[120] See Hippe, p. 150. [121] See Hippe, p. 158. [122] Hippe's brief analysis, p. 159, fails to give a satisfactory outline. [123] Hippe's analysis, p. 159, is not quite adequate. [124] Russian I. is the only other variant that I know which makes the dead man uneasy in his grave. [125] So also in Servian I. and Icelandic II., cited above, as well as Bohemian and Simrock VII., for which see below. [126] See pp. 79 f. [127] See pp. 85-87. [128] See Amis et Amiles und Jourdains de Blaivies, ed. K. Hofmann, 2nd ed. 1882; Amis und Amiloun zugleich mit der altfranzoesischen Quelle, ed. E. Koelbing, 1884, with the comprehensive discussion of versions in the introduction; also Koelbing, "Zur Ueberlieferung der Sage von Amicus und Amelius," in Paul und Braune's Beitraege iv. 271-314; etc. [129] Hippe's analysis, p. 156, is different from mine, and is taken from a less trustworthy source. I use the summary of the Ghent text. [130] See p. 49 for other tales in which the dead man is a friend of the hero's. [131] Geschichte des spanischen Nationaldramas, i. 141. [132] Sir Amadas, for which see p. 37. [133] Irish I., for which see pp. 62 and 64, Breton I., p. 65, and Sir Amadas. [134] vii. [135] Hippe's Lithauische III. [136] See Hippe, pp. 156 f. [137] Thus III. makes the princess a daughter of the King of Portugal, as in I.; IV. gives no names whatever; and V. makes the heroine's father King of England. [138] From Gascony, like III., IV., and V. [139] The portraits are not displayed on the ship, but on Jean's carriage,--a curious deviation. [140] See pp. 27 and 57. [141] See chapter vii. [142] See pp. 104 f. [143] II. is the only version which has Jean make his first two voyages on land, a trait which contradicts the general testimony of the tales throughout the chapter. [144] See pp. 85 f. [145] P. 146. [146] See The Legend of Perseus, E. S. Hartland, 1896, volume iii. [147] See p. 103 above. [148] In Jean de Calais IX. they set out together, but to the hero's home. [149] So also in Transylvanian. Similarly the hero offers to give all of his wife, instead of dividing her, in Dianese, Old Swedish, and Old Wives' Tale. [150] See pp. 100-102. [151] See pp. 85 f. [152] See pp. 105 f. [153] See the paper by Kittredge, Journal of American Folk-Lore, xviii. 1-14, 1905. [154] See pp. 107 f. [155] In this connection it is cited by Kittredge in the study above mentioned, pp. 9 f. [156] See p. 108. [157] See p. 101. [158] See pp. 31 f. [159] The same loss is evident in Catalan, Spanish, Simrock I., and Simrock VII. [160] See p. 27 for Jewish. [161] That is, the rescue of the bridegroom from the creatures which possess the bride. [162] See p. 4 above. [163] Of course this excludes the group connected with Oliver, which has no proper connection with the compound type.