in respect to the introduction, the most divergent part of the narrative.[1] The only manner in which I can explain this resemblance is by the hypothesis of recent transmission; I
clumsy peasant women are made to furnish the mirth of the reader. But other versions give quite a different character to the occurrence; thus, in an Italian tale, while the heroine, in the tree, awaits the return of her lover, a servant who comes to draw water notices the reflection in the well; becoming envious, the servant climbs the tree, and fixes in the head of the beauty a pin, which transforms the latter into a dove. At the wedding, the bird flies to the palace, and by her song attracts the attention of the prince, who, while stroking the bird, draws out the pin, and a retransformation takes place. (G. Pitré, Fiabe, novelle e racconti pop. Sicil., Palermo, 1875, No. 13, i, 118, "La Bella Rosa".)
Basile, Pentamerone (1574), gives versions answering to the incident as narrated in "Lady Featherflight". One trait of the latter is exceedingly interesting. The hero goes to seek a priest to perform the marriage; and this priest christens the lovers. Variants—e. g., a Basque version—explains this procedure: the heroine (as a fairy) could not enter a Christian land until baptised (W. Webster, Basque Legends, London, 1879, p. 120). The presence of this trait is thus the best possible proof of the independence and antiquity of the version found in America. As a second reason is given the intention to provide a suitable equipment, as mentioned in Basile. Thus this form of the märchen, even in details, is older than the sixteenth century.
Mr. Lang observes, as a curious fact, that the fountain incident occurs in the Malagasy tale mentioned below; but this is an error; the whole section of the forgotten bride appears in European versions only. Yet compare the ending of Samoan and Eskimo tales, hereafter noted.
- ↑ J. F. Campbell, Pop. Tales of the West Highlands, No. 2, I. Introduction.—A raven, helped by a prince against a snake, carries the latter in the air, and sends him to the raven's sister; so on the second day; on the third day he meets the prince in human form, gives him a bundle, and sends him back on the same journey. The bundle contains a castle; this the prince opens in the wrong place; a giant, on promise of first son, helps him to repack the bundle. Finally, he opens the bundle, and in the castle finds a wife. After seven years, the giant comes to get the promised son; unsuccessful attempt to substitute cook's son, etc. The giant carries off the king's son, and takes him into service. II. Bride-winning.—During the absence of the giant, the hero meets the maiden, who tells him that on the morrow he must choose her from among her sisters. Then follow tasks (cleansing stable, thatching byre, stealing egg). Flight (apple cut in order to speak for the fugitives; throwing of twig, stone, and water), III. Bride-forgetting.—A greyhound kisses the hero, who is cast into sleep. Incident of the fountain. Shoemaker goes to well, finds the girl, and carries her home. Gentlemen who wish to marry the heroine, pay money for that purpose, and are enchanted. A
