Page:Crane Italian Popular Tales.djvu/362

324 2. The lamp lighted at night to enable the wife to see her husband is found in Pitrè, No. 82, and in a Calabrian story in De Gub., ''Zoöl. Myth.'' II. 286–287, where the drop of wax falls on the mirror of the sleeping youth. The same incident occurs in the curious story of "The Enchanted Palace," in Comp., No. 27, which is simply a reversal of the Cupid and Psyche myth, and in which the husband is the curious one, and the drop of wax falls on the sleeping wife, and awakens her.

The "iron shoes" are found in Comp., No. 51; Pitrè, No. 56; Pent. V. 4; De Gub., ''Sto. Stefano, No. 14; Gradi, Vigilia'', p. 26; and Ortoli, p. 8. See also Hahn, Nos. 73, 102, and Basque Legends, p. 39.

3. See Köhler to Gonz., No. 16; Dunlop-Liebrecht, p. 406 (Anmerkung. 475, and Nachtrag, p. 544); Graesse, Sagen-Kreise, p. 380; Benfey, I. 254; and Simrock, D. M. pp. 332, 391, 427.

4. Other Italian versions of this story are: Nerucci, Nos. 33, 59; Comparetti, No. 27 (Monferrato), mentioned already in Note 2; and Schneller, No. 13. Pitrè, No. 27, has some points of contact also with our story.

5. Nerucci, No. 1, and Nov. fior. p. 319. For the story of "Beauty and the Beast" in general, see Ralston's article with this title in the Nineteenth Century, No. 22, December, 1878; and notes to Schiefner's Tibetan Tales, London, 1882, p. xxxvii.

6. The following versions all contain the episodes of the father asking his daughters what gifts he shall bring them, and daughter's tardy return to the monster: Busk, p. 115; Gradi, Saggio, p. 189; Comparetti, No. 64 (Montale); and ''Zoöl. Myth.'' II. p. 382 (Leghorn), with which compare Indian Fairy Tales, p. 292. In Fiabe Mant. No. 24, we have father's gifts and sympathetic ring; but the danger to monster does not depend on the tardiness of his bride. In ''Zoöl. Myth.'' II. p. 381 (Piedmont), we have father's gift; but danger to monster results from wife's revealing his name to her sisters. Schneller, No. 25, contains the usual introduction (father's gifts), but the monster, a snake, accompanies his bride on her visit home, and while they are dancing together she steps on his tail and crushes it, whereupon the snake becomes a handsome young man. A Sicilian story, "Zafarana" (Gonz., No. 9), contains both episodes above mentioned, but otherwise differs from the class of stories we are now examining.

Closely allied with the formula of "Beauty and the Beast" is that of "Animal Children." In the latter class the introduction (father's gift) is wanting, and also the episode of visit of wife and tardy return. The "animal child" is usually born in accordance with a rash wish of childless mother that she might have a son, even if he were like one of the animals which she happens to see (Hahn, Formula No. 7). When the "animal child" is grown up his parents attempt to obtain a wife for him; two of three sisters show their disgust and are killed; the third is more prudent, and ultimately disenchants her husband,