seat, lest death follow.' So they were united in marriage. But the god, like AEetes, was wroth, and began to set Siati upon perilous tasks: 'Build me a house, and let it be finished this very day, else death and the oven await thee.' {99a} Siati wept, but the god's daughter had the house built by the evening. The other adventures were to fight a fierce dog, and to find a ring lost at sea. Just as the Scotch giant's daughter cut off her fingers to help her lover, so the Samoan god's daughter bade Siati cut her body into pieces and cast her into the sea. There she became a fish, and recovered the ring. They set off to the god's house, but met him pursuing them, with the help of his other daughter. 'Puapae and Siati threw down the comb, and it became a bush of thorns in the way to intercept the god and Puanli,' the other daughter. Next they threw down a bottle of earth which became a mountain; 'and then followed their bottle of water, and that became a sea, and drowned the god and Puanli.' {99b} This old Samoan song contains nearly the closest savage parallel to the various household tales which find their heroic and artistic shape in the Jason saga. Still more surprising in its resemblances is the Malagasy version of the narrative. In the Malagasy story, the conclusion is almost identical with the winding up of the Scotch fairy tale. The girl hides in a tree; her face, seen reflected in a well, is mistaken by women for their own faces, and the recognition follows in due course. {99c} Like most Red Indian versions of popular tales, the Algonquin form of the Jason saga is strongly marked with the peculiarities of the race. The story is recognisable, and that is all.