Note 6 — Chapter XXXVII

Cp. the 31st tale in Signora von Gonzenbach’s Sicilianische Märchen, (p. 209) where the black figs produce horns. There is also in the same story a pipe that compels all that hear its sound to dance. See Dr. Reinhold Köhler’s notes on the tale: also Grimm’s No. 110 and his notes in his third volume. Cp. also Veckenstedt’s Wendische Sagen, p. 65. See also Ralston’s Russian Folk-Tales, p. 283: Bernhard Schmidt’s Griechische Märchen, No. 20, and Liebrecht, Zur Volkskunde, p. 484. The incident in Sicilianische Märchen closely resembles one in the story of Fortunatus as told in Simrock’s Deutsche Volksbücher, Vol. III, p. 175. There is a pipe that compels all the hearers to dance in Hug of Bordeaux, Vol. X, p. 263, and a very similar fairy harp in Wirt Sikes’s British Goblins, p. 97; and a magic fiddle in Das Goldene Schachspiel, a story in Kaden’s Unter den Olivenbäumen, p. 160. A fiddler in Bartsch’s Sagen aus Meklenburg, (Vol. I, p. 130) makes a girl spin round like a top. From that day she was lame. See also De Gubernatis, Zoological Mythology, Vol. I, pp. 182 and 288, and Baring Gould, IInd Series, p. 152. Kuhn, in his Westfälische Märchen, Vol. I, p. 183, mentions a belief that horns grew on the head of one who looked at the Wild Huntsman. It is just possible that this notion may be derived from the story of Actæon. A statue found in the ruins of the villa of Antoninus Pius near Lavinium represents him with his human form and with the horns just sprouting. (Engravings from Ancient Marbles in the British Museum, Plate XLV.) Cp. also the story of Cipus in Ovid’s Metamorphoses XV, 552–621. For the magic pipe see Grimm’s Irische Märchen, Einleitung, p. lxxxiii; Rohde, Der Griechische Roman, p. 264. Remarks on the pipe and horns will be found in Ralston’s Tibetan Tales, Introduction pp. liv–lvi.