Chapter VI · The Grateful Dead and The Water of Life or Kindred Themes.

Owing to the complex variations which the tale presents in its various combinations with really foreign themes, there is great difficulty in getting at the outline of the original story or even the characteristics common to all the known variants. To do this satisfactorily would require a searching and detailed study, which it is impossible to undertake here,—an examination with The Water of Life as the point of attack. It is possible, however, to arrive at a rough sketch of the theme.

From this discussion we emerge with an outline of The Water of Life in something like the following form: A sick king has three sons, who go out to seek some magical water (or bird, or fruit) for his healing. The two older sons fall by the way into some misfortune due to their own fault; but the youngest, not without aid of one sort or another from beings with supernatural powers, succeeds in the quest and at the same time wins a princess as wife. While returning, he rescues his brothers, and is exposed by their envy and ingratitude to the loss of all he has gained (sometimes even of his life). In the end, however, he comes to his own either because the cure cannot be completed without him or because his wife brings the older princes to book.

Let us first consider the tales into which The Poison Maiden and The Ransomed Woman do not enter, which have only The Grateful Dead + The Water of Life or some kindred theme. These include Maltese, Polish, Hungarian I., Rumanian II., Straparola II., Venetian, Sicilian, Treu Heinrich, and Harz II. They are as widely different in their characteristics as in their sources.

Maltese has the following form: The three sons of a king successively go out in search of a bird, the song of which will make their father young. The elder two lose their all by gambling with a maiden in a palace by the way. The youngest brother pays four thousand pounds sterling to bury properly a man who has been dead eight months. He is warned against the maiden by a ghost, and so wins all from her (by using his own cards), thus rescuing his brothers. When he comes to the castle, the ghost again appears, and tells him to take the bird that he finds in a dirty cage. On the way back he is thrown overboard from the steamboat by his brothers, but is saved by the ghost, who appears in the form of a rock with a tree on it. He is rescued by another steamer, and comes home in rags, where he is recognized by the bird, which has hitherto refused to sing. The brothers are banished.

According to the Polish story, a poor scholar pays his all for the burial of a corpse lying maltreated by the way. Later he goes to sleep under an oak, and on awaking finds his purse full of gold. He is robbed of this while crossing a stream, by some scoundrels who cast him into the water; but he is rescued by the ghost of the dead man, who appears in the form of a plank and gives him the power of turning himself into a crow, a hare, or a deer. He becomes a huntsman to a king, whose daughter lives on an inaccessible island. In her castle is a sword with which a man could overcome the greatest army. When war threatens, the king offers the princess to any man who can obtain the sword. By means of his power of metamorphosis the hero carries her a letter and wins her love. When he exhibits his magical powers, she cuts off a bit of the fur, or a feather, from each creature into which he turns. With the sword he then starts back to court, but on the way he is shot by a rival and robbed of the sword and a letter from the princess. He lies in the way in the form of a dead hare till the war is ended and the rival is about to marry the princess, when he is revived and warned by the ghost. At court he is recognized by the princess, who proves his tale by having him turn into various shapes and fitting the samples which she has taken.

In Hungarian I. a soldier gave all he had to an old beggar, who in turn gave him the power to change at will into a dove, a fish, or a hare. He took service with a king, and one day was sent back to the castle for a magic ring. There he met the princess, and exhibited to her his powers of metamorphosis, permitting her to pull two feathers, take eight scales, and cut off his tail. While running back to the king in the form of a hare, he was shot by an envious comrade, who took the ring and was rewarded. The hero was restored to life by the old beggar, and returned to the castle, where he was brought to the princess. She succeeded in proving the truth of his story by means of the feathers, the scales, and the tail, which she had so fortunately preserved.

Rumanian II., though changed into legendary form, does not differ greatly from the two variants just cited. A shepherd boy gave his one sheep to Christ, when He asked for food. In return, he received a knife with three blades. Later he took service with a man, with whom he entered the army of the emperor. One day the monarch found that he had forgotten his ring, and promised half his kingdom to anybody who could bring it to him from the palace within twenty-four hours. By means of his magical knife the hero changed into a hare, obtained the emperor’s ring as well as one from the princess’s own hand, and returned to the army. There he was met by his master, who plundered him, threw him into a spring, and went to the emperor for reward. When the battle was over and all had returned to the capital, the princess said that the man who was presented as her bridegroom was not he to whom she gave the ring. Meanwhile, Christ had rescued the hero from the spring and sent him to the palace in the form of a fox with his ring in a basket. The princess recognized from the token that he was her true bridegroom, and brought him to the emperor.

Straparola II. introduces certain new elements to our notice. A king’s son releases a wild man, whom his father has incarcerated, in order to get back an arrow that the man has taken from him. The man is really a disappointed lover, who had given himself up to a savage life. The boy’s mother, in fear of the king, sends him away in the care of two faithful servants, with whom he lives in obscurity till he is sixteen years old. Covetous of his wealth, they are about to kill him, when the wild man, transformed into a splendid knight by a grateful fairy, joins them. They go to a beautiful city called Ireland, which is devastated by a ferocious horse and an equally savage mare. The traitorous servants plot to destroy the prince by giving out, first, that he has boasted that he can overcome the horse, and, second, the mare. By the advice of his unknown friend and the help of the latter’s fairy horse, he accomplishes these labours. He is told by the king that he may have one of his daughters in marriage, if he can tell which has hair of gold. He is told by his companion that a hornet, which he has released, will appear at the test and fly three times around the head of the princess whom he is to choose. The man explains at the same time the cause of his benevolence,—gratitude because by him he has been delivered from death. The prince is thus enabled to pick out the princess with golden hair, and is married to her, while his companion receives the sister.

In the Venetian tale, again a peculiar variant, twelve brothers seek twelve sisters as wives. Eleven of them go out at first, and are turned to stone. The youngest brother sets out after a year, and on the way has a poor dead man buried. Later, when he has saved his eleven brothers, they become envious, and throw him into a well. The thankful dead man then comes, draws him out with a cord, and explains who he is. The hero proceeds to his home and tells his story.

Sicilian is more extended but less difficult to place. The three orphaned sons of a rich man try to win the daughter of a certain king, who has announced that he will marry the princess to anyone who can make a ship that will travel alike on land and water. The eldest and middle brothers are unsuccessful because they are unkind to the poor who ask for work. The youngest brother gives work to both old and young, and, when an old man (St. Joseph) appears, makes him overseer. After the work is done, he agrees to give half of what he obtains to the old man, and goes with him in the ship to court. On the way he takes in a man who is found putting clouds in a sack, another who is bearing half a forest on his back, another who has drunk half a stream, another who is aiming his bow at a quail in the underworld, and another who stands with one foot at Catania and the other at Messina. At the court the king refuses to give up his daughter till the hero can send a message to the underworld and get an answer in an hour, which he does by means of the long-strider and the shooter; and till he can find a man who will drink half the contents of his cellar in one day, which the drinker easily accomplishes. The king then offers as dowry only what one man can carry away, but he is foiled by the man who bore half the forest on his back, who now takes all the contents of the palace and departs with the hero, the princess, and their companions. The king pursues them, but is befogged by the man with the clouds. When they arrive at home, the saint demands his half, even of the king’s daughter; but when the hero takes his sword to divide her, he cries out that he merely wished to test his faithfulness.

In Treu Heinrich a noble youth lost his property through prodigality in tournaments. Finally he sold his all to enter a tourney for the hand of the daughter of the King of Cyprus, but he gave half to his faithful follower Heinrich. After they set out for Cyprus, they were joined by a knight, who shared the hero’s hospitality for fourteen days, agreeing to do the same in return, but at last riding away. In destitution they arrived at Famagust in Cyprus. While Heinrich was in the city, the hero found a clear stone left by a bird, through which he obtained power to become a bird. He then established himself in the city, met the princess with the result that they fell in love, and flew to her chamber as a bird. He obtained from her not only his desire but an ornament which he gave to the strange knight, who had again joined him. Later he overcame this knight in the tourney, but the latter was mistaken for himself. Again he flew to the princess, who gave him a crown, and again, after giving it to the stranger, he overcame him in a fight. The princess now gave him a helmet, which he kept; and he was proclaimed victor of the jousting. Once more he flew to the princess, and obtained from her an ornament for his helmet, made by herself. Thus he won her as wife.

In Harz II. our primary motive is far less obscure than in the version just summarized. A youth pays his all, thirty-eight dollars, to free a dead man from indebtedness. He goes his way, and meets a young fellow, who accompanies him. They fall in with a man bearing two trees, a man with a hat on one side, a man with a wooden leg, and a man with a blind eye. The six go together to a city, where the princess can be won only by performing feats, with the penalty of death attached to failure. The companions aid the hero by bringing water from a distant spring and by keeping a fiery furnace habitable, so that he wins the princess.

All of these features will appear again when we come to discuss variants which combine the compound types The Grateful Dead + The Poison Maiden or The Ransomed Woman with The Water of Life. They may, therefore, be passed over for the present, together with the question as to whether such a simple combination as The Grateful Dead + The Water of Life may be regarded as being the original from which the more complicated types have sprung. It is sufficient for the moment to recognize the tendency of the simpler variants to fall into groups on the basis of the residuum left by subtracting traits belonging to The Grateful Dead.

Walewein, the variant in question, has the following form: Walewein (or more familiarly Gawain) sets forth from Arthur’s court to secure a magical chessboard. He is promised it by King Wonder if only he will get the sword of rings from King Amoris, who in turn will give that up if Walewein will bring him the princess of the Garden of India. On this quest the hero mortally wounds a certain Red Knight, who prays him for Christian burial and is properly interred. He then proceeds to the castle of King Assentin, whose daughter recognizes in him the ideal knight whom she has seen in a dream. He is led under the dark river which surrounds the castle by the Fox Rogès, and wins the princess. The lovers and the fox (a prince transformed) escape by the help of the Red Knight’s ghost. After many adventures they come together to the court with a chessboard, which is given up by King Wonder in exchange for the sword. Walewein is able to keep the princess for his own because of the death of Amoris.

Lotharingian runs as follows: A king has three sons. He sends them successively to seek the water of life. Two of them refuse to help a shepherd on the way, and rest from their search in Pekin. The third, who is deformed, aids the shepherd, and receives from him some arrows, which will pierce well whatever they strike, and a flageolet, which will make everyone dance within hearing of it. Arrived at Pekin, the humpback pays the debts of a corpse, and has it buried. He goes on till his money is exhausted. When he is about to shoot a fox one day, he is stayed by pity, and is directed by the creature to the castle where the water of life is to be found. There he is detained by an ogre, and wins battles for him by the aid of the magical arrows. There is a princess in the castle, who refuses to marry the ogre. The hero makes her dance, and obtains from the ogre as recompense the promise of whatever he wishes. He asks for the most beautiful thing there and the right to circle the castle three times. So he takes the princess, a phial of the water of life, as well as the uglier of the two mules and of the two green birds, as the fox has told him, and flees away. He meets the fox again, and is warned not to help any one in trouble. Nevertheless, he rescues his two brothers from the scaffold in Pekin, and is cast into a well by them. They go home, but are not able to heal the king. Meanwhile, the prince is saved by the fox, and is made straight of body. He goes home, and at his coming the king becomes young again, while the brothers are burned. So the prince marries the lady.

In Tuscan we learn that the youngest of three princes, while wandering, paid the debts of a man whose corpse was being insulted. When he had buried the man, he found himself without a farthing, and so slept in the forest. In the morning he was greeted by a hare (lieprina) with a basket of food in its mouth. He took this gladly, and reflected that the creature must be the soul of the man whom he had buried. He then came to an inn, and took service with the host, whose beautiful daughter he soon discovered to be a princess, who had been bought while an infant. After winning her love, the hero went on into two kingdoms, where he obtained a magical purse and a wonderful horse from two ugly daughters of innkeepers. With these possessions he returned to the princess, and started with her for his home. On the way he saved from death his two older brothers, who had gone out to seek adventures at the same time as himself. They repaid the kindness by trying to drown him and by carrying the princess off home, where only by feigning illness could she frustrate their plan that she choose one of them as husband. Meanwhile, the hero was rescued from drowning by the hare, and came home. By pretending to be a physician he obtained access to the princess, was recognized, and then revealed himself to his father.

The Brazilian tale is brief but not unusual in type. A prince, while seeking a remedy for his father, passes through a town and sees a corpse, which is held for debt. He pays the creditors, and has the corpse buried. Later he is met by a fox, which helps him obtain not only the remedy for his father but in addition a princess as his wife. On its last appearance the beast declares that it is the soul of the man whom he buried.

Basque I. has the following form: Three sons go out to seek a white blackbird by which their father can be healed. Two of them get into debt to the same three ladies, and, according to the custom of the land, are imprisoned. The third son resists the sirens, ransoms his brothers, and also pays the debts of a dead man, whose corpse is being maltreated. He arrives at the house of the king who has the white blackbird, and is told to get a certain young woman from another king. He goes far on till he comes near the castle, where he meets a fox and is instructed by it to enter a certain room, in which he will find the lady dressed in poor clothing. He must have her put on good clothes, and she will sing. He follows the advice, but is interrupted, while the lady is singing, by the king of the castle, who tells him that he must get a white horse from still another king. He meets the fox again, and is instructed that, when he finds the horse with an old saddle on it, he must put on a good one, so that it will neigh. Again he follows the fox’s advice, and is interrupted by people who rush in when they hear the horse neigh. From them he obtains the steed, and retraces his steps, eloping with the lady at the second king’s castle and at the first king’s carrying off the blackbird. On his arrival at home he is thrown into a cistern by his treacherous brothers, who take his spoil to the king. He is saved by the fox, however, which draws him out with its tail. When he comes into the presence of his father, and not till then, is the healing accomplished.

In Breton IV. we find again three sons of a king, who set forth to get the white blackbird and also the lady with locks of gold. Jeannot, the youngest of them, pays for the interment of a beggar on the way. Later a fox comes to him, saying that it is the soul of the poor man. It helps him procure the youth-giving blackbird and afterward the lady with the marvellous hair. He then meets his brothers, who for envy push him over a precipice, but he is saved and sent homeward by the fox.

Breton V. does not differ materially from the preceding, though it has interesting minor variations. The three sons of a king seek the bird Drédaine in its golden cage in order to cure their father. The two elder brothers go to England, and there meet jolly companions, but find no trace of the bird. The third brother, the ugly one, comes thither, is mocked and robbed by them, but goes his way. One night he lodges in a forest hut, and there finds a man’s body, which the widow cannot bury for lack of money to pay the priest. He is now poor, but pays for the interment of the corpse, and proceeds. He is followed by a white fox, which instructs him how to achieve his quest. He soon reaches the castle, traverses three courts, comes to one chamber where he finds a piece of inexhaustible bread, enters a second where he gets an unfailing pot of wine and makes love to a sleeping princess, and goes on to a third where he finds a magical sword and the bird. He hastens away with his booty, guided for a time by the fox, sells his bread and his wine to innkeepers on condition that they be given up to the princess if ever she comes for them, and arrives at the city where his brothers are now in prison. He ransoms them by helping the king, and pays their debts by selling his sword. On their way home he is thrown into a well by his brothers, who take the bird to their father, but do not succeed in curing him. Meanwhile, the hero is saved by the fox, which now explains that it is the soul of the man whom he has buried, and definitely disappears. He arrives at his home as a beggar, and takes service with his father. Later the princess comes thither with the son that is the fruit of their union, and brings with her the bread, wine, and sword which she has found on the way. The bird sings, the king is healed, and the wicked brothers are executed.

According to Simrock IX., finally, the three sons of a king seek the bird phœnix to cure their blind father. The two elder enter the castle of a beautiful maiden, and are lost; but the youngest resists the temptation, and takes lodging at an inn. There at night he is startled by a ghost, which tells him that it is the spirit of a man whom the host has buried in the cellar for non-payment of a score, and which implores his help. The youth arranges for payment of the debt and for proper burial, then goes his way. In the wood he meets a wolf, which instructs him how to find the bird phœnix in a cage in the magical castle, and carries him thither. Because he fails to take the worse-looking bird according to instructions, he has to get a steed as swift as wind for the lord of the castle. Again he is disobedient when told to take the worst-looking horse only, and so has to get the most beautiful woman in the world for the lord of this castle. Again he is brought by the wolf to a castle, where he obediently chooses a black maiden instead of one who is apparently beautiful. With maiden, horse, and bird he turns home. The wolf in parting from him explains that it is the ghost of the dead man, and warns him not to buy gallows flesh. When he meets his brothers on their way to be hanged, however, he forgets this, and ransoms them. In return he is nearly murdered by them and left for dead, but is rescued and healed by the wolf, and so at last reaches his destination.

As for The Water of Life, there are fewer complications in this group than in that where the thankful beast does not appear. In all of the variants some of the fundamental traits of the theme remain intact. In all save Walewein and Brazilian (which is a degenerate form presumably carried across the sea by Spaniards or Portuguese) the three brothers set out from home in quite the normal way. Walewein again lacks the water of life, which Brazilian retains. All the other versions, save Tuscan, keep this water or replace it by some other restorative agency. Two variants only fail to make the older brothers act treacherously towards the hero, these being again Walewein and Brazilian. The former thus lacks three of the essentials of the theme, the latter two. Yet since Walewein makes the hero win his princess by going on from adventure to adventure quite in the normal manner, and since Brazilian makes him obtain both water of life and princess, though with loss of interesting details, we are surely justified in placing both in this category.

Since the elements left by subtracting The Grateful Dead from the variants of the four categories thus discovered are very diverse, we cannot postulate a parent form from which all four classes might have sprung. Indeed, the evidence thus far obtained all points to a separate combination of already developed themes with The Grateful Dead. The test of this will be found in an examination of those variants of those larger compounds, which have also traces of The Water of Life or some allied motive.

In Esthonian II. the hero releases a princess, who goes with devils every night to church, by watching in the church for three nights with three, six, and twelve candles on successive nights. In Rumanian I. the hero wins a princess by explaining why she wears out twelve pairs of slippers every night; and he accomplishes this by the aid of his helper, who follows the lady in the form of a cat, and picks up the handkerchief, spoon, and ring which she drops in the house of the dragons. According to Irish I. the helper obtains for the hero horses of gold and silver, a sword of light, a cloak of darkness, and a pair of slippery shoes; he helps him keep over night a comb and a pair of scissors, in spite of enchantment, and finally gets the lips of the giant enchanter, so that the hero unspells and wins the lady of his quest. In Irish II. the hero is joined by a green man (the grateful dead), a gunner, a listener, a blower, and a strong man. By the aid of the first he gives his princess a pair of scissors, a comb, and the enchanter’s head; by the aid of the others he obtains water from the well of the western world, and is enabled to walk over three miles of needles. Irish III. has a helper who obtains for the hero a sword, a cloak of darkness, and swift shoes, rescues a pair of scissors, and obtains the enchanter’s head, while the hero wins a race by the aid of the shoes. According to Norwegian II. the hero and helper get a sword, a ball of yarn, and a hat, while the latter follows the princess and rescues a pair of scissors and a ball, finally obtaining the troll’s head. In Simrock X. the helper secures three rods, a sword, and a pair of wings, follows the princess, and learns how to answer her riddles, emphasizing his knowledge by getting the wizard’s head. Harz I. has the helper give wings and a rod to the hero, who flies with the princess and learns to guess her riddles, cutting off the monster’s head. In Jack the Giant-Killer Jack obtains gold, a coat and cap, a sword, and a pair of slippers for his master, follows the princess, and secures the handkerchief and the demon’s head, which are requisite to the unspelling. Finally, according to Old Wives’ Tale, the helper, while invisible, slays the conjuror, and so obtains the princess for his master.

Irish II. is, indeed, of great importance to our study at this point. It is in some way a link between Sicilian and Harz II. and the subdivision now under discussion. Furthermore, the fact that Straparola II. has some traits of The Lady and the Monster in common with all the members of the group under consideration shows that it can safely be placed in the same category as Sicilian and Harz II. Though the feats by which the princess is won are somewhat different in the last-named variants from the feats in Straparola II. on the one hand and in the compound The Grateful Dead + The Poison Maiden + The Water of Life (The Lady and the Monster) on the other, there can be little doubt, it seems to me, that all of them belong together. Irish II. by the introduction of The Skilful Companions thus furnishes a clue by which the tales having the compound just mentioned may be classed with two varieties of the simple combination, and permits us to reduce the total number of categories with reference to The Water of Life from four to three.

The elements of these variants, apart from those due to the main compound, are as follows. In Bohemian the hero is given a flute and a captive princess by his helper, and escapes with them from prison. Later he is cast into the sea by a rival, but is rescued by the helper and given a wishing ring. By means of this ring he turns first into an eagle and afterwards into an old man, and succeeds in winning the princess by building and painting a church. In Simrock I. the hero is rescued by the helper after being cast overboard by a rival, and is given the power of obtaining his wishes. Thereby he paints three rooms to the liking of the princess, and is recognized by her. Simrock III. differs from this only in making the helper do the painting and in having one room painted instead of three. In Simrock VII., finally, the hero releases a princess by hewing trees, separating grain, and choosing his mistress among three hundred women, all without aid. Later he is rescued from the sea and recognized by means of a ring and a handkerchief.

A summary of our three categories will be of service in discussing their relations to one another and to the themes with which The Water of Life or The Lady and the Monster are combined.

Class I.

Polish.

Hungarian I.

Rumanian II.

Treu Heinrich.

Bohemian. (With The Ransomed Woman.)

Simrock I.

Simrock III.

Class II.

Sicilian.

Harz II.

Straparola II.

All recorded variants with The Poison Maiden.

Simrock VII. (With The Ransomed Woman.)

Class III.

Maltese.

Venetian.

All variants with The Thankful Beasts.

Class I. forms a territorially homogeneous group, all the members of it coming from eastern and central Europe. It is not altogether homogeneous in content, but preserves the theme of The Water of Life proper in a form where the hero wins a princess by means, among other feats, of metamorphosis. Class II. is the most widespread of all territorially, as its members come from all parts of Europe. It has instead of The Water of Life proper what must be regarded, in the present state of the evidence, as the closely allied theme of The Lady and the Monster. Class III., the most compact of all in the region that it inhabits, preserves The Water of Life better than any other group, though not without frequent admixture and, in many instances, the loss of some elements.

The only alternative is to suppose that The Water of Life entered into combination with simple or compound types of The Grateful Dead at more than one time and in more than one region. That The Grateful Dead united with The Poison Maiden and The Ransomed Woman rather early and quite independently abundant evidence goes to show; that The Water of Life is an independent motive and that, like at least two of the other themes, it was of Asiatic origin has likewise been made clear; that the latter could not have united with The Grateful Dead so early as did The Poison Maiden and The Ransomed Woman is proved by the discrepancies noted above. If it be assumed, on the contrary, that after the compounds The Grateful Dead + The Poison Maiden and The Ransomed Woman had arisen, both they and the simple theme in one or another form came into connection with one or another form of The Water of Life our difficulties are in great measure resolved.

Such, then, seems to be the relationship of The Water of Life and allied motives to the main theme of our study,—purely subsidiary and relatively late. The theory which has been proposed involves the necessity of placing the entrance of the Semitic märchen into Europe not much earlier than the twelfth century, though such matters of chronology must be left somewhat to speculation; it shows the points of contact between the various motives concerned; and it avoids contradictions of space and time. Writer and reader may perhaps congratulate themselves on finding so clear a road through the maze. Should subsequent discovery of material necessitate modification of the views here expressed, it should be welcomed by both with equal pleasure.