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F. Transformation by witch. One of the boys is killed by a witch's "medicine" while he is asleep.

H. Disenchantment. The other brother sets out in search for him. When he meets the witch, he pretends to sleep, but seizes her when she attempts to poison him. He kills her and resuscitates his brother.

17

Assiniboine: Lowie, ibid., Misc. Tales, No. 49.

A3. Magic animal not accounted for. A young man goes on a journey, taking with him his gun and "iron dog." Soon he marries a young woman.

F. Transformation by witch. One day while he is out hunting, he falls asleep, and a witch transforms him and his gun into a tree.

G. The chaste brother. The man's comrade seeks for him, and is mistaken for the hero by the latter's wife. He eats with her and then departs with his "iron dog" in search of the hero and his dog.

H. Disenchantment. The witch tries to enchant him also, but he has only feigned sleep, and he enchants her with her own charms. He disenchants his friend and other victims. When he tells his comrade of the adventure with the wife, the disenchanted youth becomes jealous and kills him. On hearing from his wife that his friend was not at fault, be restores him to life. The comrade, however, if offended at his friend's lack of confidence, and departs. [The incident of the jealous brother appears in many tales of this cycle. Cf. No. 7 above, and see Bolte und Polívka, i, 534.]

MIXED TYPES.

18. Osage: Dorsey, RBAE, vi, No. 29.

Release of imprisoned monster by boy. People have been taken from the camp by a beast called "Big Nest," who lives near a creek. The beast is caught and put into a little house. Some boys are playing shinny near by, and one rolls his ball into the house. The boy stays near and cries. Finally the monster persuades him to open the door. Big Nest escapes and goes back to the creek. When the boy confesses his deed to his father, he is turned away from home. Big Nest gives the boy magic balls that will aid him in catching game. [For this incident see Grimm, No. 136, and Cox, Cinderella, p. 519. Cf. also Ojibwa: Radin, GSCan, ii, No. 18.]

A3. Hero's magic dog not accounted for. The boy soon meets a man with two dogs. This man informs him that the slayer of the monster is to receive the chief's daughter in marriage.

C. Dragon rescue. The man goes to the creek, and when Big Nest comes out, the dogs kill him. The boy watches the fight and departs. Someone finally comes for the boy to prove that the man with the dogs was the actual slayer of the man-eater.

D. Impostor. When he reaches camp, he finds that people are washing a black man in hot water in order to make him white. He has claimed the credit for the deed. When the boy proves that he is an impostor, the people cut off the negro's ears and throw him into the creek. There is a happy wedding of the chief's daughter and the man with the dogs. The boy, however, stays away from the feast because he is jealous of the bridegroom.

[This story exhibits strange confusion in the incident of the rescue from the monster. A change of heroes occurs in the middle of the tale; the dragon-tongue proof has been omitted; the motivation of the impostor incident has been lost; and the princess does not appear to have been offered as a sacrifice to the beast. But there can be no doubt that we have here the European tale. The real hero of the latter part of the story kills the monster with the help of his dogs. The impostor is a black man, as he usually is in European versions. We have the all-devouring monster, the killing of the monster, the claims of the reward by an impostor, the giving of the princess as a reward, the detection and punishment of the impostor, and the happy marriage. The tale has become mixed with much purely Indian matter: part of the boy's adventures are entirely separated from the European incident. More nearly than in any of the versions thus far considered, there has been amalgamation of the native and borrowed tales.]

19. Shuswap: Teit, JE, ii (7), No. 63.

Numskull. Snanez, the hero, after playing the numskull and later acquiring worldly wisdom, goes out to seek his fortune. [For these "numskull" incidents, see p. 416, below.]

C. Dragon rescue. He meets a sorrowful girl, who is on her way to be devoured by a seven-headed cannibal. She is the last of a large family of brothers and sisters to meet her rescuer her father has offered her in marriage. panies the girl. After a hard fight he succeeds in

this fate. To Snanez accomcutting off one

of the cannibal's heads. The cannibal cries "Enough," and the hero leaves him till the next day. On six successive days he returns, and cuts off a head each day.

D. Impostor. The chief wonders why the cannibal has not eaten his daughter, and sends a slave to investigate. The slave finds the seven heads, takes them to the chief, and claims credit for the rescue. The chief sees that the tongues are missing and refuses to believe him. The daughter then tells the true story of the rescue. All the young men are ordered to pass before her, but she refuses them all.

E. Tongues used as proof. A poor beggar, who is sitting in the kitchen, is finally brought in and recognized as the hero. He exhibits the tongues, marries the chief's daughter, and lives happily ever after.

20. Kutenai:

Curtis, North American Indian, vii, 149. Male Cinderella. Sleeps-long a lazy boy, pastures horses. [For the lazy and unpromising hero in European folk-lore, see Panzer, Beowulf, passim]. His master tells him to leave one horse behind the first day. He disobeys. The same thing occurs the second day when he is told to leave two horses behind. C. Dragon fight. On the third day a seven-headed monster demands three horses. The boy refuses, as he does on the fourth day, when four are demanded. The monster says that the pasture belongs to him. The boy comes the next day with his club and cuts off four of the heads. The monster asks a truce until the next day. On his return, the boy finds all the heads grown back.

(A1). Helpful animals. An eagle and a rabbit give the boy the power of self-transformation.

Transformation combat. The boy succeeds finally in cutting off all the heads. From the body goes the life as a bird. The boy turns to an eagle and chases it. Then the monster turns to a fox and the boy to a jack rabbit. The boy kills the fox. [For this in- ' cident see p. below.]

External soul. The boy carries the beating heart of the fox to an old woman who boils it till it breaks. [For this incident see p. 409, below.]

In one form or another, this story of the sevenheaded dragon is thus seen to exist among a number of

widely scattered tribes. Doubtless it is found in others, but has not been reported in published collections of tales. Dr. Truman Michelson of the Bureau of Ethnology reports this story among the Peoria (JAFL, xxix, 409). We can see in all the tribes who have variants of this tale the great probability that it has been borrowed from the French. The Mississippi Biloxi are near to the Louisiana French, and all the other tribes have been at one time or another, in close contact with the French Canadians.

II. JOHN THE BEAR.

The story of John, the son of the bear, and his extra›rdinary companions occurs in Europe with very few variations from the typical form. Among the Indians also the stories remain remarkably true to the type. For a discussion of the tale see Panzer, Beowulf, passim, and Bolte und Polívka, ii, 297. The European forms may best be considered together.

EUROPEAN VERSIONS.

1. French: Cosquin, No. 1.

2. French: Cosquin, No. 52.

3.

French Canadian: Barbeau, JAFL, xxix, 84.

4. French: Revue des traditions populaires, xv, 423 (No. 3). Cf. also New Mexican Spanish: Espinosa, JAFL, xxiv, 403, 437. [The numbers in parentheses after the incidents indicate that the incident occurs in the version referred to.]

A1. Bear's son. The hero has been reared in the den of a bear who stole his mother shortly before his birth (1).-A2. Strong hero. Hero is a supernaturally strong man (2).

B1. Unruly bear's son. The hero is unruly at school and kills several of his schoolmates. He is finally sent away (1).-B2. Giant cane. The strong hero has a giant cane weighing five hundred pounds made for him (2).

C. Extraordinary companions. He meets two (2) or three (1) extraordinary men. One can hold up a mountain (1), one can twist off oak trees (1, 2), one can play quoits with a mill-wheel (1, 2). Their names are "Breaking-trees" and "Breaking-mountain" (3). They join the hero.

D1. Turns at homekeeping in little. house. They come to a little house, where they take turns at preparing the meals while the others are away. A little man comes and steals the meal each day. When it is the hero's turn, he defeats the little man, who runs away leaving a trail. The companions follow the trail and find an opening into the lower world (1, 3).-D2. Watch for devastating monster. The youngest son of the king succeeds in wounding a monster who has been destroying the fields at night. His elder brothers have been unable to do so. He follows the monster until he finds where it has descended into the lower world. (4). [See Bolte und Polívka, i, 503ff.]

E. Rope descent into the lower world. The companions, one after the other, let themselves be lowered on a rope, but after they have gone a little way become frightened and are pulled up again (1, 3). The hero is let down into the lower world on a rope by his companions (1, 2, 3) or brothers (4).

F. Rescue of princesses. In the subterranean world the hero rescues princesses from ogres or monsters (1, 2, 3, 4).

G. Tokens. He receives tokens from the rescued princesses (1, 2, 3, 4,).

H. Treacherous companions. The hero returns to where his companions are waiting with the rope. They pull up the princesses and appropriate them. They let the basket fall when they next pull it up, letting the hero drop or else a rock which he has placed into the basket to test it. (1, 2, 3, 4).

11. Magic help to upper world. Abandoned in the lower world, the hero obtains the help of a fée who gives him magicpower to ascend to the upper world (1).-12. Trip to upper world on eagle's back. Hero is carried to the upper world on the back of an eagle who demands flesh to eat. Finally the hero is forced to cut some of his own flesh to feed the eagle (2, 3, 4).

J. Tokens presented. The hero finds his way to the court of the king and takes service near by. At the date set for the wedding he succeeds in presenting the tokens and being given choice of the princesses. (1, 2, 3, 4.)

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