Page:Grimm's Household Tales, vol.1.djvu/432

 350 child for the sake of his friend. So the child is christened, and then its head is cut off. Joseph is smeared with the blood of the child, the stone disappears forthwith, and he stands up and says, "Alas, dear brother, why hast thou awakened me? I have slept so sweetly." They tell him all that has passed, and then Joseph says, "Now I must help thee once more," and ties up the dead child in a linen cloth, and goes away with him. When he has already wandered about for three-quarters of a year, and troubled at heart that he can find no help, seats himself beneath a tree, an aged man comes and gives him two small bottles wherein are the water of life, and the water of beauty. Joseph now carries the child home, but is forced to beg, as he has nothing left. After a quarter of a year, he reaches his father's castle, and then he sits down on the bridge and rubs the child first with the water of life, which restores it to life, and then with the water of beauty, which makes it more fresh and beautiful than all others. Thereupon he takes it to its parents, who rejoice over it with all their hearts. There is a third variant in Wolf's Hausmärchen, p. 383.

It is evidently the saga of the faithful friends, Amicus and Amelius. The one while appearing to wrong the other, in reality gives his life for him; on the other hand, the latter sacrifices his own children in order to bring his friend back to existence, though, by a miracle, these are preserved. The counterpart of the voluntary sacrifice of a pure virgin's life (in Der arme Heinrich) is to be found in the story of Hildebrand, the faithful master of Dieterich; and the story of the Child Oney may be said to form a connecting link between them. Compare The Two Brothers (No. 60), Der arme Heinrich, p. 187, and following, and further indications in Athis, p. 46. The fate which in Hartmann's poem is announced by the physician, is here declared by the ravens—birds of destiny. The bridal-shirt (a woven one, as it is called, in the language of the people, in contradistinction to one which is cut out) which consumes with fire whosoever puts it on, resembles the garment which Dejanira sends to Hercules, and Medea to Glauce. In our story it has apparently so happened that a witch for some reason or other desires to destroy the young King. In the corresponding, but still very individual Italian story (Pentam. iv. 9), it is probably the father of the stolen bride who sends misfortune after them by his