Page:Transactions of the Second International Folk-Congress.djvu/92

 56 A propos of this Samoan story, it may be remarked that, when the same folk-tale is found to exist among civilised and uncivilised races, the derivation must in most cases be presumed to be from the former to the latter. Why this should be the case is obvious: in a form of a legend current in a primitive tribe there is always something barbarous, which repels educated taste, and makes borrowing difficult; while, on the contrary, it is easy for the ruder people to adapt the clearer and simpler narrative of their intellectual superiors. Add to this, that the cultivated people are at the centre of communication, while the barbarous races are at the extremities of the spokes; it would obviously be difficult for trait.] She directs him to her father's house, with certain warnings, III, Siati goes to the dwelling of the god, observing the instructions given him. A task is imposed on him, to build a house in one day. This is done by the arts of the girl. Second task, to fight with a dog; third, to seek a ring, which is fished out of the sea by the maiden, after she has been cut to pieces. Then follow the flight, as usual (throwing out of comb, earth,v water). IV. Puapae gives Siati leave to visit his family and friends; he does so, and forgets his wife. When he is to marry again she comes and stands on the other side j and when the chief asks the youth which is his bride, and he indicates the other, she cries that he has forgotten all she had done for him, and departs. Siati recollects, darts after her, and expires.

The incident of the ring is exactly paralleled in many European tales of the cycle. (See Cosquin's notes.) Thus, in the Basque variant before cited, the hero is required to recover a ring from the river; the heroine causes him to cut her in pieces, and throw these into the water; her little finger is lost in the process, on which she recommends flight. Originally, it seems to have been by the loss of this finger that the hero is enabled to recognise his disguised love, such recognition being the final task imposed. The other form of the task is that in which the youth is required to procure an egg from a nest in a high tree, and is allowed to use the fingers of his love as steps, losing one in the same way. It does not appear which is the oldest form of the task; but the Samoan form seems obviously abridged and confused.

When the girl warns her lover to eat nothing which her father offers him, and not to sit on a high seat, the reason is the humility proper to mortals dealing with a god. In the French tale (E. Cosquin), the hero is to refuse the dish ofTered, and select a different chair from that proposed. The original idea is probably that indicated in Apuleius, where Psyche is cautioned, while in the presence of Proserpina, not to choose a soft seat, but to sit on the ground, and to eat only a piece of common bread; the motive appearing to be, to avoid identifying himself with the retinue of the mistress of Hades. In the Malagasy tale, mentioned below, Ibonía is warned not to advance as required by his father-in-law, and not to eat from the plate of the latter. The reason appears to be the inability of mortals to endure the brightness of a god, and share the food of the latter.